tox*«4 t ftt ^tologmt # m . PRINCETON, N. J. "' Collection of Puritan Literature. Division I --? \ Section Number '->— > <■ — ^ \£\ ^M^mdiM gA /liyp MEDITATIONS DISQVISITIQNS UPON THE Lords Prayer, ?8A L. II9.90. Thy testimonies') God are my Meditations. , The third Edition,Corre&ed and amended. LONDON, Printed by Edward Griffin for Ft 'amis Eglesfield, and are robe fold ac che Marigold,in Pauls Church- yard. 1638. * -T»v.W i y s--- s s sr "*■*•■* TO THE KING O f Great 'Britaine, France, and IrekndyVay Sovcraignc Lord. OS 'T gracious Sove* rcugne : Jmongfl the manj eminent venues mtb which jour 'Princely mind is mojl richly adorned^ there are fome that draw more admiration ; hut there is none that drakes more love, than the goodnejji of Your dijpofition, which A x though .. A^.^^ ^v- I> The Epiftle though it mallei not thegreatefl luflre, yet itgfoes the fa a left Influence: for by it the feare which u due r to the greatnejje of Your Majejiy j u turned into a reverence of the *3VLd)efiyof Yowvertues* With this reference, I humbly frejmt this Treat tfe, to Your %ojaH hands ♦ which though it in- formes You of nothing You kpejp not before ; jet it may put You in mind of fometbingtYou might e/fe forget j and agood c Rs:n.embrancer i is none of the meanefi among&a 'Princes Officers : 2> ut leading this htgh nvrfy, to Apo- ftolicalimen, of whom %ur Majejiy hath many about You^ andfome more eminent, as "Pillars : f onely with low Zacheus, climbe up into the Tree of Devotion; to ma^emejnthe contemplation of Youryertues^he y fit- ter Dedicatory, ter to pray j that all she blefiings on mount Gerizintyfl this life-^ and in thenext^allthebh/imgf which Qhrifi preached on the Mount j may be muL tip lyed upon Hour [acred Majefly^ in Your owneTer/on, and in Your To- fierity- o in our mofi gracious Queene Mary *in our mofi hope full Trince Charles; and in all the reft of Your Maje/lies moft %pyaU IJJue. Thus prayethy Your Majeftics moll humble and proftratc Subjed, Richard Baker, p gW E e fe saacawtt n *t&» •£&* £$?£. £!&* £$£> tr tE > *&* <*&» ■»!/> «•#■» aflj -ci6» «&» -, «$» «*» ♦?* «$* *T* **J^ *T* *£** *?** *^* *4* > c ? 1 * *&» *tf* To my loving and learned Friend, and fometime Gom- pupil at Oxford, S;. Richard Baker, Knight. Ir, I conceive that you have becne pleafed out of our ancient friend- \ &ip(whichwasfitft,and is ever beft elemented in an Academy) and not out of any valuation of my poore judge- ment, to communicate with me your Di. vine Meditations upon the Lords Prayer in fomc fcverall Chectes, which have given me a true taftc of the whole, Wherein I muft needs obferve , and much admire the very Charafter of your Stile, which feemeth unto me to have not a little of the African Idea otStJuguftines agejfull of fwect Rap » turcs andof refearched Concciptsj nothing 1 borrowed! harrowed, nothing vulgar, and yet all flowing from you(I know not how) with a certaineequall facility. So asIfee,your worldly troubles have beene but Prefling- yrons to your heavenly cogitations. Good Crjet not any modefty of your nature j let not any obfeurity of your fortunc/mothcr fuch an excellent imploymcnt of your erudition and zeale ? For , it is a Workc of light, and notof darkeneffe; And thus wifhing you long health that can utekfo Iremaine* Your poor e friend \ to hvc andferve yjH} H ENR'Y WOTTOM- • I -- .-.jj-~ . ... «£<♦ ^» «^* «>J>» *if«* t^v> *y» <*£» *J*» t>Jo *>p* *>j«* c Ti> «m> <^» ! MEDITATIONS UPON THE LORDS PRAYER. E A R E heavens j hear- ten earth '■> our Saviour vouchfafes to bee our Schoolemafter, and mea- ning to finifh our Redemp- tion in his death, by deli- vering us from death, the effeft of our finne : He be- ginneth our redemption in his life, by delive- vering us from ignorance, the caufe of our fin. Wee were created in light by the Creator of light : but the Prince of darkenefle came infor- ming us^ that our light was darkenefle .-whole myfiy perfwafions making us, firfc doubt of a truth 5 and then refolve of falfehood : brought us in the end to that pafle, that our eyes indeed were opened $ but our fight was blemifiied : we law more afterward then wee had done before > but wee law worfe afterward then wee didbe- fore.For, taking the Seducer for our leader,and not feeing our way, till feeing our felves out of our way ^ The light which (hinedin us, as refu- ted of us departed from us : fo that, creeping B now fffa.f 9 3°» Hebr.J.^. Efayi.i. The Lords Tray er. Eph.44; now, being our befi: pace --, and ufing, as it were our hands for our eyes : we could rather keepe our felves from falling in the wrong way 5 then give our felves direction, to returne unto the right. Clouded thus with ignorance the Light came to vifitus} and being thus ftrayed out of our way 5 the way it felfe, defcended to direct us H that, if we bee not as difobedient auditours to doctrine of obedience y as wee were obedi- ent hearkenersto counfell of difbbedience : He will teach us to make advantage of our lofle^and to climbe the higher by the fall we have taken. Great was the loffe, which in our felves we fiif- tained s and of all lofies the greateft, that wee kave loll: the feeling of our lofles} and therefore very Divine was itrequifite rtiould bee our re- pairer : who, before hee could reftore to us the power of our fenfes 3 muft quicken in us the lenfe of our weakeneffe. Great was the darkenefle, we had brought upon our felves, being become notonely ignorant,but dull : and therefore very heavenly wasitnotneedfull fhouldbeeourin- ftru&er} whobefotehe fhonld give usaleffon to learne mud give us an aptnelle whereby to learne.This being a worke of as high a valew as our Creation} could not be performe4tat a lower rate, than our Redemption : and therefore,Hee which was above the Angels, and equall with God ; brought hirnfelfe beneath the Angels,and equall with man:that as to Gods infinite Jtiftice, there might be an infinite fatisfa&ionyfbfor our flefhes infinite offence, there might be in our flefh an infinite defertThus fweet Jefu haft thou P ,j r- ( Ibe Lords Trayer. ki^wJMML - purchafed to us '-> a power of accejje to the Throne of grace : and thou haft purchafed to thy felfe, a Throne of grace, to have power to fay- Hi- therto ye have asked nothing in my Name '•> as^e y and ye fiall receive: and now, having given us a right to aske, thou here inftru&eft us, how to aske al- right 5 leaft othetwife wee have the event fore- told us by S'Iames y Te[aske & receive notfecauje ye askeamijfe. And indeed,none could Co perfectly have informed us,how God muft be prayed to $ none could Co well have taught us, how man muft be prayed for, as he,who being God,as be- ing the Sonne of God^St Man,as being thetonne of woman 5 had both the fulnejje of wifdome dwel- ling in him^and the temptations of the flefh making affaults upon him, Certainely,0 Lord, thou wert not only fitted:, but only fit to difcharge this of- fice^beingnothing agreeable for any to open his mouth againfTfin; but for thee againftwhom fins mouth is (topped :& only agreeable for thee to teach us,what words to fay to thy everlafting Father f> who art thy Fathers everlafting Word. Often hee gave eare, and fofoolifh were wee, that we fpake not : Often we fpake } and Co of- fended was hee, that he gave no eare : but fo di- vinely haft thou performed thy office of Me- ditation; making him, firft gracious to heare $ and now, us wife to fpeake : that being offen- ded with all but Thee, He is reconciled to all in thee : and having through our tranfgreffions (though never unmercifully juft ) as it were no life of his mercyihe hath now> through thy fatis- B 2 fa&ion ? Epfe.j.xa. Heb.4.1*. Heb.f 8 9 . I0hn.x6.24, leVM*?« Coloft-j, Ier,8.rf. Deur.14^ Zach-7«i3« Jcr.ii.M, Efayi.iJ. Coiof.:,a»» 4 ■ » The Lords Trayer. MatthiT,*!." Efay5i.i*. on, (though neuer uniuftly mercifull )asitwere no worke for his Iuftice. O immeaflirable bounty Ithere is not any thing fb great,but thou biddeft us to aske it,and not a- ny thing we aske,but thou promifeftus to grant it$ and now,leaffc we fhould feare to aske v as not knowing how to aske : thou putt eft words in our mouthes 5 and framed: an Oration for our £ongues:that we can no longer doubt of the ipee- ches accepting} fince the Prince that muft heare it, is the Oratour that did pen it/and feeing thou canlt bee no letTe gracious to the words of thy mouth when thou heareft them 5 tban thou wert to the works of thy hands when thou behcldeft them D we may bee aftured, thou canft not chufe but fay,/* is exceeding good. Heare then, O thou which heareft where no found is, the found of our foules fighing: and receive, O mercifull Fa- ther, in thy Fatherly Mercy, the words which ourtongues deliver, but our hearts fend : that feeing there comes nothing to thee from us, but whatcame from thee to us 5 thou mayft vouch- fafe to heare, what thou art pleafed^we fhould fay h and contented to grant, what thou art wil- ling we fhould aske. If inquifitive thoughts, O my foule,fhall cu- rioufiycall in queftion : fince lpoken to God, why fo much ? fince fpoken from man, why no more ^ fay thus unto them : Something to bee faid is needfull, becaufe from man, who is full | of resd.'much were fuperfluous 5 becaufeto God who knowes all;* and yet, as ( though never fo fhort) Tke Lords Trayer. (hort) his wifdome is fuch 3 it could not bee ob- fcure 5 fo, ( though never To long ) his gracionf- neffe is fuch, it fhould not be tedious. With the length,or Elegancy of our prayers 5 as he is not wearied } fo he is not delighted : but devotion is the length, and faith is the eloquence, which' while with perfwafions they importune him # with importunity, they perfwade him. There is no fet time appointed us, for the fay- ing it y as well, becaufe no time is to God more gratefull, as beoaufe all times are for us mcft needfull : It nevercomesoutoffeafontohiirij with whom all feafons are prefent at oncerlt ne- ver goes out of time from us^who never want fo much, that we have need to fay more 5 nor ever want fo little,that we have caufe to fay leflerlike to the Ifraelites Omer of Manna 5 which, how much foever they gathered, there was nothing over and how r little foever, there was no want. But why fhould wee talke of fet times, for the faying of that, which it feemes by Saint Paul is^ to be faid at all times ? For Chri ft faith. When youpray^ fay thm^ and Saint Paul faith. Pray con- tinnally. But what? fhall our tongues never lie ftill ? and rnuft wee doe nothing elfe, but pray? Such indeed were the Euchitse, who la- boured to maintaine this opinion 5 but have the opinion ofHeretickes for their labour. For, wee may ob r erve } Saint Paul faith not,Pray continue ally with the tongue 5 as though,that fhould ne- ver lie ftill: but Pray continually h meaning with that part which doth indeede never lie ftill, un- lefle we be ftill borne j and that is the heart : for B 5 as Lukei8 4 i. Exojitf i? # 1 Thef.1^7. Levied z*. •i Cor.i 1. 10. The Lords ^Prayer. as the heart, is in a perpetuall corporal! motion, and if that once ceafe, wee have no longer any life in our bodies : So it muft be, in a perpetuall fpirituall motion, for if that once ceafe, we have no longer any life in our foules. And think not this animpoffible matter : for, as the perpetuall corporall motion of the heart, is the ordinary worke of our generation 5 fo the perpetuall fpi- rituall motion of the heart,is as ordinary a work of our regeneration. And this, was well figured in the old law, where, though they did not con- tinually offer (acrifices 5 yet Fyre, was continu- ally burning upon the Altar, and never went out: So, though wee doe not continually offer to God the calves ofour lips 5 yet the fire of de- votion, and fpirituall fervency muft continu- ally bee burning in our hearts, and never goe out. But feeing God underftandeth the heart, as well as the tongue V and heareth our thoughts, as well as our words: what ufeis there of our tongues at all ? or what neede we to (ay,any vo- call prayers? Yet there is great need,tou(e words alfo} and many reafons, if not all of abfblute ne- ceflity , yet all ofneceilary congruity, to induce us to it. For, (hall not words be acceptable un- to him, who is himfelfe the word ? Godufed words himfelfe in making the world for us,and will he not expect words from us, in making our petitions to him } But this reafon, may bee thought tranfcen dent : wee may therefore de- ieend,and flie Saint Pauls pitch, that as he faith. The wotum aught to cover her head in the Churchy ; becmj c The Lords Trayer. becaufe of the Angels ', (b we ought to difcover our thoughts by words, becaufe of the Angels : for Angels know not our thoughts 3 but they heare our words 5 and when they heare ourtongues 5 they hope of our hearts $ and in that hope they rejoyce : and we (hall doe well, a% much as wee can,to give themcaufe ofrejoycirig: feeing they rejoyce at no caufefo much, as at our well-do- ling. And if this reafon ftill, be thought too high: we may take another as much too low 5 that we (hall doe' well, toufe vocall prayers: if it bee but onely, to fright the devill. For, he fees not our r*earts,buthe heares our tongues: and when he heares our words,becaufe he knowes not our heaits} heefeares they come from our hearts, and in that feare he trembles : and we (hall doe well, as much as wee earn tokeepe him Under our Feare : feeing he indeavours, as much as he can, to bring us under hil Power. But if thefe feeme rather, Collaterall benefits, then direcl: reafons, for uimg of vocall prayers: yet this rea- fon is withourexception,that we muft therefore ufe them, becaufe God himfelfe requires them: as he faith by Ezefyrfto the Ifraelites,T/W he will he fought ,and required of ^them, Uperforme hk mer- cies to them : and how mould they require it of him, but by their prayers > and the Prophet Ho- fea 3 to leave no place atali for doubt: delivers it in plaine termes : Take unto yo H words, and re- turne unto the Lord, and fay unto him, take away all iniquity, and receive us graciottfly : fofhallwe render the calves of our lips. For,our words are our calves and if we (hall refufe to offer to God,our words in Ezekjo $&' Hofca,i4.j. 8 The LordsTrayer. in praying s it is as much, as if in the old Law 9 they mould have refuted, to offer their calves in facrificing. And there feemes great reafon for it.For, whereof is it fitter to make the facrifice 5 than of that, for which wee make the facrifice? and therefore becaufeour living bodies com- mit the finne 5 Saint Paul would have us to offer up our Bodies, a living facrifice : and feeing by words wee commit offences j It is fit that by words we fhould feeke forgivenefle , and as the hands are not warned but by the hands : fo the tongue is not cleanfed but by the tongue. Da- vid praifed God upon an inftrument of tenne ftrings: and he would never have told how ma- ny firings there were '-, but that, no doubt, hee madeufe of them ail : God hath given us Bo- dies,as it were infrruments of many firings : and can we thinke it Muficke good enough for God to ftrike but one firing ? It is faid,where two or three are gathered together in thy Name, thou wilt grant their requefts : and we cannot make three, unlefieto our thoughts and actions wee joyneour words: and therefore David faith : As well the Singers, as the Players on Inftru- rnents fhall praife theerthat is, both our tongues and our hands j meaning, both our words and deeds, for,onely thefe two appeare to men, the other which is the Heart,appeares only to God : and this not unfitly may bee called Gods Con- fort : when the 'ftill found of the Heart by ho- ly thoughts, & the fhrill found of the tongue,by godly words : and the lowd found of the Hand s by pious workes D doe all joyne, and are gathe- red 1 The Lords prater. red together to make a Muficke. Wherfcfore, O my loule, fince thou haft fo often faid : Lord epen our Upland $ur mouths fhallfhewf&rth thj praife: Let others thirtke it fufficient to thinke their Prayers : but doe thou keepe company with David, and fay , my lips mall fpeake thy praife, and my mouth (hall entreat of thy word : and therefore to be fure he would not be miftaken, he difttnguiffceth them and faith 5 God ,»j heart is prepared, fo is alfo my to»gui : 1 mllfing and give praifi. But above all, the example of Chrift, is peremptory for it , who fo commonly ufed words in praying: that his very words are often recorded:&: that not praying in publike(where fome mifconccive, that words are oiiely necef- fary) but even in private 5 and praying by him- felfe alone. And now,0 Lord, fince thou haft framed us a prayer :of which we are affured,that thou art pleafed with the hearing it : grant unto us,that we may bee delighted with the faying it : and that our zeale towards it,like true love, which groweth by the enjoying, may increafe by the pra&ififtg 3 that the oftner we (ay it , the more we may love it : and the more we love it , the oftner we may fay it 5 that whilft more medi- tation breeds more knowledge s and more knowledge, more love 5 more love may bring more delight 5 and more delight, more medita- tion. And whether our hearts be inditing a good matter ,or whether our tongues be the Pen of a ready writer: whether our fpirits cry to thee in filence : or whether our mouthes deliver a \ C vocall IO Iatr^J*. The Lorwprmer. vocall meflage:Vouchfafe,0 Lord,to (end unto as a token of thy gracious acceptance, the us fweet blefling of a fceadfafc faith, lea ft failing in .hope,we faile of our hope: andleaft doubtfully praying, we be certainely denied r for' as touch, as what our faith prefents not,thy merfcy enter- tamesnot>and as thou art infinitely trufty, be- ing abfolutely trufted : fo doft thoucertainely faile being once fufpe&ed : and as relying On thy goodnefle, thou art better than our hope } fo miftfufting thy kindneile , thou art worie than our feare* In delivering to us this patterne of praying : Thou teacheftus, firft of all, to whom to pray - y jConfclering , that as the marke is the fhooters levell, fo the hearer,is the (peakers marke : and that Prayers offered to a wrong power , are the greateft wrong that can be offered to the right Power b fb fane, from procuring bleffings, that they are the next way to draw downe curies. If there, were any power in Heaven or in Earth, that could challenge a fhare with thee : thy Ju- ftice, I know, is of too jufl: a meafure to take all to thy felfe : and if there were any , that could Hand us in ftead,befides thy felfe alone :thy wif 1 dome,I am fure,is too infinite to have it hidden from thee, and thy kindneffe, too gracious, to! keepe it hidden from us : and therefore,teeing thou telleft us but of one,! allure my felfe,there is no more : and feeing thou takeft it all to thy felfe alone^to thee alone, will I give it all.In thee onely is my confidence repofedtfrom thee only is my happines expected: and therefore,to thee onely ■ j i < 'l» i l> uOH ir wHj 11 Pfal.84.1. •Pfcl.$4»*« Our Father. the Pharifee were blamed for prefenting his workes, yet the Publicane was not blamed for prefenting his prayers himfelfe to God. It is the glory of Princes, to have titles to ex- ^rqffe their greatnefle '■> bat it is thy glory , O God, to hare a title to expreffe thy love } and therefore thou haft given thy felfe a Name, re- fpe&ing more the fubjecfyhan the Prince, and leaf! it mould be toobig for us g thou haft made it too little for thy felfe. Thou wouldft not fay, Kmg.ofglor}Jea& as beggers we mould be out of countenance at thy Majefty $ nor Lord§fhofls i leaft as enemies we mould tremble at thy pow- er^ not Judge efthemtrld^ezft. as guilty we mould feare thy lentence} but thou callefc thy felfe>0»/v Father : the loweft name , that humility could defcendunto, and yet the higheft, that love could afpire unto j to give us as being thy chil- dren, as well courage to aske, as afturance to fpeed $ and to read us a leffon, as well of bold- nefle toafproa^hto thee, as in approaching to thee of reverence. The deare bargainee , wherewith thou haft purchafed this name, are evident tokens of the deare account, wherein thou holdeft it , and it is an eafie labour to finde,how much thou doft make of man 5 if we doe but looke how much thou did ft labour to make man: for there went more, to faciamm homintm^ than to the making of all the world befides. And as thou didft (hew more love by more labour,in thy creating us-,fo J thou haft fce wed more love by more coft, in thy T«=^ff^*»«»yi v iii m i j, yet all, with fo impartial! a partition , that none fhall have fb much ,' to leave lefle for the reft '-, nor none fhall have To little, to defire more from the other: None fhall be {o exalted 5 to contemne others as meane : nor none fhall be fb meane,to envy others as ex- alted but every one to be owner of fo goodly an inheritance,that to furvay the greatnefle,we muft have clearer eyes : and to conceive the ex- cellency,diviner hearts. Thou haft vouclafafed us the honour to be thy children 5 Vouchfafe us the grace alfb to be thine obedient children } that as thou glorieft , in expreffing thy love to us,fo we may glory in performing our duties to thee^ and that, though our forefathers gave thee caufe, to repent thee of creating man 5 yet we their pofterity , may give thee no caufe to repent thee of adopting man. But why fay we, Onr Father? as though this prayer, were made only to be faid in company? for if we fay it,by our f elves alone, what reafbn is there to ufe the word of number ? as though we meant to make Cod believe, that many of us come fuitoun tb him at once^when it is none C 3 Heb.z.ii* I '♦ »*■ n '^t'i ijtm i 0«r Father. but our felves alone. Or may we thinke ? that Ghrift taught this Prayer to his Difciples , as they were together , and they being many, hee was neceflarily to ufe a word of number : bat if he had taught it to one alone , he would have taught him to fay , MfFather , and not Our Fa- ther £ But is it not,that prayer,and efpecially this Prayer, is not a common, or rather is not a pri- vate freech, but muft be faid,as well in charity as in faith: and charity can abide no lingular numbers y it is againft her nature, to be without company '•> and company.fhe will finde to joyne with her in praying ,though fhe fay her prayers by her felfe alone?Indeed prayer without com- pany dislike Saoipfon without his haire $ It is not ftrong enough to break the cords of finne, with which we lie bound. And what is. this company but the Communion of Saints ? of whom, we have not alwaies the corporall prefence,but al- waies the fpirituall : and tb ough they be often disjoynedfrom us in place,yet are they, alwaies joyned with us in love and charity : and to ex- preile this Communion , and to communicate this charity : we are junMy commanded to fay, OMtF^hien As then our prayers being moft ef- f fectuall for our felves, when in thvm> we fhe w our felves moft afFe&ionate towards others; And as in oi]r charity we defrre, that God will heare our prayers in behalfe of other#:So in our hope 3 we may expefr, that God will heare the prayers of others, in behalfe of us: and then, doe but confider the benefit of this word, how infinitely by it, our charity returnes multiplied unto us : for '' <"»■< ' ' ' i jU-ym for when we fay fiur Father , including our bre- thren : Qur$retiwe&> that is, the whole Church faies. Our Father^ and includes us. Let no man therefore prefume to come to God 5 with faying, MjWrthet) as though he meant to engrofle God to himfelfe,&: to enjoy him alone : but let us in communion of Saints, fay Our Fafhenthzt pray- ing as we are taught,we may be heard as we are promifed. And as we have this reafon, out of the bond of loVe to draw us: fo we have a ffrong reafbn, out of the bond of neceiiity > to compell us to fay. Our Father: for as charity will not be with- out her fellowesifo faith cannot be without her Mafter,and this Matter is Chriit,whom we mult take along with us in our prayer : or elfe all praying will be in vaine. For we are not natu- rally the children of God: Godknowes we are farre from it : we are all by nature,the children of wrath : Chrift onely is his naturall Sonne^and it is a naturall fonne onely D that hath right,origi- nally, to fay fatbr 5 Adopted fonnes have their right 9 but derived from him : we therefore, that are onely adopted in Chrift, have no right to call GodFather, but onely in Chrift: and as in him we have received the honour of our adop- tion^fo from him,we learne the ule of our adop- tion^for as he hath made us to become children, fo he teacheth us, what becomes us to do as chil- dren 5 that if we will obtaine any thing at Gods hands , we muft aske it in his Name, in whom we are adopted and made childrenDand where, in all this prayer (in which we aske all things) doe \6 Our Father. doe we aske any thing in Chrifts Name,but on- ly in thcfe words, by faying, Our Father? for if we come with faying Mj Fat&eri we leave Chrift cleane out,and come not at all in his Namc,and fo,have neither warrant to call God Father, nor promife to receive his bi effing } but when wee fay Our Father^ we challenge the adoption, fo we acknowledge the Authour, and in thefc two only words, we exprefle the three great vermes. Faith, Hope, and Charity : In the word Father, our Hope -, In the word Our, our Charity : and in the words Our Father ', our Faith in Chrift , in whom he is our Father. Let no man therefore prefume upon faying. My Pathet, as though he came to God in his owne right -, and flood upon his owne greatneffe with him : but let us come in the Name of Chrift, by faying Our Father •> that praying in his Name as he hath taught us j we may obtaine for his fake, as he hath promi- fed us. But is God then,Our Father in generall : and as it were in groffe, and is he not the Father of every one of us in particular ? I beleeve, that I am a child of God $ and muft I not beleeve that God is my Father } No doubt you muft 5 and you muft not doubt it 5 but it is not all one, to beleeve that God is my Father, and to pray to. God, by faying My Father : for my believing is onely in Faith, but my praying muft be alfb in Charity h neither yet can I pray in Faith, by fay- ing, Mj Fit her : feeing my faith, that God is my Father,is onely in Chrift,and Chrift is betweene God and me 5 fo I cannot come to God,and fay, m Our Father. l 7 M) Father, unlefle I put Chrift byTlbTifTtake Chrift w.th ind muft needs fay our Father : and therefore when Chrift taughttbis prayer to his Difcip es,though in the fentence before Jie faid asfpeakingtoonealone,p r ^» s;( ,^, Fa , &r t u^e.i when he delivers the prayer,he alters the num- bered bids them by ,0„r Father: fo,I maytrue- ly fayjpray untomy Fathersbut I doe not duly pray, if I faynot Our Father. y Wehavenotdonewithfaying,OwF^&ruii- hum !,ty may bringus to his Majefty , his love Tic A*l C r ,c "?»» i»™«y •• for , as before he abafed himfe fe m Name toexalt us; fo here he ftreightens himfelfe in Place to enlarge us- and to make us defirousof Heaven 3 asoffheonely home for his children 5 he reftraineth himfetfe wHeaven as to theonelymanfion of his being. But is not this word Heaven, as ftrangel v place! hereamongft thefe words; as Heaved IfeE Srlw° Ve !? th ; hei g htof the F»mament> the, ?h IcTu* °C greater nee «ne(Te 5 than Fa- ther a»d Children? yet what words of greater fe P aratton, t han Heaven and Earth? who 8 „eere to us than our Father? what further from us than tber fhould breed too great a familiaritv in us • thefe words^to,,, i ff^arSy nfer- v d f T k tl S kee P a diftancelnd yet n truch it is fuch a diftance as doth not fo much d [vide us,as(that whichisftrange)the very familhrhv doth eftrange us.For asconfidering Godin S P ven, 1 8 i Which an in Heaven. ven , we have juft caufe to be aftonilhed with admiration 2 at the greatnefle o£ hisMajefty:So, confidering him our Father ? wee have jufter caufe to admire him with aftoniftimentjfor the greatneffe of his love: and fo, while familiarity, where it findeth effects cf defec~r, breeds caufe of contempt : Here,where it findes eaufe of ad- miration,it breeds effects of refpedl:. And may wee not finde fbme other treasure wrapt up in thefe words : Which art in Heaven ? For when we iay,<9#r Father ^ it carries the mind in an ambiguity :and if we applyittoGod^This is yet a tranfeendent,and gives no period to our underftanding : but when we adde, Which art in Heaven'-) This both determines the ambiguity, and limits the tranfeendency, and fo the minde hath fomething now in certaine, whereupon to fixe it felfe: which though it afford not a vifible (ymbole, to reprefent Gods perfon to our fight} (which the Ifraelites fought {o groilely, in their golden Calfe : and many finee doe feeke as vainely, in their painted and carved Images : ) yet it affords the vifible place of Gods prefence, and this ferves fufficiently, both to elevate the mind y and alio to fixe the underftanding : for, we no fooner have a thought of God, but the mind hath prefently recourfe to heaven, as fix- ing it felfe upon the place, where he is vifible : feeing upon the visibility of himfelfe 3 it can- not. And is it not another caufe, why we foyJFhich art in heaven i to make us know, that God is no where to be fpoken wrth all but in Heaven?For if Which at tin Heaven. if our thoughts when we pray , ftay groveling about the earth,and our words rather fall from our mouthes, than rife from our hearts: though God (no doubt) may heare fiich prayer,by the extent of his power : yet he heares it not graei- oufly, by extending his grace : for earth is not the place, where he gives audience 3 but hee hath placed his Throne in Heaven , where hee fits both in Majefty and in mercy : and though his mercy continually defcend to us,yet his Ma- ) efty requires, we mould come thither to him : For, as to pray to any but Godjs Coram mm It- dice : fb to pray any where but in Heaven,Cor*©/ and yet is flownefle, compar'd to the fwiftnefle of the Prim mMobik? Wilt thou believe that the earth as great as it is, is yet but a point or centre to the ftarry heaven? and that the ftarry heaven is fb high above us } that thcugh the fight of our eyes,can reach un- to it,m an inftant b yet the fwiftnefte of an hun- dred miles a day,cannet reach untoi.t,in a thou- fand yeeres? and yetis hard by,compar , d to the diftance of thehigheft heavens ? All which and many the like,though they exceede our capaci- __ . «y, Which Art in Heaven. *3 ty, yet they exceed not our knowledge 5 and though they be fo ftrange 3 that they make both Art fufpecred, and nature aftonilhed % yet are they fo certaine , that they are demonstrable. And this is a great afeent from earth to heaven, and yet an eafie one : for, we know thefe won- ders of the heavenly bodies; as perfe&ly,being on earth , as if we were in heaven to fee them. But it is a farre greater afeent , from heaven to God,and yet a Farre eafier: For, who can choofe but know 5 the firft caufe to be omnipotent 5 which hath made fecond caufes, fb exceflively potent ? Who can choofe but acknowledge the Creator to be infinite , who hath made crea- turess that, to our capacity, axe themfelves infi- nite ? And theref ore,the authour of the Booke ofWifedome, fpeakinginproofeof the Deity, waiveth all other reafbns, and intifts upon this$ That by the greatnefie of the creatures, and of their beauty, the Creatour being compared with them,may be cofidered.God indeedjhath referved the fight of himfelfe , untill our eyes fhall put on Immortality 5 but the fight of his dwellingjhehath afforded to our mortall eyes; that, though in it we cannot fee his perfon$ yet by it, we may be allured of his being 5 and of his being there. For, as when we fee a building, of invaluable valew, we prefently conceive it, to be the Palktce of a Prince : fb, when we fee the frame of heaven,fb full of wondersj( where Starres are but as duft, and Angels are but fer- vants 5 where every word is unfpeakeable,and every motion is a miracle ) we may plainely know Wif.f$f. NaM-*; %■ Which an in Beaten. know it 3 to be the dwelling of him whofe name is Wonderfull. For, who is fit to inhabit fuch a hcufe, but he onely who inhabiteth Eternity £ and who fit to be Mafter of fuch fervants 3 but he who was a Mafter,before hee had fervants : that is, he onely, who onely is . that is to fay , Phce. Yet it is happy for us that God writes himfelfe, to be in heaven , becaufe we know now where to finde him} leaft otherwife we might wander infinitely ,in the fearch of him,and be never the neere : not,that heaven limits Gods ubiquity } but that it regulates our capacity:for,as one faid well in another fence, g*f uhifc eft, nufqxaw eft : fo certainely, if we knew nothing of Gods be- ing any where % but that he is every where j we might eafily fall into the errour , to thinke he were no where. Juftly therfbre doth God write himfelfe of heaven } now that he ftiles himfelfe Our Father : feeing hee therefore made heaven, becaufe he intended to be our Father,that there might be one houfe to hold both Him and his Children 5 and that where he is, we might be i |, n l43 , alfo:for to be with God,where God was, before he made the world,or where he now is -, above, or without the world,is utterly impoffible 3 for men or Angels to attaine to. But why fay wc>OHrFatkeru>h}charthheavett) and fay not rather,Our heavenly Father?feeing by that wee tell onely .'where God is 5 but by this we might tell what he is : By that, we name onely his place, but by this wee might name his fubftance. But we muft not be fo hafcy, in ex- pounding of Gods word } much lefle 3 in deter- mining of his Nature: for, where in many places of the Gofpell , hee is called , Our heavenly Fa- ther $ It intends no more than that which is here E faid., i<5 - Which art in Heaven. favL^Which art in heaven : for to exprefle the fub- ftance of God is abfolutely impoffible for man to doe,or rather is abfolutely impoffible to bee done, for man to conceive : for if it could have beene done ; It is hkly, God would have done it toA/fr/w, when ( being fent of his dangerous mellage) he asked him his name : For, to aske him his name is to aske him his nature, and his fubftance. Yet God told him nothing but this, I am that I am: fbewing thereby onely that hee is , and hath a being 5 and that he onely is and haiji a being : and further than this, wee can- non goe in expreffing hisfubftance. But when wee fay, that God is, and hath a beings wee mud not thinke it, to be fuch a being as ours ka but his being is iatimated,by his Name Iefavab : which therefore the Jewes juftly conceive to bee unfpeakeabie 3 becaufe it would fpeake that, which is unconceivable , for this word,in three letters, vv» {UiHt and Va»^ ) exprefletli the three times of being : Fuit.Efi, and Erit ^ all which imGods beings ace in being at once, and therefore Gods Efl\ is a principle, as SMa&* makes it, s m : and the Hebitew M&ve : becaufe it partaketjji both o£ Vuti and Erit : for as it never leavesF*^,; lb k nevej tarries for Erit : but both. Fuit and Erit \ wasand fhrjibe) are ftili prefent in Godsfi/? y as they are all with«* the compaiie of hisname hbvah. But with us, it is nothing fo > our being is eupreft by Eft $ a plaine Verbe. It partaketh neither of Fttit 9 nor of Erit : for,F*// is already dead} and Erit h not yet alive, and fo our being , God knowes, hangs I Which art in Heaven. *7 hangs but by a flcnder thred : It hath net three times at once 5 for it hath no time at all : it is otsely in tnftanU^ and Inftant is no more Tea/put, than $*n&i*te is lima. But if our being, bee fo neerea not being i how is then the foule im- Kiortall? Not with that true imtnortaiitVjWhich keepesF*tfin pofleflion ftill : and hath Erit ai- waiestocome, yet alwaies prelent '■> but our immortality, is onely by the motion and iuc- ceffion of our Eft, moved forward continually, ' p^i. s< , 9 , i by the immortall hand of -God : for if God fiiould not continually and every moment move forward our Eft i both our immortality, and even our being , would inftantly be at an end , as it is jufUy laid } In him tree move , and haveeur being : or rather, as the word indeed is, In htm ( w *w** ) wet art moved % and continue being. That it is nomarvaile, S*.Va*l faith of Qod jbat bee anelj it immortally feeing his immortality is, from and in himfelfe : our immortality, from and in him : yet as his immortality can not ceafe 9 becaufe it is his Eflence 5 fo our immor- tality (hall not ceafe, becaufeit is his pleafure. But all this while, we are no further in the dis- covery of Gods fabftanee., than where we be- gan, that he only is, and hath a being h f° that hitjherto we might be heathen Philofophers,for they could call God Ens Entiwu , and for ought appeares yet, we goe no further. And indeed, if we ihall (eeke to goe further : fhall we not per- haps 3 not goe fo farre? For, God hath given us a skantlmg of his Nature , when hee faith , I am that I am : and this skantling wee muft \ E 2 main- ■ » ■« » H 1 ■ 1 ■ 28 N *Mfr; 3«M< Which an in Heaven. maintaine:unleile therefore we can finde fome- thing, that hath as great latitude as being 5 wee cannot juftly give it place in Gods Nature. And fuch fomethings we cannot finde : For, to bee eternall 5 to be infinite * to be almighty 5 have great latitudes, the gteatefl; wee can conceive 5 and greaterthan we can conceive 5 yet none of them, nor all of them, have fo great a latitude as tobee : and therefore whatfoeverwe (hall adde to his being , will but diminifh the extent of his being, andthere inuft be,no Terminus D*- minuens , in exprefling Gods Nature, if we doe him right. And if we goe another way to worke* and call him good t, doe wee not leave the beft, for fome other } and if we call him beft v as the ancients call himOptimw iMtximw \ doth not this imply, fbme other muft be good 5 which Chrift faith, there is none? And if wee thinke t& mendthe matter with abftradrs 5 and fay, He is goodnefTe it felfe, and he is wifedome it felfe j (hall not we in fb doing , make him a fiibftance- of qualities?Or.can we fixe qualities,and make them to become iubftances at. our pleafiires > that feeing our capacities cannot reach (b high as God 5 we will pull downe God as low as our capacities ►> And why is all this? but becaufe we will bee giving him Names of our ownedevi- fing:as though we could doe with God as Adam did with the Creatures j give them Names ex- prefling their Natures ? God hath given him- ielfe a Name, and fpoken it peremptorily^ that it fhould be his Name for everrand becaufe it is a word made ail .of confonants j we cannot pro- nounce I Which at tin Heaven. *9 nouncc itrand becaufe it is a Noune made all of verbes, we cannot confter it , and what caw we thinke is meant by this ? but that his Name is therefore accounted unfpeakeable, and there- fore unconfcruable^that his nature may be con- ceived unconceivable, and acknowledged un- fearchable. So that ftill wee are no further in dilcoveryof Gods nature, than where wee be- gan : that his Name is Ithovab : that is,that he onelyis, and hath a being $ and further than this, it feemes wee cannot goe. And indeed, what hope can there be, of rinding out his na- ture j when that, by which we looke to finde it h is it felfe the meanes , to hide it from us > for, we have a little light to fee it by , and it is light onely that makes it invisible to our fight: as Dawdfaith, He coventh himfilfe with light as with a garment. O great God, how miraculous is thy Nature, who art hidden with light,ob* fcured with glory , feene in invifiblenene, and underftood onely ,* by palling all- under- (landing! But though we have no capacity,to finde our the fubftance,and nature of God, yet God hath' revealed unto us,fome miraculous feerets of his nature $ that we may hereafter know him,and here admire him. And fir ft, that incomprehen- fible myftery,of the Trinity in Unity, that he is Three,and yet but One.For,thatlie is but One, appeare plainely by his anlwere to Mefei. For, when there be many of one kinde , names are neceflary to diftinguifh them : but when there is but one , there needs no name $ the very Ef- E 3 fence Pfal.104 a. Exod,M.?. ;° Wbicb art in Be ay en. fence is name iufficient : when Mofct therefore asked God his Name,he returned him anfwere by his Eflence, I am \that I *m. And thathee is mote than one, may juftly be gathered from his owne fpeech : VaeUtnm homwm ad Imaghm soft ram : which plainely implies, not fo much,a Angularity of Majefty^but much rather,a plura- lity of Per fens. And being more than One j that they are but Three, and that Three they are •> is revealed alfo to us, by S e . Ioh# 9 where he faith 3 There are three that heart record in htave»yhe Fatter % the Word , sod the holy oh&ft ; and theft three art one* And but for feare of prophanefle, I could here borrow an Argument , from fome Phylofo- phers, who thought God a number. For cer-? tainely,if he be a number,He muft needs be the fir ft perfect number , and that is Three. For, One is no number 5 being lefle,multiplied by it felfe,than added to it felfe 3 and Two is but im- perfect, being but equall 5 whether multipted by it felfe,or added : but Three is more,multi- plied than added , which is the true perfection of a number. One other Miraculous fecret in Gods Na- ture leemes revealed to us by St. Ichn^here he faith, that Cod it Um : for certainely 5 if hee be love, he is all love .5 feeing God is not any thing in part : and is not this miraculous ? wee may conceive that God is jufr, and that he is merci- ful 1 5 and we may perhaps conceive that hee is juftice it felfe | and that hee is mercy it felfe 5 but to conceive that he is all juftice, and yet all mercy § that hee is all wifedome , and yet all; t power; Which art in Heaven. V Efh'-4Vi6. power} that he is totally fb many things, and yetdiftinfrly but one thing 3 this is that, wee cannot conceive, yet this we nwft conceive be- fore wee can conceive what the Subftance of God is. What have wee then to fay here, but asChriftfaid: With ma»H himf off bk > but with Grtaltthmgrarefeffible^ with man, whofe un- derftanding is onely perpendicu Iar , and mea - fures all things by ftreight lines ■■$ it is impoffi- bk 5 but with God, with whom circles are ftreight lines,and ftreight lines are Angles both this and all things elfe are poflible. And what remaines then for us to doey* but feeing wee know God now,but toj£aig&ate$aitod (hall know him hereafter , Facie ad Faefem's that we beate not our braines to expound this Riddle before the rime, but that contenting our felves to fit in the cloud, till he remove it up, and thine upon us : we acknowledge him to be infinites and not to be meafured, to be eternall, and not to bee comprehended : to be all wifedome,and not to be underftood, to be all mercy 5 and not to be conceived, to be all power , and never to be e- nough magnified? to bee all glory ,and never to be enough adored. But may wee not make fome further ufe of thefe words, Whh h ait ton e&vtn ? that kaowing now where God is, we may feeke and ftrive to goe thither , if wee defire to be with him. It is enough for God, that hes hath defended into Heaven, as David faith, ItisadtfeMtohmlofte 1 * thethingt in Heaven : we muft not lookethat he wiH come any lower : It is our turne now , to afcend I* Which art in Heaven. Efai U> *• lob lo.f. Hcb.9.11. afcend up to him.lt is true, he fent once his only fonnetouson earth } but his entertainement was fo ill, that he had not one pleafing day in his whole life,but wzsVirdolorHmji man of ibr- rowes, all the time he was amongft us : but it (hall not be fo with us in g6ing to Heaven ; for, if once we come there, wee (halldefire to conti- nue there ftill and never to come from thence any more.For this is the true Hie whereof Peter (pake, when he fpake in Extafie , "Bomtm eft ejje Hie j // if (pod king bete ^ let m atafy three Taber- nacle* y one fir Ghrifi, another for Afofet , another fir Elm* Not Hie : here on Ea rth } the being here, God knowes , is not fo good, to be worth ma- king Tabernacles: nor hie ; here on the Mount, as it were , betwecne earth and heaven ; for 5 though we mount never fo high 5 It is but as an apparition^ there is no liability in it : butJ&fc > here in heaven 5 where Chrift hath a Taber- nacle, not made with hands '•> (efficient to hold;, both Mofes and E/fo/, and us all. And it may be marvelled,howAte/cj2ndE/wj were ever gotten to come from thence to meete Chrift on the Mount :, but that wee may confidcr 5 they did not wholy leave heaven 5 when they came to vilitthe Lord of heaven h in whofe pretence are the joyes of heaven. And yet perkaps a further matter in it } that feeing the Law, and the Pro- phets reach to Chrifts fufTering. It was fit that Mofes zci&Eliat, reprefenting the Law and the Prophets, mould come to Chri{t,before his fuf- fering: or rather, feeing Chrift was to bee Au- thour of a new Teftam^nt , and was (hortly to have f Which art in HtaVtn. have it fealed : it was fit that Mofes and EliastQ- prefenting the Old Teftament,fhould come in perfbn, and make their furrender. Enough hath beene (aid, to make us long to be there : but how mall we doe to get thither? For there feems as great a fpace to be pafledjas the Gulfe betweene Dive/ and Abrahams bofbme. This muft be the worke of the Petitions following: for if we can follow them well} we (hall quick- ly overtake Mofes , whatfbever wee doe Ziias $ and come to Heaven (in body) as fooneas he 3 though he be gone fo many hundred yeeres be- fore us. Here offers it felfe a note , which though it may feeme of fmall note^yet becaufe nothing is fmall in the Word of God;, whereof one jot (hall not pafle , it may not bee pafled over without obferving:that, where it is iaid>>Wbkb art in Hea- ven 3 and where it is faid , in earth as it is in Hea- ven : in both places we have in our tranflation, butonely the lingular number : whereas in the originall,and in moft other languages, the firfl: is put in the plurall number: which expreffion, may not perhaps bee without fome myftery > feeing one heaven holds all Angels,but all hea- vens cannot hold one God:or rather feeing the Angels are in Heaven, as defined by places, but God is in the Heavens,as being in all places but defined by none : which our language might exprefle alfb,if it pleated : but that it followes the mother-tongue which cannot exprefle it 5 if it would : the word for Heaven in the Dutch Tongue 3 having no plurall number : as F in n 54 Iob4« x £> Rcm^i. Which art in Heaven. in the Hebrew tongue it hath no fingul ar num- ber. It is a great honour 3 to bee the fonne of a Prince 5 and the greater the Prince is, the grea- ter the honour , to be his fonne : O then , my foule what honour is it to thee, to be the fonne of him 5 who is the Prince of Princes , Whofe Kingdom iswerkfli»g y and Pmer infinite \i Canft thou thinke this, and not with Paul, fa wrapt up into the third Heaven , inanextafie? Canft thou fay this, and not with Zacharj , faftrttck§ dumbt with amazement 2 God, the Almighty and In- comprehenfible God,the God of all Glory and Majefty, to be our Father ? The Angels were created in great glory , yet are but miniftring Spirits : We,duft and a(hes,8c dwell in houfes of clay : and for us 5 to be the children of him, whofe dwelling is in Heaven 5 O mod admira- ble promotion to us, if it be not more admi- rable unworthinefle in us , that wee admire it not, which is fo admirable ! But it may be no quefticn, why we admire it not : becaufe with- out queftion 5 we apprehend it not : for, if we did truely apprehend what it is to be the fonnes of a Father, which is in Heaven : we could not choofe but skorne all humane things,as meaner all earthly things as bafe : and thinke it a (hame for them, who (hall one day come to fit with him in his Throne , to lie alwaies groveling about hisFootftoole. But the Angels appre- hended it , and therefore admired it -, and as holy as they were , fome of them could not choofe but envy it : and from pur riling, tooke __ their I Which art in Heaven. their fall. Which fell out well for our experi- ence 5 for,by the confederation of their falling, we come to conceive a certainety^to fee plaine- ly a probability of our owne riling. For, why is it more ftrange, that heavie things mould as- cend D than that light things mould defcend > that men who are of earthly mould, mould bee lifted up into the higheft Heavens , than that Angels who are of Heavenly fubftance , were caft down into the nethermoft earth ?unlefle we thinke,thatGods love towards children,is not fo powerfull , as , his anger againft fervants ? or that his arme is not fo ftrong, in lifting up, as in cafting downe ? Wherefore, O my fbule 5 if thou wonder, how it will bee poffible , for this heavy body of thine to be raifed out of the duffc 5 and to rife to ib high a place asHeavenj thou maift leave thy wondring, if thou doe but confider how it was poffible that the light fub- ftances of the Angels were caft downe into fo low a place as hell?For,as God brought a groftr nefle upon the lightnefTe of their flibftances which made them defcend 5 fo hee will bring a lightnefle upon the groflenefle of our bodies, which will make us afcend. But it was after the fall of Angels , that God fayd to man : Earth thou art, and to earth thoujhah rtturnz: but not a word fpoken of his comming to Heaven. It is true : for,thofe words were fpo- ken by God,as a Judge : Our comming toHea- ven,is not fpoken by him, but as a Father j and thofe words, are referved for his Sonne , the Word it felfe, to deliver to us : and indeed the \ F 2 word 55 ■lilm « 1 3* Which art in Heaven. word delivered them to us indeed , when the word was made flefh : for, when the Sonne of God tooke upon him our flefh 3 then our flefh tooke notice of being made the fonnes of G©d> and then the Kingdome of Heaven was preach- ed to all beleevers 5 and this dignity of our na- ture is a maine ob Jed of the divels envy : for, why elfe fhould the divell bearemore malice to men than to all other creatures, as we lee appa- rently he doth?for he will never goe intofwine? if he can poflibly get into men : and when hee doth goe, it is but to hurt men , that when hee cannot hurt them in their perfbns , he will yet like lame malice doe them what hurt he can in their goods.Thus the greatnefle of this dignity;, which wee cannot fee in the light? we may dif- cerne in the darke : for how can we choofe but know it , to bee exceeding great which nouri- fheth malice even in divels ? For certainely, if the divels knew nothing, of any fuch dignity ordained for men in the world to come : they would never doe as they doe 5 never trouble themfelves fo much 5 to trouble men fo much in this prefent life, thereby to hinder them from the glory to come. And are not fome men be- holding to the divell in this > who feeking to hinder us from the glory to come in the life hereafter 3 makes it manitefr,that there is a glo- ry to come in a fife hereafter, from which wee may be hindred. Which if fome men otherwise will not eahly believe 5 yet this way at leaft they can. hardly deny. And even this were e- nough to breed this faith in an Iufrdell , that there .' Which artin Heaven. there fhall be certainely a life after this 9 fee- ing we may be fure the divel would never take fuch paines for nothing £ he is not fo idle 5 to be fb bufie for trifles : and he would never bee fo violent in feeking to draymen into finne } if there were not fome great matter to be gotten by their finning. And what can the divell get by the finnes of men 3 but onely the fatisfying of his owne malice } and how is his malice fatisfi- ed, but in their miferies ? and what miferies have wicked men in this life D who are rather the favourites of the world., and as David faith, they are not in trouble as other men , neither are they plagued Hkg other mm* There muft therefore un- doubtedly bee another world , where wicked men fhall be miierable 5 and where the divels malice {hall take effect. For 3 though the hurt of the divell., be all taken in this life '■> yet it is not fully felt till another life, which if there were nonej it mould be fcarce felt at all. For 3 asa man that is wounded in his heate, feeles not the wound till he come to bee cold : fo we skarce feele the wounds of the divell as long as the* heate of life is in us 3 but when we come to be cold, and are laid in the cold earth , then be- ginnes the finart of his wounds : and then we feele it when wee feeme to be pad: all feeling : and if this were not fo 5 there mould bee none in the world more happy than the wicked 5 there mould be none more miferable than the godly, there mould be none a veryer foole than the divell: we may therefore be fo aflured 5 that there is a lifeto come after thisjas we are afTured F 2 that 1 '' ii' 1 1 ' r ■ i. i . ' n "-" ■ . .. Pfal73.?. lob 21.7,8- 38 Ioh.8.39* Ioh.4.21* Wbkbart in fietyen. that the divell is no foole , that godly men are not miferable *, that wicked men are not , nor can bee happy. And though it be no thanke to the divell that wee learne this from him 5 yet it will bee worth thankes if wee can learne it : for, who that is truly perfwaded of a life after this, where the godly (hall be happy, and the wicked miferable} will not endeavour,and with all earneftnes endeavour to lead his lifeib, that he may die the death of the righteous $ and not fufFer the tranfitory things of this world, which are but as a merle of lacobs Potage , to with- draw his minde from the refpeft of his Birth- right 5 which is to fit with Chrift at his Fathers Table? But for all this,are we indeed fatisfied in our conferences, that God is our Father, and that we are his children ? may we not be miftaken as the Jewes were, who thought themfelves fure enough that Abraham was their father ? yet Chrift proves plainely they were deceived : For if (faith he) ye were the children of Abraham , ye would doe the workyt of Abraham : which becaufe they did not doe , they could bee none of his children, for all their boafting. And doth not God fay the fame to us ? Iflbeyonr Father, where ismylove? and to love God, in Gods owne ex- position, is to keepe his Commandements. If therefore wee doe as God commands us, wee may be bold to call him father : but if we keepe not his Commandements , wee may lookeus out another father, we fhall be but f err* fitit at the beft,and never be admitted into the num- j berl Wbiebartin Heaven. ?P ber of Gods Children. And were not this a mi- ferable negligence to lo(e the honour of fb divine a Parentage as to bee Gods Children 3 and to loofe the hope of fo glorious an inherit tance 3 as to bee heires with Chrift y onely for want: of loving him ? Confider then 3 O my foule , the great caufe Saint PaM had to be fo refolute 5 and doe thou joyne with him in re- folution 5 that neither life, nor death } nor Angk^nor Principalities, nor thmgt p'efenf, -not things to 6ame, nsr height^ nor depth % nor any other creature %\ fhatt be able to feparate m from thehve of God 9 which is in Chrift. But, O my fouk y if thou wilt indeed be refo- lute to doe it^canftthou doe it/Canft thou love God when thoulifteft 3 and at thy own pleafure? it is a plaine Argument indeed of Gods love to , us^that he is our Father :but it isno argument of our love to God^that we be his Children: feeing experience hath made it a Proverb 5 That love doth defcend 5 but not afcend. Gods love comes eafily to us 3 becaufe it defcendsobut how mould our love come to God, which againft its nature mud: afcend? Saint John indeed in faying,^ love God, because God loved us firfi j feemes to (hew a reafbn for it '■> but Chrift gives the reafon of it, where he faith. No man can come unto me except the Father drw him. Saint John fhewes the motion of \sl motive, but Chrift gives the force of a caufe 5 andleffe would not ferve : for our love to God is very Iron 9 and were never able to *f:end 5 if Gods love to us were not a moft perfeft Ada- mant. Rut Ioh.4.19. Ioh. 6.41. Which art in Heaven^ Dcut.13.15 But what fay the children of Belial ) God faith to us. If I bee your Father where te mybenowZ that is , where is your honouring of him } and may not we fay to God, If wee be his children, where is our lore > that is, where is his love to us ? For , when men are conftrained to eate their bread in the fweat of their browes, where is the loving kindnefie of a Father } Nay,when men are faine to begge from doorc to doore, where appeare their childrens portions ? Nay, when men lie in prifbns 5 ready to ftarve with cold and hunger , what likelihood is there of their being heires ? Thefe things are often fo indeed: yet are fuch men never the further offfrom being the true Children of God : For., Saint Paul laboured with his hands to get his li- ving h yet no man doubts but he was undoub- tedly a deare childe of God : And Lazarus lay begging at Dives gate among the Dogs : yet he was approved to be a childe of God : by being received into Abraham: bofome. What fhall we fay then } Is the love of God a Tree that beares no better fruit? Or, are thefe the Inheritan- ces hee provides for his children r> But, O my fbule, thou muft remember what thou haft faid our Father which art m Heaven. For we fhall wrong both God and our felves, if wee expect our inheritance in a wrong place 5 for, where our Father is, there muft our inheritance bee expected} and feeing our Father is in Hea- ven} We muft looke for an Inheritance in Hea- ven,and not'on earth.And certainly,whenmen arefohafty to receive their portions, in this life : Wbkh art in Beaten. life: It is a very prefagmg figne,they have none to receive in the life that is to come. For, what did Abraham tell D/W was the caufe hee could not be received into his bofome > but becaufe he had received, Bwaftta, his portion in his life time. But was Abrcham a fit man to tell him fo > who had received more goods , than ever hee had done > yet he couldcome, not onely to be in Heaven himfelfe, but to he himfelfe a Hea- ven for others to bee in. Wee muft therefore know that Abraham, though hee receivedmore riehes,or more honours t, yethe received them not, as Bo*af»a: they were things hee looked not much after , nor fet his heart upon them 5 the goods he looked and longed after, was Vide. reBkm-DiwMi to fee the day of Chrift,and he faw it : and in that wasall his joy. Andindeed, feeing wee are but children adopted in Chrift, andtobeeheireswith him \ there isnoreafon we mould looke for an Inheritance here, where he himfelfe had none £ for the fonne of man had not where to lay his head : for that Inhe- ritance Efim kept ftill, though he fold his birth- right. « Yet this makes fome men be of opinion, that he is then careleffe of his children in this life, 8c lookes not after therfrjbut very injurioufly.For, may we not thinke that as in the earth there are Hils and Dales, high Mountaines and low Val- leyes^which feeme to us to make a great inequa- lity in the even roundneffe of the earth} yet compared to the heavens , to which it is but as a Centre,they make all but evennefle : fo thefe O fortunes V* Which art in Heaven. fortunes of men, Riches and Poverty, Honour and Bafenefle,Health and SicknefTe^they feeme to us to make a great inequality in mens eftates, yet; to God who being Eternall reduceth all things to Eternity, they appeare indifferent, and we our felves alfo when we attaine to our eternity in Heaven (hall thinke fo too, and ihall wonder at our felves that ever we could be fo fimple to thinke otherwife. In the meane time we can place our thoughts, where and how we lift y and why can wee not make our thoughts, to place us, where and how they lift ? This in- deed is an Angelical! cunning, and if we could (as by faith we may ) afpire unto it 5 It would eafily make an equality of all fortunes, and turne a Dungeon into a Palace , a pallet of Netles,into'a bed of Rofes. And let not this be thought impoftible for a Chriftian to doe in faith,when the Heathen could conceive it pof- fible in the onely contemplation of vertue to fay upon the Racke , guam [nam eft hoe $ And never Height it by faying , that this at moft were but imaginary ; (for faith will take it in great skorne to bee matcht with imagination h though even imagination, if we give faith to Philofephy,can doe no fmall wonders 1 ) but feeing the world is all ., as Imay fay> for the pleafures of that part of the Noune, which may be (eene, felt^ or heard > give us leave at leaftto beefor the pleafures of the other part, which maybe underftood : .that if you fay of our plea (ii res they are without fence , we may fay of theirs, They are without. underftanding.. 1 But i Which art in Heaven. But what fay wee then to Mofes his Blefling ? Blejfed fhth thou beefa the Cittj , and blejjed in the field: Blejfed Ml bee the fruit ofthjbody, and the fruit of thy grouni^ and the fruit of thy CatttlU T hefe are all Earthly and fenfible bleffings} and were not thefe promifed to the children of God ? No doubt they Were } but as Otiofes himfelfe, had a veile over his face : fo Mofet his words, had a veile over their meaning} and by this meanes, Blindneffe came upon lfrael* For, they tooke that for their journeys end which Mo- fit intended but for a bay ting place: Hee al- lowed them liberall baites at firft, to make them the more cheerefully goe on their jour- ney : but they, dike fooliih Travellers that make a dwelling of their Inne : tooke fuch plealurein their baites, that they never once thought of going any further. As therefore God faid of the ceremonies hee appointed to thelewes: that hee had given them Statutes, that were not good : (not good indeed to them that ^nderftood them not} nor could obferve them :) fo we may perhaps fay of thefe baites 9 that God had given them bleffings that were not good : ( not good indeed to them that underftand them not ? nor can tell how to ufe them : ) But now the veile is laid afide, the baytescleane taken away^ and thefe blef- fings of Mofes removed a forme lower: for, they were to them the very face of the pro- mife} but are to us onely the backparts } they were to them as the firft fruits, but are to us as only gleanings after the Vintage 5 and therfore G 2 though 4? Ezck-acaf. 44 P&1.37-**. Wbicb art in Heaven. though David in the old Teftament mverfaw the righteous forfoh£H>nor their [ted begging their bread: yet Chrift in the new Teftament 5 could tell us of one Lazarw>v?ho for all his being righteous was faine to lie begging his bread at Dives gate.God in his goodnefle is willing to trie all waies.to fee if any way he can bring us to goodnefle : He allowed liberall bakes at firft to make them the more cheerfully goe on their journey: That (ucceeded not : he hath taken away thofe bay* tings now to make us the more intentive to our journeys end. Thofe bleflings were promifed by the mouth of Mofes^ afervant : Our bleflings are promifed by the mouth of Chrift, a fonne : They trufted to the bleflings promifed to the perfonof<4^rf/ta«r>wee truft to the bleflings promifed to the feed of Abraham : asitisfaid, And in thy feed [hall all the Nttietu of the etrth be bief- fed. This is that feed , by vertue whereof, wee ftand here as Gods children h and have the ho- nour to call him Father ; and by which wee are borne againetoa new hope of recovering our old inheritance , though that be long fince re- moved up to Heaven^as appeares by the words of Chrift, to theThiefe on the Crofle 5. This day jlialt thou be with me in Paradifi . % that we can ne- ver hope to have a Paradifehcre on earth any more. And now, O my foule, feeing thoudwelleft in a houfe, whofe windowes are made to looke upward : make ufe of thofe lights, and afford not the Earth fb much as a looke, but ftand ga- zing to fee Chrift ^Afandwg hi o Heavest, whither he Which art in Heavtn. 4* he is gone not oneK' to take pofTeiTion himfelre ^ ' Ioan I4 3 " but to provide a place fci- thee in that inheri- tance < and give not over gazing untill an An- gell aiTure thee ; that this fefbs which is taken up from yon , fhall lb come as yee have feene him goe into Heaven-, and till then poffefie thv felfem patience 5 andletthefe meditations be thine anchers : that if thou dvefc in thv youth; thou doft but goe the iboner to God, that thou mayeft be the longer with him : if thou die for hunger thou doft but goe faffing to God j that thou mayeft have a better ftomacke to the hea- venly Banquet : if thou ftarve for want of cloathes, thou doft but goe naked to God, that thou mayft bee the readier for putting on the Wedding Garment : If thou die with torment; thou doft but follow Chrift to God $ that ha- ving followed him here, the Sheepe before the Shearer , tbna *wj0 follow the Lambe , xthtrefitvtr & ke geeth* And feeing thou deilreft to bee a La* zsrnr in Abrahams bofome j thou muft firft bee contented to be a L all which are characters of Divinity)who could have given warrant to the fonnes of meri,to call the God of Heaven their Father 5 but hee onely who is the Sonne ofGod 5 and God himfelfe?we call God Almighty ,by his owne warrant to Abra- ham '•> and we call him lehovah by ihe fame war- rant to Mfifes'tbut we cannot call him Father, but onely by this warrant from Chrift: who purcha- fed the name for us-;and beftowed it upon us. It is true, God offered himfelfe to the Jewes,that he would be their Father, and they (hould bee his fonnes ■* but it was with relation and prefup- ^ofition of receiving Chrift 5 whom becaufe they xeje&ed, they never went- further than .their Father Abraham : Neither indeed (to our 1 underftanding) had God power in himfelfe to {communicate his Name of Father to us, but jonelyin Chrtft , ieeing Chrift had in him the jwhole intereftofiJiis Father., as being his onely panne. n nndi n< And 47 Pfal.8j.l8. 4 8 _n i ii "• "*' * '" -** Pfal.17 4 Luke io. 4*. The 'Petitions. And now in making Eflayes 3 upon the Peti- tions following : if I fhall feeme unto any, and thereupon he blamed, that I am not conftant in anyone certaine, eyther explication or appli- cation of them : he may know, that thefe peti- tions hath fomething like in our underftanding as the Planets have amongft themfelvess which alter their forces and even their natures, accor- ding to the diverfity of their afpe&s. And if he complaine for want of order^he may alfo know that though Art ufeth method 5 yet meditati- on ufethnonc j but receiving her Company as they comejmake ufe of them in Troope,and not in Files. Cod .finished the world in fixe daies : and Chrift finilhed this prayer in fixe Petitions ; that fo the workes which Ghrift framed for man 9 and the words which God formed for man, may have a correspondence,, feur is not here a fault at fbft } Is it not prefumption to come to Cod, with fo many flutes at once-j and thinke to fpeed inthem : all> werek not mo- de fty to doe as David did-> forhee made but one Petition 3 f*ww VeiH^Bomwo^ Om thing have, I asfydofthtL&rd .* and Ghriftrhrmielfe in another place, t&]&)M^hi&,ttmx\chyVaui& tfi mecejjjttiitm :■; Qnejthifrg iyiacEdfhil;^ ; foitrmt, either: there hee come? mtM^mchis account .* or here he makes more a dbe than i needs : for if but one thing bee neeeilary 5 One Petition- might; well enQugkhaveiertfed:; : and>inofbof> all, it may ieem&ftraBg^Er Clkiffc, 1 .^uho ever ufed rather fubftraftion than multiplicati- on U The 'Petitions. one s as of ten Commandements' he made but two} and now, that of one Petition hee fhould make fix } But, O my foule , bee it farre from thee to have fuch thoughts, to raife fuch fcan-* dall .' For the Commandements are duties, and duties are burthens, and in abridging them he performes his promife , Come unto me, and I mil eafe you : and well he might abridge them to us, who hath indeed performed them for us: but the Petitions are graces s and the more Graces, the more grace : the more Graces wee receive from God , the more grace wee are in with God : and Chrifl will not onely fubftracl: burthens, but as well alfo multiply graces : although in truth thefe fixe Petitions are all in effecl: but one Petition : that having called G od Onr Father i wee here defire to be his Chil- dren : but wee muft obferve a difference in being Gods children , and being children of men ^ for here we are children firft, and after- wards we do our duties^but there we do at leaft fome duties firfi: , and afterwards we are chil- dren 5 as it is (aid : As many at received him , to them hee govt pwer to he the fames of God, And indeed , though Chrift dilate it to us here in fixe Petitions for our under (landing , yet pre- fently after the delivery of them , he feemes to reduce them againe : to one Petition, where he faith $ Hm» much more /hall yew Hea- venly Father, give the Holy Ghoft to them that de- fire him? for to defire the Holy Ghoft is all in effect that wee defire in thefe fixe Petitions 5 which therefore fome would have tobefeven: H that 49 Matth.jr.if. Iohni.11. Luke ii. 13. 50 Revcl-n.4- Ifa.ii.** The Tetitions. that fo they may anfwere to the (even (pints, which S*.Ioha fpeakes o£,to reprefent the Holy Ghoft. Indeed the three laft are properly and barely petitionSjbut the three firft are as Chrift (aid dilohn Baptifi^ that he was a Propfjet, and more than a Prophet : fo thefe are Petitions, and more than petitions} for they are,both Halle fo\abs and Hofannaes : For we glorifie God by the firft 5 that heis our Father ^ by the feeond, that he is our King 5 by the thirds that he is our Mafter 5 and they are petitions alfo : the firft., that wee may be his obedient children : the (econd, that we may be his loyall fubje&s : the third, that we may be his dutifull fervants. And from thefe three firft , growes a confidence unto us , of obtaining the three laft , which therefore (eeme fubordinate to them 5 that as a Father,he will give to us his children bread & fuftenance, and as a King hee will grant to as his fubje&s, a pardon of our trefpafles^and as a Mafter.,he will not lay upon us his (ervants greater burthens than we can beare. But may not thisParaphrafe be oppos'd?hath not this Prayer a correfpondenee rather , with the fall of Angels 5 and doth it not make a re- femblance of our condition to theirs? but that they were caft downe all at once: and we here fall downe by degrees : for at every petition we take a fall. At the firft wee (eeme to (et out in a high hand , and as though we needed no- thing in our owne behalfe 3 we aske all for God.. In the (econd , we fall to asking for our (elves: but yet 5 no lefle than a Kingdome.In the third, we The Tetitions. 5i we are glad of the condition Co be fervants : In the fourth we fall to the ftate ofjplaine beggars: In the fifth we fall yet lower,and come to be in debt: In the laft we fall to the lowed:, to be in prifon,and that under Satan. And now wee are fallen as low as the Angels that fell: or rather fo much lower as we are under them. This indeed is the progrefle of our condition in our felves ; but Chrift our Redeemer;, who having put out the hand-writing that was againft us 5 & faftned it to his crofle, defcended into hell, to fet open the prifon doores,to let us out^He hath put ano- ther nature into thefe petitions^and made them to refemble rather the fixe daies of creation : as David (aid , Create m me % God, a ckane heart : which is but this very prayer in a lefler volume. For, as every day in the Creation,had particular workes 5 fo every petition in this Prayer hath particular graces : and as it is faid , that God made all things at once} yet the making of each creature, is afcribedto fome particular day, fb this prayer is the fupplication of the whole body of the Church , and of every Member thereof^ yet each petition feemes to have fome fpeciall relation to fome peculiar Member, for, the firft Petition may not unfitly bee thought, the prayer of Angels: thcfecond, the prayer of the Saints departed : the third, the prayer of the Faithfull living : the fourth, the prayer of alTcreatures : the fifth,the pray- er of penitent finners : the fixth,the prayer of Infants. And now having thought thefe petitions to H 1 be Coiof.i.14. Revel. 1. 1 8. Pfal.i4i,7. Efai. 41. 7. Pfal.fl.io. Ecclcf.i8.i» 5* The Tetitiom. beforfuch moft proper : letusconformeour felves according to them : when we fay. Hallo- wed k thy Name -5 let us lift up the voyces of our hearts, as if we were now joyning with the An- gels in finging their Hallelujah: When we fay, rhy Kingdom* come 5 let us raife our thoughts^ now offering to fet our hands to the petition of the Saints in Heaven. When we fay. Thy mil be done B Let us fixe our minds wholly as in the fo- lemnity of dedicating our felves to God, with all the faithfull upon earth. When we fay,G/z# «f thfr day our daily bread^ let us humble our felves as being but in ftate of other creatures, and are glad to joyne with them in their common fute. When we h^^For^mmonrtrejpa(lei:ht us thinke our felves enrolled in the companyof penitents: and as the greateft (inners, chofen fpokes-men to prefent their fupplication.And when we fay. Lead m not ihtoiempation ^ let us acknowledge our felves in the number and weakeneffe of little children, and are glad to joyne with them, in crying for helps : that the Angell of infants, which alwaies beholds the face of God , may bee imployed by him to worke our deliverance. And thus we fball not onely goe on the right way, in making our petition*, but wee lhall have company alfo to be afii- ftants in preferring our petitions* And doth not iuchorderly ranking of the petitions, fhew Chrift to have beene a moft skilful] Herald in fpirituall matters? feeing they all take their pla- ces, according to the worth and dignity'of the In Hallowed be thy 3\(ame. In the firft place, are theAngels > that as at the fall of the firft Adam , Angels were fee at the entrance of Paradife, to keepe us out '-> fb at the comming of thefecond Adam^ Angels are fet here , at the entrance into Heaven to let u.s in. As therefore this Petition's as the Porter to let in all the other Petitions \ So holy Re- verence muft bee Porter at oar mouthes, to let in this Petition. For when it is fayd 5 H&llw- ed be thy N*me 3 may it not juftly be thought the prayer of Angels? of wnom it is faid : that they fay and ling continually 5 Hel^^olj Hdy, Lord Cod of Sabbath • not onely fay it as their prayer, but fing it as their Pfalme s and chiefe Delight. David did well, in offering God to build a Temple to hisName^but by whom was Gods Temple built ? Not by David j a man of blood % but by Salmon. •& Prince of Peace : fb it is well done of us to fay ^ Halkwed be ill) Name : but by whom doe we fay, it muft bee Hallo&edi? Not by usiNon vox hominemfonat'^ox how fhould wee Hallow his Name , who have prophaned his Image } It is a worke for Angels : fit onely for them, to Hallow his Name 5 who have kept holy their owne Nature s, for without a nature of holinefle, his Name can never be truly hal- lowed. And if we underftand it of our felves 3 will it not prove a worke of fupererogatioji r feeing wee defire to doe more than is,cqmman- ded ? for the Commandement is onely, Not to take his name in vaine .*, and here we defire. It may be hallowed. UnleHe it be, that the com- mandements being Negative , they ge£ fbme- H » t hin S W " i rf ' ' I I U. 54 Mal.i.tf. Hallowed he thy U\(ame. thing by Chrifts refblving them 5 into affirma- tives : Or is it to fhew how much the Law is improved by the Gofpell ? feeing it is no more in the Gofpels phrafe, to hallow Gods Name 5 than it was in the Lawes$ not to take it in vaine. But what if God have no name at all ? then indeed theCommandement will be eafilykept} but the Petition will be hardly granted. The Name is but a fhadow of the nature 5 as there- fore a body which were infinite could have no fhadoWjthe fhadow not beginnings but where the body endeth : fb, a nature which is Incom- prehenfible , can have no Name '-, the Name being not poffible to bee given , but where the Nature is comprehended. But though God have no Name , or no knowne Name to ex- preile him 5 yet hee is not without name , to diftinguifh him : And what is then his Name, we defire may be hallowed ? his Name of Ef- fence? or his Name in Relation) his Name as it is in him felfe ? or his Name,as it is to us? Not his Name of EfTence : for how can wee hallow that untill we know it , and how can we know it, untill the riddle be expounded ? feeing we know him now, but in &nigmaU: but his Name in Relation 5 and as it is to us : his Name of Fa- ther 5 that is it which feemes moft fitly to be here intended : For when we fay, Our Father , doth not God, by the Prophet Matachy feeme to in- terrupt us and fay j If I bee ywr Father > vpkereis my honour . 13. 1 8. 58 Hallowed be thy Statue. weake blaft of a maids mouth. But * O my foule, confiderthe Name of God is not as the name of creatures : for their names are muta- ble , and therefore their names dcceitfull $ but in God there is no mutability nor fhadow of change. Creatures have a nature, and a name j but Gods Nature is his Name y his Name is himfelfe •> for whatfoever we can, rightly name of God 3 is the Name of God : that we may be fure we have Optimm,vrhen we have his Totf/m^ the belt in him 3 when the whole of him : not that any thing in God is (b beft, as though one thing in him were better than other, who is To- tmfim partlbus $ and Optimus jwgradifat : but that he is tptum unum y zn&Tetum Optimum • and both Vnum and Optimum $ totttm Homen : nothing but his Name : Or to fpeake it in plainer termes, that the nature of his Name, is not onely farre beyond the compafle of expref- fing , frut infinitely above the reach of under- standing. And indeed, what can be thought fb high} as that 5 which brings us fb low 5 even upon our knees ? and not us onely,but the Angels them- . felyes : as it is faid 5 At the mm ofOod^ all \mts Jhall bw: both of things in Heaven a . and things on earth : and if this be thought impofiible.be- caufe Angels have no knees 5 you may thereby know there is more honour due to God than is pofllble to be given him.Yet mufi even-Angels, finde fuch knees to bow downey as God findes eyes to looke on^and by this we may make up a true hallowing of Gods Name? if we can joyne _ . the Hallowed be thy 3S(ame. the knees of our bodies as men>md the knees of our foules,as Angels, together : and bow them ail downe to doe him reverence. Thefe indeed, the bowing downe our knees with David? the holding up our hands with Mofes: the lifting up our eyes with Stephen » are all good expreflions, but they are but onely outward: It will not be a perfect hallowing,untill we come to that of Da- vid> MjfoitkipratfethoH the Lord -,a»d all that is mib- tomeipraift his hoi] Name. For^that which is with- in mu ft underprop that which is without : or elfe the bowing our knees to the ground will fall to the ground : and thefe outward hallow- ings will foone be prophaned. And therefore David accounted the lifting up his eyes to Hea- ven, a good expreffion of hallowing Gods Name 5 becaufe in him the prop of it was faith, and confidence in Gods mercy, which alwaies looke upward : but the Publicane accounted the calling downe his eyes a cleane contrary motion to that of Davids') as good an expref- fion : becaufe in him the prop of it, was humili- ty,and fence of his owne unworthinefl% which alwaies looke downe ward : For even this alio is a kinde of hallowing Gods Name > when we acknowledge the prophancnefle of our owne natures. But why Ihould the hallowingof Gods Name be accounted fo great a vermes when the finne of not hallowing his Name can bee J?ut nomi- nall ? and nominall is much inferiour to that which is real! : and feeing it is made (o great a matter, may we not juftly aske,C## bono? what ■ I 2 good — " ' "" r ' ! ■'■ ■ ' ■■ " ■■'■■ ■!*!■ ■ ■—■—«■»-■» — — i mi. ■ »9immm,, i. »■— ■ mwmim* * *- — n — ■«-< 59 PfaI f Io3.i. •iS? -~n i. ■ m mmiii'i <5o | Hafoyped be thy 3\£ame. good get we by it ? Indeed, a moil: ungratefull queftion for the tongue to make, feeing this is the chiefe thing for which our tongues were made. Could Philofophers finde caufe enough in vertue , to love it for it felfe , though to themfelves there came no benefit > and cannot wee finde caufe enough in Gods Name to hal- low it for it felfe , though to our felves there fhould come no profit? Could they find bright- nefle in a beame of the Sunne j and cannot we finde brightnefle in the Sunne it felfe ? For* what is vertue but j as it were, a beame of that eternall and uncreate light , which is the very etTence of God ? and by what can wee more exprene the effenee of God, than by his Name? For , when we fay 5 Hdlmd be thy Name we fay as much as, hallowed bee thy Majefty, thy E- ternity, thy Glory, thy Subftance, thy Selfe, thy AH in All. And yet perhaps it may bee fayd, wee hallow Gods Name , not fb much for our felves to get, as that God may not lofe : for what greater loffe than difparagement of name? which, if we that bee wormes, and no men, make fo great account of : what may we thinke of God, for the Sunne of whofe Glory, all the Starres of Heaven cannot make one beame ? Our names are but accidentall things, and there was a time when they were not ours : but Gods Name is eilentiall to him, and it was his before time it felfe was. And if we mould fay , that not onely his name was , but that it was hallowed before there was either Man or Angell to hallow it 3 though this be more than we Hallowed be thy 3\(ame. we can conceive , yet it is nomore than where- of wee finde a parallel : for why is it more flrange, that his name mould bee hallowed , when there was none to hallow it : than that his voyce was obeyed., when there was nothing to obey it ? as when he (aid. Let there k lights and there wat light. But laftly, if men be fo fet upon their profit, that they will doe nothing without a fee : Is not this fee enough for them, that \y it they are admitted into the Quire of Angels .and when we fay \Letd u s not into temptation: it is but to remove impediments , that we may hallow Gods name:0 Lord) out God., how excellent htkj Name in ail the world! And where we have a triviall, yet true faying amongft us, A good begin" ningmah^s a good ending: it can ia nothing more lively be exemplified than in the marfhalling of thefe Petitions : for hee that makes his begin- ning at the hallowing of Gods Name, may bee fure to make his ending in the deliverance from evill : and though it be a blafphemcus fable of the Jewesjjthat'Cnrift learned in the Temple the name of God j by the vertue whereof hee wrought all his Miracles,yet from this blafphe- my,we may draw this verity 5 that it is indeed the name of God , by the tranfeendent power whereof all miracles are wrought. Lord , ottr God .how excellent is thy Name in all the World! It was this name in which, when Davids enemies came about Halloaed be thy J\(ame, about him IikeBecs : yet in this name they were extinclr. It was this name in which when divels pofleffed both fbules and bodies of men 3 yet in this name they were ejected. It was this name for whofe fake the Ifraelites were preferved in the wildernefle : the three children in the fiery furnace : Dankl'm the Lyons.Denne^ zndloaaz in the W hales belly. Lord, our God how excellent h thy Name in all the World! It is this name 3 at the found whereof, the Mountaines fmok$ the foundati- ons of the earth are Jhakrn ; the Divels in hell trem- ble : It is this name , by vertue whereof, the bodies of the dead are raifed }the foules of the Saints are glorified - the happinefle of the An- gels are eternized : lard. our God how excellent is thj Name in all the World I that if wee were as lames and lobe: and had voices like Thunder i yet wee could never hallow this name loude- nough : If wee were as Mefbufakmh and had breathes like eternity 5 yet we could never hal- low his name long enough : If wee were as Sa- lomon % and had the tongues of Angels 5 yet wee could never hallow this name worthily e- nough. Lord, our God, hew excellent is th) Nttne in all the World ! Wherefore 3 my foule, doe thou by this Name of God 5 as David(\n the 1 1 9. Pfalme ) doth by the Law of God t, whereof hee feemes jealous and fo loth to leave it, that the word is no fooner out of his mouth , but hee ihatcheth it in againe 5 and there is not fo fhort a fentence in all this long Pfalme 3 but the Law of God is a word in it. And fo doe thou by the name of God 3 let it ever; 61 6\ Numb.io.io. Pfal.106,33. Numb zo.it. Hallowed be thy 3S(amt. evermore be in thy mouth, but evermore be in thy heart 5. that thou\make it not a common name,but keep it holy: for if thou take it not in vaine to Gods difhonour^thou (halt be fure not to take it in vaine to thine owne benefit^for God will plentifully blefle it > and the next newes thou (haltheare of, will be the comming of his Kingdome. And that wee may know Gods Name to be a fubftance rather than a Word % or a Word of fubftance , we fhall finde it to be hallowed or prophaned , by Anions rather than by words} or by words that make Actions : as Abrahm hallowed Gods name, when hee offered his fonneJ/rfWi : becaufe he beleeved, that he w T as faithfull, that had promiledrbut ^Shallow- ed it not at Meribah 5 when he (aid to the peo- ple : Now ye Rebels a jball wee bring yee water out of this Rocked Not that M$fe$ himfelfe doubted, but that he fpskg unadvisedly with his lips $ & m ade the people doubt 5 he doubted^ and fo whilft God honoured him 3 by manifefting his new Name of lebovah \ hee forgot to honour God, by magnifying his old Name of Saddai. And it Mojes for want of perfecrnefle in this Petiti- on 5 wen kindred from eistring into the Terreftriall Cmam \ was it not to bee a Type for us , that we for want of perfe&nefleinit , may be hin- dred from entring into the Heavenly CwaaniO then , my tongue, make thee perfect in repea- ting it: andO my hearf^make thee perfect in re- cording it • and O my life, be thou perfed in a- fting it : that when ye have done with laying, HaU Hallmed be thy $S(ame. / Hallowed be thy Name, in Earth amongft men: ye may be admitted to fay : Holy, holy, holy^ in hea- ven amongft Angels. If Gods Name were to bee hallowed with multiplicity of words 5 there are men of Incef- fant Tongues y like the Priefts of Baal > that flood bawling to their Idoll , from morning, till night : that were likely to doe it : Or if it were to be hallowed with eloquence of words 5 there are men of curious language, that would bee as fit to doe it $ as the old Oratours were, to make their Panegyricks to Princes : Or if it were to be done with great & mighty words 5 there are roaring men in the world, might be as able to hallow it , as, Goliah the PhiTifHne was to blafpheme it : but none of thefe have coales from the Altar : and the hallowing of Cods Name, is a Sacrifice 3 and muft be done with fire 5 a fire of feare and reverence.burning in the heart h and fending forth flames of holy and devout thoughts in the mind} of godly and fancrified communications in the tongue 5 of lowly & chafte afpefts in the eyes^of innocency and deeds of charity in the hands : and when every part both of body and foule , hath thus contributed its heate : there will then be made as perfect a facrifice to hallow Gods Name , as thtfacrrfice of peace offering, which Salomon offe- red at the Dedication of the Temple. It is a great encouragement to men for doing of any thing : when they can fee apparent rea- fons why they doe it : but what reafons doe we fee here , for hallowing of Gods Name?0 my K, foule, 6S 1 King.8 *61* 66 HaUmedbetby Defame. foule, art thou fo blinde of fight, fo dull of un- demanding ? Haft thou laid \ Our father which art in heaven^ and doft thou confider his love,as being our Father : his Majefty, as being in heaven : and doft thou complaine for want of reafons to hallow his Name ? asaFa- ther,he hath created 5 and begotten us : he hath Elefted and Adopted us : hee hath preferved and redeemed us: and have we not reafon then, to hallow his Name, as creature^ as living crea- tures , as reafonable creatures 5 as fervants , as children as heires, as bondmen freed, as lepers cleanfed, as dead men revived and borne a- new : and if wefhould fet our felves to reckon them up all \ it is not the ftarres of Heaven that would be counters enough to fumme them. And if his love afford us fo many reafons : doth not his Majefty afford us as many more ? He is in Heaven, not within Heaven $ within it, but not contained^ contained^ but not defined. Hee is in heaven, and that makes the Sunne fb bright : which 5 without his being there fbould have no brightnefle : He is in heaven, and that makes the Heavens? fo glorious, which without his be- ing there fhould have no glory. Doe wee fee how bright the Sunne is, and doe we not confi- der how great his brightnefle is, that made the Sunne } Doe we fee how glorious the heavens are , and doe wee not confider how great his glory is that made the heavens ? Hee is in Hea- ver* , that he may looke downe in mercy upon us on earth : and he is in Heaven, that we may: looke up in fayth tohim in heaven $ Hee is in heaven Hallowed be thy J\(ame. *7 heaven to let us downe the Angels ladder from heaven : and he is in heaven to draw us up to be as Angels in heaven : and if we mould ftand to finde out all the reafbns , which may bee drawne from the confideration of his Majefty, for the hallowing of his Name : It would not be a worke for time but for eternity : for as we know not where to begin , in that which is in- comprehenfible^fo we mould never know how to end , in that which is infinite. O my Lord God , fo enlighten my understanding * that I may fee the reafons ef hallowing thy Name ■> fo fan&ifie my nature, that I may above reafon be able to hallow it. . We fay hete^Hjlemd be thy Name: but might we not fay better with David : Laudate Demi- nu omnes Angeli ejuf.'Prai/e the Lord all ye Angds $ For fo, we mould commit Gods honour to the care of Angels , who wee may be fure,would alwaies be carefull of it "5 whereas now leaving it indefinite 5 while it is committed to none, it may be omitted by all. But is it not that David could goe no higher than Angels , for hallow- of Gods Name} in concrete $ but Chrift teacheth us here to goe higher,in Abftra£to:£oi creatures, how eminent foever, are yet butlimitted : and limitted as well in a&ion, as in efifence : where the hallowing of Gods Name , is in itfelfe,un- limitted : and therefore we juftly abltract it from all matter of the inftrument , which neceilarily inferreth a refcraint : and leave it indefinite, which is capeable of being infinite. ; But is this Petition, feated onely in Mount I • K 2 GeriziM} <$8 Pfal. 40,16. Hallowed be thy O^ame. Geri%ittt) to warrant David to fay, If any man feek? the Lerd and love his Salvation : let liim re- \ Joyce alwaiesand he glad'-, and fay continually , The Lord he magnified? and doth it not as well reach to Mount Ebal-j and warrant the Church to pro- claime ? If any man with Goliah , defie the ar- mies of jfrael, and vilifie Gods power 5 let him be Amthema : For Hallowed be thy Name- If any man, with Rabfakehi feeke to withdraw the peo- ples hearts from trufting in the living God 5 let him be Anathema : for Hallowed he thy Name. If any man with Julian fhall fay in derifion of Chrift, Vicifti GaliUe ? let him be Anathema : for Hallowed he thy Name* And let Anathemas beftill proclaimed, againft all the blafphemers of Gods Name } till there bee no more left : that two Mouritaines, at laft may meete , Ebal wjth Geraztm 5 and hell it felfe be forced with griefe to houle, what with joy it cannot fing ►, Hallowed be thy Name- We have thought this Petition mod proper to be faid of Angels, but may we not appropri- ate it to our felves 5 and exclude the Angels from faying it at all > Indeed as it is here pla- ced, perhaps we may. For having called God Onr Father, and this petition comming fb imme- diately upon it 5 wee feeme to pray, that his Name of Father may be hallowed by us : and if wee underhand it fb, what have the An- rgels.todoe to fay it? They may fay 5 Holy, holy, holy. Lord God of Sabbath : and fo hallow him in his Name of Ltfr'd, as fervants 5 but to hallow him in his Name of Father, as fonnes, they can- i not. H allowed be thy[N(ame. 6 9 not. Not but that the Angels are the children of God by creation and grace of holinefle} but that they are not the Sons of God by regenera- tion and grace of adoption : this dignity is on- ly proper to men, as being members of Chriit 5 who tooke our nature upon him, and not that of Angels. But feeing David hath brought into this Quier, not onely the Angels in heaven, but the heavens themfelves} not onely the Trees and Cedars of the M ountaines., but the Moun- taines themfelves 5 not onely beaftsand cree^ ping things of the earth, but the earth it felfe : Let not us fo ftreighten the Name of God , as that we leave out Angels 5 ( who are our fwee- Jtefi: Quirifters) nor yet other Creatures, (who are our loudeft voyces 5 ) feeing loudneile alfo hath a place in this Muficke,as David faith^Smg yee loud unto the Lord-) all the earthy left feeking to increafe our owne dignity by propriety of the fong ^ we detract from Gods glcry by reftraint of the fingers- And enter not, O my foule,into the fhame, to thmke that where all other crea- tures doe directly fing it, we onely do but make fute to fingit,8ut is thought in us a good 'degree of doing it 5 if we can but onely pray to doe it. And indeed we have need to pray to doe it, J feeing praying to doe it , is all in effect- we can j doe of it , to any purpofe. For our hallowing can be, but as our underftanding is : and our underftanding can bee but as it gets ground from our fenfes to ftand upon. And what ground can our underftanding have for this, from any fenfe of ours ? we cannot he are him , K 3 ' fo Hcb.a r 6. Pfal. 14S. I < pal.™?. f Efeod.3J.ii- j Revel. 43. Revel. 4. IP« Hallowed be thy D^ame. fo much as to call us by our names , as Samuel did : we cannot fee him fo much as flaming in a bufh and not confuming it, as Mofes did : we cannot touch fo much as the wounds of Chrifh fide , as Thomas did : and from whence then fhould our under/landing take its ri'mg ? It is true*, wee fee the heavens, and they declare the glory of God , but we fleight them through too much familiarity , wee heare his words in the Law and the Gofpell , and in them is et email life h but wee regard not them, as ha- ving them but at the fecond hand 5 and they but touch us, as it were , at the bound : but if w r e could heare God fpeakinghimfelfe, as the Ifraelites did in Sinai: or if wee could fee but the back-parts of God,as Mofes did in the rocke, but moft of all, if we could fee the face of God, which all his Saints and Angels behold in Hea- ven ? then indeed we fhould not need this pray- er any longer : for the very fight would worke in us the effect of the prayer : and as Peter , at the onely transfiguration of Ghrifcs humanity, was fo much aftonifhed that he fpake he knew not what 5 yet thus much was even extorted from him by the glory of ;'the fight to fay , Bo- num eft ejfe hie : fo when we fhall come to enjoy the vifion of God , and to fee one fitting upon the Throne^ like a Iajfier-fione .'though wee fhall be never fomuch aftonifhed at the glory of the fight ^ yet this will even be extorted from us, to fay with the 24 Elders , Thou art worthy , Lord^ to receive glory -, and honour-) and power : and we fhall fall of our felves into the fong of the >''-,••;•., -.-". Angels, Hallowed be tby Zh(ame. V Angels Holy Jholyjholy Lor dGod Almighty^ and not onely fay it, but never ceafe to fay it : for fee- ing our beholding will bee caufe of our admi- ring,and our admiring caufe of our faying: we (hall never ceafeto fay it 9 becau(e never ceafe to admire its and never leave admiring it,becaufe never leave beholding it. And indeed till we (hall come to fee his face 5 we fhall never per- fectly hallow his Name,and therefore what we want in ability., wee muft fupply with prayer : that feeing our words doe but halt after our underftanding and our underftanding after his glory .3 with our hearts wee may a- dore him, but adore him as incomprehenfible? and with our tongues we may hallow him, but hallow him as tmfteakeabk- When we pray for the hallowing of Gods Name, we pray iiripli- citely for all things necelTaryand conducing to it : we pray for the agent,and for the inftru- orient} we pray for the time 8c for the place} we pray for the fpeaker and for the hearer 5 and in one word, we pray for the propagation of the Gofpellj that dores may be opened to all men of faith, that fo the building may goe up of the new lerufalem : ThatJ^ labourers may bee fent into Gods hurvefl ,that fo the weeds way be pluckt up-, and the good Come brought into the Bame : that there may htejoyin Sion } and peace within her walls : that, not the Trumpet ofWarre , but the Trumpet ofVraife and thankefgiving may be heard amongfi \m : that all earesmaybe circumcifed, and all tongues touched with Coales from the Altar^ that fo nothing be fpoken D not any thing be 7* Hallowed be thy 3\^ame. be heard^but tending all to the honour 8c glory of Gods Name. This petition frauds neereft unto God of them all 3 and makes us ftand neereft to the Angels, and gives us feafin, as it were, of what we fhall be hereafter *■> when wee (hall be fen- fible of the fweetnefTe of it : though new, flefh and blood find little relifh in it=, having tongues to fay it, but not to tafte it '■> untill they (hall put on incorruption. For as little account as men make of it here, this very hallowing of Gods Name is the higheft fteppe of the Angels lad- der to happinefle : and under an Angell none can climbe it. And it may bee called the peti- tion of fanctity : for by it we are reduced ad Ji- mi litudinem Dei 5 Be ye hcly^as lam holy* And it is proper to this petition , that this onely is eter- nally and as it is our firft petition here on earth, fo it fhall be our laft in heaven>for it (hall laft in heaven 3 when all other petitions fhall have an end. For though Hofannaes fhall ceafe with the ceafing of faith and hope : yet Hallelujahs fhall continue with the continuance of charity 5 and not onely continue, but be continuall. But may wee not thinke 5 that thefe words, Hallowed be thy Name , are not properly a peti- tion 5 or any part of our prayer : but rather a complement and folemnity attending upon the Name of God ? as the Iewes manner is not one- ly when they name any of their famous ance- (lours 5 they alwaies adde fome words of bene- diftion^as fpeaking of Mofes ,5 they alwaies adde | Xecharono liber acha : Memoria ejm in benedi3jone, as » Hallowed be thy 3S(arne. as we alfoufe to fay \OfbleJfed memory') but much more fpeaking of God, they, alwaies adde Ha- cadoJJj Baruch Hn : Santtus Benedi&m ille, which is in effeft, the fame we fay here , Hallowed bee thy Name : and it would fail out well to under- hand it thus b that fo , we may make Chrifl: as good as his word b for thenjrhy Kingdome come^ will prove the fir ft petition : and it will bee as Chriftfaid, SeekefirfitheKingdomeofGod , and the righteoufmjje thereof, and all things Jhall bee minifireduntoyou : for having (ought the King- dome of God, by this petition, and the righte- oufnefle thereof by the next 3 all other things are miniftred unto us by the petitions follow- ing : For, we have a Deed of gift of all tempo- rall things by one b and a general! pardon of all faults, by another? and a Protection royall from all evill, by the laft. But, Q my thoughts, wan- der not in fuch by-paths by your felves : where being alone , you are not onely in danger to goe out of the way b but you are in a way to fall into dangers: but keepe the road, where you have company and condud b that will alwaies keepe you right and guard you fafe : for thefe words, Hallorped.be thy Name^ (hall well enough, and moft juftly be a petition , and a part of our prayer : and yetChrift nevertheleiTe be as good as his promife : for this petition. Hallowed be thy Rtoe,refers onely to the honour of God b but of thofe,which relate to our own benefit: Thy King- dome come, is worthily the "firft b and fo Chrifts counfell ftands firme. Seekefirji the Kingdome of God>and all other things Jh all be minifireduntoyou* i v L Next 74 Revel. 6. ro. <7 bj Kjngdome come. Next unto the Angels in Hcaven 3 are placed the Saints in Heaven ^ for when it is faid 5 Thy Kingdomt cornet may it not fitly be thought the prayer of the Saints departed ? of whom it is faid, that lying under the Altar 5 they cry 3 Hon long^ Lord-, holy and true ? wilt thou net avenge our blood upon them that dwell 'up on the earth . But might it not ferve to require the helpe of Abraham? For Abraham was Gods friend ^ and men will doe much for their friends 5 how much more will God? This alfo hath beene, and is frill the ig- norant fancy of fome men 5 therefore ignorant : becaufe Abraham is ignorant of us, and knows us not : and feeing while hee lived, hee came fhort by ten, in helping the Sodomites, whom hee knew : hee is like to come much fhorter now in the helping of us whom hee doth not j know. But would it not be fufficient to pray i for the aid of Angels > as God promifed Mqfes? j that his Angell mould goe with him : and we may j Tbj Kingdome come. 19 Cel. »•-<*• E^cod.3J-xj. Eph.x.H. may be fure,that God knew wel,what afliftance would ierve. Of this Error, itfeemes by Saint TahU ^>me Coloflians were in danger } but wee fee Mofes would not truft to that helpe neither 5 but flatly refuted it : (It feemes he tooke Gods offer but as a triall) and unlefte God would gae himfelfe, hee thought it no boote for him to ftirre. And indeed, who can thinkeitreafbn- able for Sonnes to rely upon their Fathers fer- vants 5 For vie fight not with flejh and bloody but with Principalities and Powers'') and feeing wee have a Kingdome to aflault us > wee muft like- wife have a Kingdome to affift us '-, Neither our owne Forces $ Nor Succour of Saint 5 Nor aide of Angells will ftand us in ftead h God himfelfe muft goe forth with our Armies^ or we (hall ne- ver be able to overcome. And if we place the Emphafis upon the firft word : It may then raife our mind to this, Me- ditation : There are many competitors for this Kingdome to rule over us:but above although the bafeft of all 5 the bramble Satan catcketh hold of us to get it : God is the true Olive-tree > but hee cannot take it upon him unlefle hee fhould leave his fatneffe : Hee is the true Fig- tree, but hee cannot be King over us, unleflehe (hould leave his fweetnes : and that fatnefle 3 and thatfweetnefleheleft: (the Father when hee gave his Sonne : the Sonne, when he gave his life) and now let all the Trees of the wood tfjK . Joyce : tor. Thou Lord art worthy to receive all pf a j 9 $. glory, md honour y and power 5. and the Lordfial/ raigmfor ever* And what then (hall we render for Efa.^.13. Iudg.9.14, Zack4«"- IX- 8o Pfal H- 9- Thy l^ipgdome come. for this ineftimable favour,in taking us to be his fubje&s ? O let us offer him not only the tenths of our labours } but the firft fruits of our afFefti- ons : let us open not only the doores of our lips^ but the gates of our hearts;, that this King of Glory may come in* And when thou vouchfa- feft,0 my Lord,to come with thy high Majefty under my low roofer and to worke a miracle,by having that greatnefle which the world con- tained! not, contained in the little corner of my breaft $ Vouchfafe alfo to fend thy Grace for the Harbenger of thy Glory * feeing there can no roome be drefted up againft thy comming^ but only by thy comming : and no place can be reckoned fit for thee,until it be made fit by thee. PofleiTe me wholly ,0 my Soveraigne? reigne in my body, by obedience to thy Lawes : and in my foule,by confidence in thy promifes : Frame my tongue to praife thee, my knees to reve- rence thee, my ftrength to ferve thee, my de- fires to covet thee, and my heart to embrace thee : that as thou haft formed mee to thine Image: fbthou mayeft frame me to thy Will 5 and as thou haft made mee a veiTell, by the ftamp of thy Creation, to ferve thee oh earth \ fb thou mayefc make me a veflell of honour, by the privilege of thyGrace, to ferve thee in thy Kingdome* In fome, the world Governes, and he who is Prince of this world ; the divell: and this govern- ment h a very tyranny : the people here are not fubjedrs but flaves: they have fetters on all their J faculties 5 and if they doe not feele them 5 it is becaufe *Iby. Kingdoms come. 81 becaufe they are paft feeling. The aire of this place is onely Fogs and Mifts, which both blind their eyes,and infect their fpirits 5 and makesit their Paradife to be wallowing in puddle. He is no true Prince, but an ufurper, and therefore rules all by force and falfehood : Hetakes upon him to be their Pilot 3 lancheth them out' into the maine, and then leaves them to ftormes and tempefts:and their Haven is to fplit againft the Rocks. So here is nobeing for thee>0 my lbule, thou hall: neede to make hafte hence, > and/to feeke thee out fome better harbour. In feme the flefh governes 5 and they which be Ladies oftheflefh, Pride and Lull: : and this govern- ment is a very Anarchy : Every bafe fancy hath anevenfway,with noble reafon^Wifdome here is not juftified of her children 3 they may fpeake the language of Canaan, but they are all natives otsodo/ne ^ their eyes are feeled up, yet their flight is only downe hill ; for they are travelling to the bottomleffe Pit. So thisy O my foule, is no place for thee neither. No refting for thee here 3 feeing here is no reft, but all in motion 3 end all motion here is commotion. In fome the Spirit governes : and hee who is the Father of Spirits, God himfelfe : and this government is a per feci: Kingdome : Hee hath Majefty for his Crowne : Mercy for his Seat : and Juftice for his Scepter. He hath Wifdome for hisGounfelloury Almightinefle for his guard 3 and Eternity for • his date. He hath Heaven for his Palace 3 the Earth for his foot-ftoole : and Hell for his pri- fon. He hath Lawesto which nature aflents,and M reafbn Efay47.7. 8* Efay 40.10. Ufay t#.t$. Pr©*»l$.*«* — — — t | jti ^J £j Kjngdome come. reafon fubfcriibes ^ that do not fetter us but free us : for by them nature gets the wings of Grace, j and tranfcends the earth : Reafon gets the eyes ] of faithyand afcends up to Heaven. He hath a yoke indeed,but it is eafie : a burthen, but it is light : his reward is withhim,and his worke be* fore him. He is eftablifhed in his Soveraignety, not by his fubj efts ele&ion of him } but by his election of his fubje&s : not as railing himfelfe tOfahighet Title, but as humbling himfelfe to a lower; calling : and as not receiving it, from a Predeceflbur who is before all: fo never leaving it to a Succeflbur, who is after all. This is the place where my foule fhall dwell, here will I pitch my Tabernacle : Qnly,0 Lord let me be taken into the number of thy fubje&s } and en- due me with the privileges of thy Kingdome : and I will freely and faithfully ferve thee for ever.Other Lords,befides thee 3 have heretofore juled us 5 but now we will remember thee only 5 and only thy Name* When we make this Petition to God,that his Kingdome may come «, wee fhould doe well to remember a Petition which God makes to us, Mj Sonnet give me thy Heart : For,unlefle we give God our hearts, whither can wee thinke this Kingdome fhould come? For, if it come to the eares,as oftentimes it makes offer at the hearing of Gods Word 5 it findes that? only a Thorow- fare which lies open on every fide 3 and no fit place to make a refidence in: and therefore commonly goes away as it earner and makes no flay there. And if it come to the eyes, as feme- wvaomeeome. *i i fometimes it offers at the fight of God workes : it findes them not able to fray long open, but muft have their windowes (hut in, and fo are apt to keepe it out ^ or if they ftand open,they are apt tq let in vanity y which this Kingdom© likes not , and therefore cannot abide to abide there neither,but vanifheth away. Andindeed, thefe are the Out-places • thisKingdomes loves to be within us, as Ghrift faith, The Kingdom of Cod k within yon ." and wee have no place within us, fit to maketheSeatofaKingdome, but only our heart* and this indeed hath no back-doore to let it out,as the eare hath j nor no percullis to keepe^it out,as the eye hath 5 but it hath a large entrance, and a boundlefle cir- cuit '■> and therefore moft fit to give this King* dome entertainment. And yet, as fit as it is, God will not have it, unlefle wee give it him $. and he will not have it (b neither j unlefle wee give it him all : for it is againfthjs Nature to have a Partner > and he cannot abide to heare of moities : either he muft have all, or he hath no- thing at all , to be a pieee for God, and a piece for the world , is to be all for the world : to con- clude God at all, is to exclude him from all. Wherefore, O my feule, mangle not thy heart in giving it to God, but give it him all : and thinke thy felfe happy that hee will take it all : for the more he poflefleth it, the freer he makes it 5 the more hee dwelleta in it, the fairer hee builds it 3 the more he raigneth in it, the richer hee adornes it. O my Lord God, that thou wouldft come and dwell in my heart as the 1 M 2 owner Luke i?,ti» ' i,.i'- ' >' 84 M invaowecome. i Revel 7.i*« pfaLi*i-6. ;Re*el.7.i7- ■Rev«l,&"» owner of it, and reigne in my heart as the King of it : I mould not then envie the Palaces of Princes, nor the Kingdomes of the earth: feeing I fhould have within my felfe a Palace and a Kingdome, not cnely to equally but farre to exceed them. But what kinde of Kings will this Kingdome make us ? Is it, as one faiths Rex eft qui metuit nihil? and indeed,there is not fuch a King to be found amongft all the Princes of the earth : for, how is it pomble they fhould be without fearer who have a fword hanging over their heads continually, but by a thread? yet fuch Kings (ball we be made by the comming of this King- dome- For whereof fhould wee be afraid? Of enemies ? but they Jh all be. all Jubdued under our feet* Of pouerty ? But meeft)all hunger and tbirft no more* Of nakednefle? But the Sunn? ft) all not burne us by day nor the Moone by »/gitf.Of forrow ? But all t tares ft) all be voiced away from our eyeu Of death ? but mors ultra non dominabitur. Yet all this will make us but negative Kings,and meere negation makes not happy : forhappineffcisa pofitive thing,and puts us in a reall polTeffion of all good things. And fuch happinefle too (hall wee have by the comming of this Kingdome : for wherein,can we think, cloth happinefle con- fift ? If in dainty fare ? we fhall eate and drinke with Chrifc, at his Fathers Table. If in fine clothes \ wee fhall all b« clothed in long white robes.If in curious Muficke ? we fhall heare the Quire of Angels continually ringing. If in light?" MuigebimvAjtcHlSol' If in knowledge ? we fhall i i know ^hj K^mgdome come. 85 know as we are knowne. If in dominion > our joy I Cor.6. 3. we fhall judge the Angells. If in joy ? our joy Iohn fr-'ii. (hall be full, and none fhall be abletotakeit Iohn l6 ' xZ ' from us. If in glorious fights ? we (hall fee the blefledface of God , which is the glory of all fights 3 the fight of all glory. O happy King- dome 5 O happy comming > O happy wee to whom it (hall come 5 that we can never be at- tentive enough in praying^never earned enough in longing,that this Kingdom e may come. But doth not this Petition feemeto cafe an eye upon the Jewes 5 feeing it is not the Kings., but the Kingdomes comming that is here prayed for?For,their King it was well enoughknowne, was come : knowne by the Wifemens quefti- on : Where is the King of the Jewes that was borne? Match, r. i . Knowne by the peoples acclamation : Ho/anna? BleJJedkthe King of ifrael^ that commethin the Iotm Name of the Lord.- Knowne by Tilates fuper- fcription .*. Iefus NazarenwRex lud and if of doing it paffively: how is that done in Heaven at all \ and if we can finde an anfwere for this 5 fhall we not perhaps free it from be- ing impoiiible^by making it,to be either Height or improvident ? for if we underftand its of do- ing his will 3 acTivery 5 what great matter is it, for Earth to compare with Heaven 5 feeing all im- piety began firfb in Heaven } And if of doing his Will paffively : what doe we then with this Pe- tition? but call for juftice to be* done in Earth upon our (elves? as it was done in Heaven 3 upon the Angels ? But, O my foule? confider? we fay not, Thy will be done inearth as it was, but as it is in Heaven: for, it is true 3 there was once an A- poftafie in Heaven? but it was but once ? They which exalted themfelves were caft downe,ne- ver to rife ? and the reft have continued in their uprightnelTe, never to fall ? for Chrift hath me- rited,as for us,to be purged from our finnes^ fb for them , to*be eftablifhed in their holinefle ? and what he is to us 3 in reftoring?he is to them in confirming. But fhall wee make God fb peremptory a Prince 3 as that his Will muft ftand for a Law ? Do we well to attribute that ftile to God, which wee would fcarce attribute to a juft Prince?, Sic Thy Will be done*, &e. ~~i- Sie volo, fejubeo-, flat pro ratione voluntas £ In- deed, where the Will may be feparated from R.eafon : this obje&ion may be reaibnable,but not with God : of whofe Will, it cannot be fb truely faid,that it is ruled by Reafon $ as that it is the very rule of tVeafon: nothing being other- wife reafonable, but as it is conformable to his Will : and therefore hee gave reafon to man, that hee might be capable to doe his Will : which becaufe he hath not given to Beafethey are not : all other things they can doe as well,if not better than men : They can make them Neds and Houfes, and are better builders: They can hoord up and provide afore-hand : and are better hufbands : They can prevent and circumvent 5 and are better politicians :They can extract the fpirits of vegetables 3 and are better Aichymifts : Onely doe the Will of God they cannot: and therefore how much a man applies faimfelfe to doc the Will of God 5 fo much may he be faid a reafonable Creature: but if once he leave to do thatjhe is prefently compared to the Beaftsthatperijh : and yet he is favoured in the comparifon too : for,all things confidered,man is certainly farre the more unreafonable : as appeares by Gods owne complaint : TheOxe knowts his owner ^ and the Ajfe his Mafters crihs but Ifrael hath not kftomne^ my people hath no nnderftanding. And though of the Will of God wee doe not alwaies know the reafon j yet wee alwaies know there is a reafon in it: unlefle, perhaps, wee (hall fpeake more properly, that not reafon is the rule of Gods Will j but either I N his 1 Efay 1.3. po Efay.l.tj ? Mai, 3. *;. 1 bj Witt be done, &c 9 his Will is Rule to it felfe , as hee faith $ I will have mercy on wlwmlwill have mercy : or at leaft, fbme fuperiour Faculty farre above the capa- city of our reafbn : or which it is faid } who hath knowne the mlmle of Gods or who hath beene his CounfeUour 2 We are not therefore to ftand upon termes with God 5 and to examine or cenfure his Will* by any rule of our reafbn : (which \£ Abraham had done 3 he had never been the Father of the faithful!) but to make an ab- solute fubmiffion 5 and humbly to fay : Thy Will he done in earthy as it is in Heaven, But how can we be fure at any time of doing the Will of God y feeing God feemes often- times variable, in his Will 3 and continues not alwaies in one mind ? For was it not Gods Will, that the Ifraelites fhould offer him facrifices ? yet he tells them a while after 5 %liey, are an oho- mination to him* Was it not Gods Will, that Balaam fhould goe to BalakJ yet when Balaam faddled his Afle,and went 5 God fent his Angel to flop his Affe in the way rand hindred his go- ing. Was it not Gods Will that Mofes fhould numberthe people } yet when Davidriumbied the people, God fmote him with a heavie pu- nifbment. And how then is it poffible to doe his Will, that.is fo variable, and fo often chan- geth? O my fbule, . take heed > for in none of thefe, nor ever in any, is there any ehangeable- neffe in God. at alH all the change is in our felves. For God indeed appointed facrifices to the fewes that were but ceremonies^, but he in- tended alfothe fubftance with them-when they there« Tby Will be done, &c. 9* therefore offered not the facrifices, that were fubftantiall> had notGodjuft caufe to refufe their facrifices, that were onely ceremonially God indeed commanded Balaamto go to Balafe but when Balaam went with intent to curfe If- rael^whom God intended he mould blefle,had not God juft caufe to hinder his journey } GoA indeed comanded Mofet to number the people j that notice might be taken of their great deli- verance 5 but when David numbred them to ground a confidence upon them , had not God ju ft caufe, though not to puniih his right num- bering, yet to punifh his wrong confidence ? For, to doe the Will of God, confifts not fb much in the aft,as in the end of doing it : other- Wife we mould be like Jehu '•> who did the Will of God indeed,in deftroying the houfe ofAhab: but hee had his owne ends in it, to eftablifh the Kingdome to himfelfe. Wee muft not there- fore thinke of doing God Will, as Politicians 5 mingling our owne ends with Gods Will 3 but wee muft doe it as Angels, fimply and pure- ly : wee muft doe it, onely that wee may doe it f, fo doe his Will, that we may doe the intent of his Will : and thus, if wee doe the Will of God, wee fhall find him alwaies one and the fame} and no variablenefTe in him at all, nor fhadow of change. Wee make a Petition here, that Gods Will may be done 5 but mould wee not have made a Petition '•> firft,that it might be knowne ? as Da- vid prayed 5 That thy Way may be hpovpne upon earth : for until! we know it-,how can we doe it > N a and! Pfalm *7' *• Co]. J. 9. OS : Pfal«l9»9; Pfaln^.icy. John 4.-14. 1 by WiUbe done, &c* and how doe wee now know it,(eeiflg it feemes to many to be jetjhb Judice : and fo great con- troverfie and division about it * as if the defen- ding of the Holy Ghoft in fiery and cloven tonguei 5 Md beene of purpofe to forefhewthe fiery divifton, that fhoiild after foftowinthe tongues of the Church. But foould we not con- ftder that ail Gods Law is fulfilled incur love^ and while in doubtful! eontroverfies wee con- tend wha this Will is* of this wee be fare 5 that his Willis not that wee fhould contend. And doe wee not find n true, that mmium Alter- eando Veritas amiffHur^ the very heat of difputa- tkJtt^atoout }udgements,as it were,to warp ? that though David {aid well % The Zeak of Gods Mdife had eaten him itp i yet we cannot fay well* thezeale of Gods caute hath eaten up our un- demanding. Batktitbegrante4, that wee are fatisfied, concerning the knowledge of his Will ^ feeing we have An Oracle for it, Gods W©rd is a Lan- thotne ro our feet, and a Light to our pathr yet what reafon have wee to pray? that it i»ay bedme in earthy as it is in Heaven § For, what doe wee know how it is done in Hea- ven > and fo we pray, wee know not for what. But doe wee not know, that there are none in. Heaven but Saints 8c Angels 5 who are all mint* frring fpiries : and beingipirks,inuft needs ferve Oodinfpirit 1 and C&rifl: fetcheth this argu- menthigher, that God himfelfe it a spirit, and they that worfifp hm^mnfi mrfiip him infpirit and truth If then wee. worfhip^ Godwin fpirit and truths Thj Will be done, &c* troths we doe his Witt in earth as it ism Heaven* It is not enough to believe Gods Will j as David faid, J have believed thy Commandements $ For, the dwell* believe and tremble* Nor to re- member bis W ill: as he al (6 faid, i&itt never for- get thy Precepts: For fuch was he,of whom God complaines ? What haft thou to doe to declare mine Ordinances^feeing thou hatejh to be reformed £ Nor to approve his Will, as David alfo faid, All thy Commandementi are trite-* andlkpoWj OGod, that thy Judgement sore right: for, this the Israelites did to Mvftf, when they received the Law : All that the Lord hath commanded me will doe, but yet did it notNor to love his Will^as he alfo faid:0 how I do love thy taw ! for,Feter was not without ' love to Ghrift, even then when hee denied him. All thefe are good fteps, but they goe not farre enough : they are but as tolooke our face in a Glaile, and fo be gone. There is no good to be done with God, without doing good : and therefore David after thefe, ufeth alwaies to adde : // is my meditation continually 5 and J have refi-aincdmy jeetfrom every evil/ way, that I might keepe thy Word : and if the nature of our earthen vef fells be luch,thatit will not keepe this water of 'ife untainted, and in the native purenefle 5 yet it (hall be accepted of God ^ if we goe for- ward, and can truely (ay with David? I have applied my heart to fulfill thy Statutes alwaies, even unto the end: and I defire to doe thy Will, OGod. Forifunfainedlyand ferioufly wee apply our hearts to fulfill his Lawes, and defire to doe his Will,and doe it to our power } this very apply- ___, N 3 ing -[■ n pfai.1j9.rfrf. Pfal. jo. jrf. Exoi.i^ 8 f Pfal. 1 10. *i i, P4 ■a Pet. 3. 13. Pfal.14.3.4. Efay 1. 13. Micah. 7* 1. Ram. 81 ar. 7% Will he dcne D &c. ing fhall be counted a fufilling ^thisdefire (hall be reckoned for a deed 5 and then 3 we fhall doe his Will in tdrth as it is in Heaven, But whether doe wee make this Petition, in behalfe of the Will of God 5 to have that enlar- ged 3 or in behalfe of the earthy to have that exalted ? for it feemes appliable to both fenfes. But alas, what enlargement would it be to the Will of God, which is now already done in Heaven, to have it alio to be done in earth } For what is it to adde earth to Heaven i but to adde, as it were, a drop to the Sea ? But it is a great exaltation to the earth \ to have the Will of God done in it 5 as it is in Heaven : feeing to have power to do the Will of God i s the largeft franchife that can be granted of God 5 and if it might be fully enjoyed, would make the earth an equall match with Heaven.But though it be now prayed for : yet it cannot be ex- pected, till the time come of which S*. Peter fpeakes : We expeB a new Heaven^anda new earthy rvhtrein dweUeth rightemfnejje : for then Heaven and earth (ball be even matches : and it will be a new world } and newes indeede } to have righteoumefle dwell here, where dwelleth no- thing now but cruelty and oppreflion. For alas, poore earth, Thou art condemned for man, to Thornes and Thirties} and in revenge thereof, thou bringeft forth men, full of Thirties and Thornes : that as thou fcratcheft and tearert: them, fo they fcratch and teare one another : and there will be no help for this, till the time come, that the Creature alfo fhall be delivered from Tbj Will be done, (s>c. 99 from the bondage of corruptiGn,into the glori- ous liberty of the Sonnesof God : and then will be the full accomplishment of thisPetitipn. By this Petition, we know that Gods Will is done in Heaven 5 and here wee pray, it may be done in earth .\but feeing the Petition is chiefly referred to the honour of God , why doe we net pray it may be done inhellalfb? feeing hell is a large and fpacious place : as it is faid, Tophet is made deepe and large. : forvby leaving this out, we leave out a fpacious circuit, where his Will may be done '-, and fo abridge him in the extent of his-command. But is it not that wee therefore pray not, his Will may be done in hell } becaufe indeed there are no doers there, but all (ufFerers , they are all there in bonds,and bound from action : and if wee mould under- ftand it of doing his Will paflively, byfurTe- ring patiently ^ that cannot be done there nei^ then feeing impatience is either one of their Torments : or one of their tormenters. Wee juftly therefore name not that place in our Prayer : becaufe there are no perfons in it that are capable of our Prayer. And yet God hath a Will that is done even there,enough fothis ho- nour 5 Voluntas beneplacitt .'Not that heis plea- fed with the damned : but that hce is pleafed with their damnation^. But wee meddle not with this -Will 5 and therefore meddle not with this place, where there is no other will done. Wee learne by this Petition, what it is wee \ mufl: doe,when we come to Heaven 3 and doth not this make men careleiTe,whether.ever they ■■>. come Efayjo.$j. Cant. i« i o. Cant.4.1 j. .. - ' ' ■ ■ 11 Thy Wtftbe donsj&c. come there,or no ? for feeing the Will of God is fo unpleafing a thing to doe here 3 how can they thinkeit will be any better : or be ere a whrt mended to doe it there? and therefore if there be nothing gotten, by going to Heaven 5 but doing of Gods Will: they thinke them- {elves better as they are 3 and would be glad to tarry here flill 3 where they may doe their owne wills. But O my foule 3 is not this to be ftarke dead in (in ? For,if there were anyfenfe of life 3 or any life of fen(e remaining in us 3 wee could not choofe but fee the beauty, and tafte the iweetnefle,and fmell the Odour,of doing Gods WilL Sweeter ■, faith David^ than the hony, or the hony combe. More heattfifldl^ faith Salomon^ than the rows ofJeweUs 3 or than chaines of Gold- More flagrant^ faithhealfo3 than an Orchard of Vom- granatt'-) or than Myrrhe and Aloes with alt the fiices. O thou eternal! Light, and Life of all things 3 fb enlighten the eyes, and quicken the fenfesofmyfbuleand body 3 that I may both fee the Beauty 3 and tafte the fweetneffe of do- ing thy Will : I fliall not then need any greater motives of longing to be in Heave^than that I may be as able,as willing 3 (who now am fcarfe williog,but altogether unable)to doe thy Will. But why doe we pray that Gods Will may be done in earth 3 which is done in earth already : and that by Creatures 3 which one would think, were never able to doe it ? He hath fet bounds to the Sea, which it muft not pafle, and the Sea, as raging as it is 5 and provoked by all the Rivers or the earth, that come running into it, T/rjf WiUbe done (stq. it, as it were for the nonce 5 to make it pafTe his bounds 5 yet keepes it (elfe precifely with- in the limits. Hee hath appointed the earth to ftand (till, and not to move } and the earth though but hanging in the aire, and nothing at all to hang upon ^ yet offers not fo much as once to ftirre. Hee hath charged the Trees, to bring forth fruit : and the Trees, though even killed with cold of Winter, and threa- tened with tempefts of the Spring 5 yet take heart to come forth "> and feeme to rejoyce, they can doe as they are bidden. The ve- ry Beafts, though never fo wilde and favage, yet obferve the properties of their kinder and none of them encroach upon the quali- ties of another. And why all this, but one- ly to doe the Will of God > And that, which may feeme snore ftrange 3 the Flowers come* out of the dirty earth , and yet how neate, and cleane ? Out of the unfavory earth % and yet how frefti and fragrant ? Out of the fowre earth} and yet how mellifluous and fweete's Out of the duflufh earth : and yet how Orient and Vermilian ? Out of the un- fhapen earth 5 and yet in what dainty fhapes ) in what curious formes } in what enammel- lings and Dyapers of beauty } as if the earth would (hew!, that for all her being curled } (hee had fomething yet of Para- dife left : and why all this, but only to doe the Will of God ? And why then fhould there be complaining, as though the Will O of Thj Will be done^ (sre. Icretn. and an holy Nation: this feemes to referre to the peoples anfwer to God 5 AM that the Lord hath jpoken vpee mil doe- And fo there is no contrariety betweene the Petitions '-> but the latter is a confe&ary to the former. But is it not rather , that wee overfhoote our (elves 5 and make it here a fute to be made bond-flaves ? for what is it but fla ve- ry, when wee can never have our wills, but muft live alwaies fubjecl: to the will of ano- O 2 ther? 99 Exod.19.^. 100 Tby Will be donej&c. ther ? efpecially, where there is fo great an antipathy, as betweene Gods Will and ours ? But O my foule, confider how wretched a thing thine owne will is ! how blefled a thing the Will of God is ! and be not here a Dog- matiftj but an Einpyricke rather •> harkennot tothyreafbn, which oftentimes is hutaPara- fite to thyfenfe? but looke upon experience, which rightly difcerned 5 will make thee al- waies to difcerne the right. Hath not mifery alwaies followed the doing of our owne will ? happinefle alwaies the doing of Gods Will ? Our fir fc Parents left Gods Will, to doe their owne will, in eating the forbidden fruit 5 and what fruit followed, but the utter undoing of themfelves, and all their followers ? Cain left Gods Will, to doe his owne will h in killing his brother , and what became of him ? but that hee became a Vagabond 5 lived like a Beaft? and came at la ft to be killed for a Beaft? Saul left Gods Will, to doe his owne will, in (paring Agog, and the fat of the fheepe} and what was the ifluej but the ut- ter deftruction of himfclfe, and allhisiflue? But looke now upon thofe who have gone the other way j and fee how they have pro- ved : Abraham left his owne will to doe Gods Will, in offering to facrifice his onely fonne j and was it not his making h and made him the Father of the faithfull ? Jofiph left his owne will to doe Gods Will 5 in not em- bracing the embraces of his Miftreile : and was Thy fVtll be done, &e+ was it not his making } and made all Egypt embrace him for their Matter ? Daniel hit his owne will to doe Gods Will j in bowing his knee to Godtigainft the decree of the King oiPerjia'*) and was it not his snaking, and made all Perfia bow their knees to him ? O wretch that I am ! I now fee how unhappy I am, that I have a will} yet cannot but thinke my felfe happy for having a will : For, if I had not a will, I could not love God} and having a will, I cannot love him as I fhould : for my will is divided, and cannot love him entire- ly: my will is corrupt, and cannot love him fincerely : my will is wavering, and cannot love him conftantly : for I am not Matter of my will, nor everfhall be, nor ever can be} unlefle thy Will, O God, come, and helpe m^e to mafrer it : That it is net the making of the Petition, that makes us to be bond- slaves} but it is our being bondflaves, that makes us make the Petition } as having no other way to recover our freedome, but onely the vertue of this Petition } Thy Will be done in Earthy as it is in Heaven. To doe the Will of God, as it is done in Heaven } is not onely to doe it fully for the matter } but with delight for the manner : and therefore David defcribmg a godly man, is not contented to fay onely } That he walked/not in the counfell of the ungodly : but hee addeth. And his delight is in the Law of the Lord* For without this delight, there is no doing it like O 3 the 101 ? we may confider, that the delight that is taken in God, and in the doing of his Will,doth infinitely ex^ ceede the delight of all other objects. Godli- nelTe is the perfecting of the foule 5 and feeing every thing delights rnoft in it's owne perfecti- on, it mult needs be, that the chiefe delight of the foule, is godlinefle. And therefore, where the minde ; is not fenfible of this delight, it fhewes plainly, that the foule is degenerated into a grofle corruption, and ftupidity. For if wee did but fee a glimpfe of this in the na- tive purenefle : it would plainly make ap-^ peare, all worldly luftres to be but fraines i all earthly pleafures to be very paines. O Lord God.letit be the pleafure of thy Will $ that I may take pleafure in doing thy Will? forun- lefle it be thy pleafure^ it can never be my will : For, though wee may be good followers, yet wee are no good beginners : and therefore, though it pleafe thee to fay, Turne unto mee? and J will turns unto you j as though wee fhould be- gin firffc^ yet wee are faine to returne it backe, and lay : Turne m^ O Lord, and we pall be turned'? for, wee, God knowes, are too unwealdy, to turne us of our fclves 5 It Muft be done by Jlrong hand) and none hath flrength enough to doe it'? but thou^ Gody who art the God of flrength* And if wee would ftrive as much with the Angels for holinefle 5 as wee doe with men, for place and dignity : .mit* r i v > *vm L Ti l W n I it — i ■■■ - , — IO{ dignity : we mould find God as ready to take our parts, as he was to take our nature} and by fuch a help of fuch a helper, we mould be able to make good our faying. Thy Will be done in earth as it k in Heaven, Wee may know what it is to doe Gods Will in earth, as it is in Heaven : by that wh^ch Saint John tells of the foure and twenty Elders, That they caji downs their crownes before the Throne of Gody faying } Thou art worthy* God, to receive Glory \and Honour. ,andPower : for fo we mud: doe by our wills, which are indeed our Crownes 5 caft them downe, and reftgne them up to God | but caft them downe, not caft them away > re- figne them, but yet retaine them : for with- out wills of our owne, we can never doe Gods Will : unwilling fervice is never acceptable : as Saint Paul faith. If I doe it willingly, I have and make it our owne will 5 wee (hall then doe with our wills, as the Elders did with their Crownes,. and then wee fhall doe Gods Will, as it is done in Heaven. It is a hard matter oftentimes for flefh. and blood, to fay this Petition : For, could our firft Parents well fay it, when they were caft out of Paradife? Nay, did the ApoftTes (who were fomething more than flefh and blood) well lay it, when Chrift told them of Revel 4- io« 1 Cor. 9' IT* io 4- lohuxtf. 17. Thy Will be done,&c. of his departure from them ? yet fee the weak- nefle of judgements 5 the darkenefle or our understandings : This carting out of Para- dife, was through Gods grace, and occafion of attaining to a farre better Paradife : For, if they had tarried there fall, the Sonne of /God had never come into the world : this departing ofChrift from them, was a meanes of his comming neerer to them : for if hee had not departed, the holy Ghoft had not come. And thus the two greateft leeming erodes that poffible could be, proved the two greateil: re- all blelTmgs that could be pofiible. And what account then can be made of thefe petty crof- fes, or of thefe petty bleilings, which happen daily to us in this world ? Surely in prosperi- ties, wee may well moderate our felves with this feare 5 that they doe but prepare a way for us to greater croffes} and in adverfrtie , wee may well comfort our felves with this hope 5 that they doe but prepare a way for us,to grea- ter blellings. Let us therefore endeavour al- waiesand doe our heft, that the bell: may hap- pen o but let us alwaies thinke that beft what- fbever happens : fowee fhall neither clip the wings of hope, for the future 5 and wee (hall give patience a firme ground to ftand upon for the prefent 5 and let us remember 3 that as it hathbeene faidof old : Tewjjemus nifi Teriijje- mu* : fo it hath beene obferved of old, ToUuniur in ahum, tit lap fit gravforernani : that if wee gi ve experience leave to lpeake the, truth : Shee will Tby Will be done,, &C. I io^ will tell us,There is not a weaker threatner^nor a ftronger flatterer than Fortune is \ and there- fore we can never have any juft caufe to hinder u s from faying 5 thy Will be dom in earthy as it is in Heaven* It is a fearefull thing to make this a Petition to God 5 if we doe not withall 3 make it a rule to our felvesjthat all the ac°cionsofourlife,may be fquared by it. And therefore, O my fbule • if matter of profit be offered to thee} lay it to this Rule 5 whether it be according to the Will of God, or no : for if it be not, what great advan- tage foerer it make fhew of,account it but lofle. If matter of honour be offered unto thee => lay it to this Rule, whether it be according to the Will of God, or no : for if it be not, what great ad- vancement fbever it pretend 5 account it but (ha me. Ifmatter ofpleafure beoffred unto thee, lay it to this Rule *> whether it be according to the Will of God or no : for if it be not 5 what pleafing fuggeftion foever it hath 5 account it butmifery. It was conceived by Ahabh that it would be for his profit,to buy Nabotks Vinyard} but when he would not lay it to this Rule , hee paid for his purchafe,with his blood to Dogs. It was pretended to rharaoh 5 that it would be for his honor,to pui fue the Ifraelites '-, but when he would not lay it to this Rule , he perifhed him- fclfe,and all his hofr,in the red Sea. It was fug- gefted to Salomon, that it would be for his plea- fure, to entertaine the love of frrange women $ but when he would not lay it to this Rule : God P laid lo 6 1 bj If ill be done, &c 9 laid it to his charge 3 both railing up adverfaries againft himfelfe, and renting the Kingdome from his fon to his fervant. We mull: fir ft there- fore endeavour to make it a Rule to our felves % and then wee may fafely make it a Petition to God h otherwife,if wee fay to God., thy wJlbe done^ and intend not to doe it j wee thai! but turne the Petition from afrive into paffive : Gods Will into his anger ^ and drawitdowne to be done upon us in earthy as it was done in Heaven upon the Angells. Many can (ay this Petition devoutly enough, fo long as they underftand it not h but when they are told how Chri ft faid it, Not my will^ but thy Will'? and thereby come to know, that to pray for doing of Gods Will, is to pray againft doing their owne wills s againft their unlawfull lufts$ againft their covetous defires ^ againft their ambitious defignes ►> againft their malici- ous prac~tices,and fuch like ? then it ftrikes cold to their hearts^their tongues cleave to the roofe of their mouthes $ and they could wi(h the Pe- tition might never be made. But he that under- ftands it, and yet ftands to it -, he that fpeakes it more from his heart than with his tongue ^ hee that is refolv'd to fay it,becaufe he faith,as he is refolv'd } this man makes it a prayer for him- felfe 5 and a Hallelujah to God $ and (hall reape the fruit of both in the due time : to the other, it proves but as the facrifice of fooles •> and if it make a noife, it is but as the tinckling of a Cknballj aMuiicke, at which God flops his Eares, *Ihy Will be done, &c* Eares, orely the Divell makes himfelfe merry. But doe wee not by faying this Petition 5 feeme to forget both God,and our felves? For, is not God mod juft ? are wee not moft.fiir full ? and what can be the Will of a juft God to heynous finners,but wrath and indignation ? and will we pray that the Violls of Gods wrath may be powred downe upon us } It is true 3 we come afterwards, and fay ^ Forgive us our tref- paffesi if this had beene faid firfh and we had firft obtained a pardon of our finnes we might then with fome confidence have faid , thy Will be done i bu t while ft wee are in, our finnes 5 and not fo much as a pardon afked i to come now with this Petition, and to put our felves boldly upon Gods Juftice 5 what can it feeme to argue, but great precipitation and inconfiderate rafh- nefle> But is it not, that this Petition is alfo one of our Hallelujahs to God 5 and a Petition made by way of Hallelujah,feemes of all other the moil: efTe&uall ? although what need wee goe fo high, feeing wee have familiar reafbn enough befide ? For, what danger can there be, in faying. Thy Will he done'-> having faid before. Our Father which art in Heaven $ For wee come not now as flrangers to a Judge > but as children to a Father s and that which is more, to a mercifull Father 5 and that which is mofl of all, to a mofc mercifull Father '-> and which is more than that moft,to a mercifull Fa- ther, who is Father of all mercy, and cf mer- cy to all : and yet this is not all : for may we P 2 not JO log Wifd.u.i*. .IanM-iS. '/ bj Will be done, &c. notobferve, that wee pray indeed, that Gods Will may be done in earth } but how ? as it is in Heaven. And how is it done in Heaven, but in bounty and in mercy ? For, even the heavens,and even the Angells themfelves,have need of Gods mercy 5 as it is faid, His mercy is over all his workes. And upon this Foundation of Gods mercy, wee may build our aflurance, that Gods Will is not then done, when his crea- tures are undone h but that, as it was his plea- fure at firft to make us '■> fo it is his pleafure frill to preferve us: and as from his everlafting Will, we all have our life, fo by his Will, wee mould all have everlafting life. When as yet we were not ^ his Will was, we mould be : Now that we are, his Will is wee fhould be holy. And if any man finne,his Will is-, he fhould repent '■> and if any man repent,his Will is, he mould be faved. Let this Will, O Lord, be as thy la ft Will* which yet can come but as a ftreame from the Fountaine of thy firft Will : For,as it was meer- ly thy Will, that at firft made thee to make u$i fo it is meerely thy Will, that muft make us to be holy \ that muft make us to repent,that muft make us to be laved. Thefe wills in God, are as the chaine of his mercy- where c^e very linke is faftened to one another ? and all of them flrmely faftened upon us, uniefte by the violence of our (ins, and the finfulnefle of our wills, wee doe wilfully breake them. O God, fo frame our wills, that they may be fit linked to be faftened to thi^ chaine of thy Will 3 that as Thj Will be done, &c. iop as one linke drawne on, drawes on another: fb our fpirits, being guided by thy grace* may be guides to our flefh 3 and that our flefh, as living by thee,may live to thee 5 knowing,that though the way of thy Will may be trouble- fome in the going 3 yet the journey mall be comfortable in the ending 5 and though it be the fecret of thy Will, that in doing it we (hall meete with many erodes ^ yet it is the purpofe of thy Will, that by doing it, we (hall purchafe many joyes '■> and therefore can have no caufe to 'make us afraid to fay 3 Thy Will fa done in earth? as it is m Heaven. But is it not too great a boldneffe in this Pe- tition s that where all the other make (uite for great, yet poffible things 3 this onely makes a fuite which is im poffible ? for how can earth bring forth as good fruit as Heaven ? how can men performe as perfect duties as the AngehV Indeed not in equality, but in (imiiitude : Not to doe as well as they 3 but to doe our bed, as well as they : Not that our veiTells can be as bright as theirs, but be as cleaner and not hold as much, but be as full. And even this cleane- nelle 3 and even this fulneiTe not of our feives : For *hat cleannefle can there be in dirt ? or what fulnede in yefiells that are full of holes? and fuch we are all of us, not onely ex hnwojout exUmn^ and Vleni rimarum quenching the Spi- rit as fad as it is kindled 3 all our cleannefle is in him 3 to whom we (ay, Purge me with Hyfap^and I frail be ckme 3 all o-ur hilnefte from him 3 of P 3 whom. no Matth- ?-4§. Thy IV ill be done &c. whom it is (aid 5 Of his fulnejfe wee have all re- ceived. Hee onely that hath fet us the tafke, can give us the power 5 and by him we may attaine to that of Saint Vaul 5 / can doe all things in him that comforteth mee: for by the com- fort of this Comforter, it may be poffibleto make the Petition poffible 3 Thy will he d&ne in earth^as it is in Heaven. But if it be onely in fimilitude h why doe we pray onely to be like the Angells : and pray not rather,to be like God himfelfe ? as Chrift would have us : Eeyee holy asyour heavenly Father is holy : Beyeeperfe£?~a$ he isperfett : for now we make a prayer that comes fhort of Chrifts Precept, Is it not that the perfe&eft patternes that can be, are in both places propounded to us ? and therefore here, where it is matter of obedience 9 the Angells are our patternes D of whom David faith, Praife the Lord all yee his Angells 5 that doe his Commandement, in obeying the voyce of his Word: but this patterne God cannot be, feeing obedience cannot be, where there is no fuperi- our : but where it is matter of holinefle or per- fection D there God mufc be our patterne 5 and therefore wee juftly forbeare to fpeake of An- gels 3 where we have a patterne to fpeafe£ of in God himfelfe. O Lord God, if I cannot be like thee in holinede =, yet let me be like the Angels in obedience : and if I can attaine to neither, let me at lead afpire to both 5 and what I want in power-, and performance 5 make mee to fup- ply with vowes and prayer. The Tbj Witt be done, &c. m The time was, when Angells might have en- vied man for his happinefle : but now man hath jufc caufe, (if any caufe can be juft) to envie Angells for their happinefle : for what happinefle can be greater,than to be made pat- ternes of holinefle j and that by God, to the Image of God ? by the Sonne of God, to the Sonnes of God ? But, O blefled Spirits^ wee envie you not, but admire you rather : For, why mould wee envie you for continuing ho- ly '■> who pitty us for not continuing ? and not onely pitty us, but doe your beft to relieve us ? Andhowcanweechoofe, but admire you for patternes} who fo farre exceed the proporti- on of patternes? Patternes are but examples, but you are alfo aiiiftants : Patternes doe but lie before us, but you pitch your Tents round about us : Patternes doe but light us to the likenetTe, but you delight, to have us be like you : And how then can wee envie you for being our betters : who envie not us, to be- come your equails } O blefled Spirits, wee en- vie you not, but admire you rather ' and wil- lingly, not onely accept you for our patternes * but under Chrifc, acknowledge you for our Guardians. And here now (t ernes a fit place to (it downe and wonder, at the unfpeakeable love and bounty of God ex prelYed towards us in thele three Petitions : For by the firft wee are af- lured of eternity : by the fecond, of a King- dome : by the third, to be like the Angells : or, HZ Mai- 3. 1 4- 61. i> Thy IV ill be don^&c. or, if wee like it better to fay $ By the flrf i, we are informed what wee fhall be, as Angells. By the fecond, what wee (hall have 5 A King- dome. By the third, what wee (hall doe 5 The Will of God. Thefe are blefiings worthy to come from a heavenly Father 5 thefe are re- wards which worthil)%become a bountifull Matter. And now let i%e Swme (flefh and blood) goc murmure agaiftft God, that he is a hard Father 5 and a bad Mater : and that there is no profit in ferving him 5 becaufe hee gives them not the mire of the World to wallow in } as though hee had no other way to exprefle his favours, but by clods of earth : But doe thou, O my foule, meditate upon thefe Petitions:, and in them, upon thefe blefiings 5 and in thefe, upon the infinite love and bounty of God : and thinke how happy thou art to have fuch a Father '? how much thou art bound to lovefuch a Mafler: and thinke not much to love him with thy whole heart : feeing he hath blefiings to beftow upon thee which cannot enter into thy heart : thinke not much to fubmit thy felfe wholly to his Will 5 fee- ing his Will is, to give thee beauty for afhes : theOyle of gladneffe for mourning} that we fhall ever finde it a moft happy thing for us to fay 5 Thy Will be done in Earth-, as it is m Heaven. It is proper to this Petition 5 that where the other feme to waite at Gods Throne 5 this onely waites at his footfcoole : and where the other, (jfte us this day, (pd other, fing onely the high note. Glory be toGod on high : this feemes to adde a Bale 5 faying. In Earth as it is in Heaven. And it may juftly be called the Petition of obedience? feeing all the other have their ends in enjoying 5 this onely hath no end, but in obeying. Next to thele, as I may fay, of the higher Houfe 5 come in the commons ; and firft,takes place a generality, as it were a corporation : for when it Is (aid h Give us this day our daily bread: is it not plainely the Prayer of all living crea- tures > whether living the life reafonable : or the life (enfitive? or even the life onely vege- tative? For of unreafonable creatures,it is (aid , the Lyons feekg their me ate at G od y and the young Ravens call upon him^ and heefeedeth them- And of vegetables, it is manifeft, that though the Come give bread to us 3 yet God gives bread to the Corne, by his dewes from Heaven. And even the Angells, though they have no bodies, yet they have their bread too 5 of which it is faid. Ate did eat e the bread of Angells ■> and of all together,it is faid 3 All things looke up to thee^ and thou givefi them meate in duefeafbn > thou openeji thy handy andfillefi with thy blejjing every living creature. But as thefe feverall kinds of creatures may be conceived to have their feverall waies in making ufe of this Petition : fo man, as the fummary of them all,partakes with all of them in all the waies of ufing it. He partakes in ufing it,withthe vegetables,by indigence of Nature : 0, Hee "3 Pfal. 1*4. II. Pfal.147.*. Pfal.*f.f. Hof. 1. »*. Pfal.78.1f. Pfal.X4J. IS* ( \ H4. ^rtK #* this d^&c. Hee partakes in uiing it, with the Beafts y by appetite of fhslfe : Hee partakes in uling it, wida th© Angells 3 by acknowledgement of the Avkthour, and ihankefgiving for their prelerva- tions as may fee thought included in their Al- lelujah. In the two former, it is the prayer of nature : In the latter, of grace ? which there- fore ought chjefely to beinfended^leftfteking oaely t^ feed our bodies, God fend leannefle intP.ou^fo^^ This Petition of a/king bread, is placed here in the mid ft of thefe Petitions * not as fome car-? nail mm wo4l4thinke 3 to ferve as a bake in the midfl; of* journey 5 nor yet as fome worldly man, would $iin,ke r teft if wee (houkj fpeake of ®m trefpaflgs fef& wee might taply be denied i% •-, bu& tbtecejore it is plaeed here bet^eeene Saints and finners,to (hew, that temporal! blef^ fings are diftributed indifferently to them bo Ad and shat they lie as the commoasof Gods generall goodnefle 3 not as the feveraHs of his fpecjaj! favour. Or may if not giveustoobr ferve*,that it ffonds below the Petition of Saints to (hew tfeafc tempPfall bleffings are below their con&lerajUon v and that wkh them, the doing of Gods Will J5 before the providing for their owne neceffities: but} kftaads above/ the Petij-icn .of fiijnersj. to fhew, th#t:t3ei3frporall be- nefit^ a#e ri*e : bighelji of i&m rr thoughts ,5. and that they- % them before even, their very fal- vation. Qod- majde the : wo^ld without fmfe: and he could could nourifh man without food : but as his pleafure was, to make man of the duft of the earth : fo his pleafure is, to feed man with the fruit of the earth 5 that (he which was the mo- ther,might alfo be the nource : and that feeing from whence we are come 3 and feeling to what we are come 5 we might have within our felves continuall remembrancers, to put us in minde of what wee have need to have, and of whom we have need to afke. Thou,0 God,haft given this life to man, for a time of rria-lU and thou haft placed man in this life in ftateof frailty 5 that leaving him irtdi* ftrefle, thou maift fee what fuccouf hee will feeke} and left it fbould be no faMlk in him 5 to forget thee, if he had no u«fe of tfie^e y thou haft laid a neceffity upon him to make Mmtemem- ber thee. Thou haft enough,0 Lord,tb give to every one enough} and thy skill ferves thee, to ferve all alike t> but thy pkafare is, to weigh thy girts unto us in uneven fkales 5 for the re- vealing andtriall of fomesrepining,and others ingratitude ^ and for the trial! and exercife of fomes patience, and others charity. This prayer for breads feemeS to fee a Peti- tion preferred by the ftomacke} or at lea ft , for the ftomacke. For, all other parts of the body, havens 1 may lay, their certaine revenues, and have all of them proviiion brought in continu- ally 5 only the ftomacke is a day-labourer 5 and hath nothing to live on, but what it can get la- broad, from day today : and if it mifle but aj a 2 day 9 | 115 » mmm 1x6 Gen»»B.»o. ■ «■ ■ i inn ■ '■ ^ 1 (jiyeui ibis daj 9 &c. day^the whole body fares the worfe for it, God knowes how long after. And is not this now, a glafle of our mortality } feeing our ftocke of life lies all in the hands of the ftomacke : and yet the ftomacke hath nothing but what it gets with the hands ? Or is it not a glafle rather for our pride ? feeing all the ftrength and beauty of our bodies, (of which we are fo proud) have yet no other maintenance, than what they re- ceive from this one poore day-labourer, the ftomacke? but moft of all 5 is it not a glafle of Gods bounty •? for if we have as good a fto- macke to make the Petition,as the Petition is of purpofe made for the ftomacke : wee may live as happily by this daily almes, as others doe with their full barnes : feeing God gives plen- tifully to all that afke*,. not onely beyond their afking, but oftentimes beyond their defiring : efpecially when they afke as the ftomack doth here, not for wantonnefle, but for want. But is it not a Petition of IdleneiTe '>> to thinke to have that of God by prayer, which muft be had by our owne policies, and labours ? For, who ever reaped, that did not fow ? who ever gathered fruit that did not plant ? and what bread fhould Jacob have had D if he had not be- ftird him, with his father in Law, Laban ? It rs true indeed,jtac0£ tooke care for his livings but he had made his way to God by prayer, when he made his prayer to God upon the way j and vowed his vow 5 If God will give me bread to eat a, and ray went to put on 5 - thenftmU the Lord be my God: .„ . , . 1 * » ■ - ■ . (jhe. w this day, &c. God: for otherwife hee might have laid his flicks in his Ewes troughes long enough } be- fore his flockes fhould ever have had fuch ftrange inereafe. For, when God gives us our bread, it comes eafily to us, becaufe our la- bours are fucceflefull •> and leave us frefti to the enjoying* but when we think to have it only by our labour j it tires out our fpirits, we make our (elves but Silke-wormeSj and fpin our felves to death. When we have bread of Gods giving $ there comes a blefling with it: It is not onely Nofter-, but Nobis 5 not onely ours, but for our good h but when wee have it, by facrificing to our nets h God bio wes upon it 5 wee plant the Vineyard,and another eats the Grapes. When God gives us our bread, it turnes to good nou- rifhment, and is a ftaffe of life unto us 5 but when it is gotten,as Gthezi got gifts ofNaaman 3 It breeds ill blood, and turnes to'a leprofie. There are fome that poflefle their daily bread, and yet enjoy it not 5 of luch Salomon fpeakes 51 God gives them riches andhonours y but give them no power to eate thereof'? and luch a one was Nabal. There are fome that enjoy their dai- ly bread,and yet poflefle it not 3 and Inch were the Apoftles '-> as having all things,andyet pof- fefling nothing. There are fome that poflefle it, and enjoy it both : of whom Salomon alfb faith 5 There is nothing better for a man^ than to eate and drinkg } and let hisfonle enjoy good in his labour? and fuch a one was Abraham: and there are fome that neither poflefle it, nor enjoy it, Q. 3 and 11 7 Hab. i.i*. EcckC 6. %* w+tm—mmmmmmmmmmmmt* ■■ . ' y ■ ", ■ ' . 'T " ll8 fqvve us this day, &c. and fuch are fuch as Lazarus. Yet are thefe men, as miferable as they feeme 5 in better cafe than thofe that pofleffe it,and enjoy it not 5 for thefe haveatleaft, the comfort of Hope 5 but thofe may have the Hope^ but mall never have the comfort of Abrahams bofbme. But why fhould we ufe this word of Giving ? for if it be our due , why fhould we not afke it, by the word of Paying ? and is it not our due, when we have deferved it ? and have wee not deferved it by the great fervices we have done toGodin the former Petitions? O myfbule, all this is but proud flefh} there is no founds nefie at all in it } For all which thou haft done 5 The hallowing his Name : The advancing bis King' dome : the doing his WiR'-i All is but the tribute due unto him : and is a Prince indebted to his fubject for paying him his Tribute ? And fuch is our cafe with Gods all we can doe is but to pay him his Tribute : wee cannot deferve fo much as a bit of bread, either wee muft have it of hisfree gift, or notat all. Wherefore, O my foule, make much of this word Giving , and give it not over in any wife 5 but account it the greateft ftrength of thy Title 5 the beft Title of thy Tenure, for if thou looke for any thing at Gods hands, unlefle by his free gift, thoumif* takeft thy cafe cleanej and maift ftand without dores, amongft the foolifh Virgins. For are there not many that fpend the day in careful- nefle, and the night in watehfulnefle, and yet thrive not ? many that tire their bones with la- bour. 00te us this day, &c. U9 hour, and their brairds with contriving,and yet profper not? Many, that doe nothing elfe, but adde and multiply, and yet increafe not ? and all beeaufe they feeke to have that by purchafe which muft be had by gift , and ftrive, as it were, to extort that from God by violence 5 which is not to be obtained but by prayer.. When yee want it, afkc God for it h arid he will give it, when yee have it, thanke God for by and he will blefTe it $ fuch is the kindneiTe of his love, and the firankneiFe of his bounty y that if we afke him, hee counts it a defert y and if wee thanke him,he takes it for a recorapence. This is oneway, and a perfect one, for get- ting of bieadjby praying for in yet Sdomontt^ leth us of another, a more a&ive way 5 which; yet hath its force from this: daft- thy btfeodypm the water f;, and after many dates thouftaltfindeit* For, indeed, as poore men ffcand- begging at rich mens gates 5. fo> rich men ftand begging at Gods gate : and the next way to receive it^is to» give it , and if they will have their need helped} and their hunger filled : they muft helpe the needy, and fill the hungry. In this Petition, there is nothing to be feene, but bread to be put in our mouthes$ yet here is a bridle to put in our mouthes withall : for, what we ought not to pray for 3 we ought not c© defire^, but we are taught to pray onely for ne* ceflities : and therefore to reftraine our felves from defiring (uperfluitie9. The worldly man. would know, why afking riches he continueth poore } Ecc'c-il. i* 110 Cjfoe us this day, &c. poore ? and why afking honours,he eontinueth bale ? Know, O foole ? that with afking thou fpeedeft not, becaufe with faith thou afkefl: not 5 for faith afketh not for fuperfluities, but for neceffities ^ not wherewith to fatisfie the" flefh 3 which having never fo much 5 hath never enough '-> but wherewith to content the minde $ which, the greater it is, with the lefle it is contented. Many doubts may be raifed by gracelefle fancies about this Petition} fome may thinke it an abfblute difcharge from Faffing 5 and that we may gather from hence? that wee need not to faft at all ;. For fafting is an abftinence from meate one whole day at lea ft: and here wee afke bread for every day , and we fhould never be appointed to afke it, if we were not allowed to eate it : Some may conceive, that it is a fit prayer to be faid in the morning when we rife 5 but not at night when we goe to bed , for,what (hould wee doe praying for bread for the day, when the day is fpent ? and when we have eaten as much already as wee meane to doe ? Some may reckon it a prayer necefiary for poore men 5 but fuperfluous tor rich : for, what fhould they doe praying for bread for the day 5 who have bread before hand for many yeeres ? Some may fuppofe the Petition is but in jefbfor why fhould they afke fo courfe a thing as bread, who have fo much provifion of more curious and dainty fare ? But all thefe,for all their pro- vifion, feeme not provided of underftanding, ~ to - nrr ~i ■ (ffl>6ustbisday &6. to kaow what this Petition meanes. For by fay- ing. Give us this day our daily bread's they pray as well for others,as for themfelves} and even for themfelves they have caufe enough to fay it} and to fay it at all times, and in all eftates. For, is there not a bleffing to be afked before the eating, as well as a gift before the having ? Is there not a bleffing to be afked after the ha- ving, as well as a gift before the eating ? Is it enough to have bread in our barnes,if we have not meanes to bring it to our mouthes ? Is it enough to have bread in our mouthes, if wee have not power to digeft it in our bodies?KnoW therefore,0 thou, whofe barnes are full > thou haft as much need to fay this Petition, as the pooreft man that hath not a graitie. For, there are fb many things belonging to Gods giving us our bread,that the only pofleffing it, is the leaft matter of a hundred, and unleffe Gods bleffing be had withal], is fcarfe worth the having. For indeed, bread, and all other externall things are of themfelves, but lumpes and pieces of the firft Chaos ^ that unlefle there proceed fome words out of the mouth of God upon tkem? there is neither light nor life } neither ftrength nor comfort, either from them to us,or in them for us- For, what was the great Lord the bet- ter, that there was plenty of bread in Samaria-^ when he was troden to death before hee came at it ? What were the Israelites the better for having of Quailes 5 when they went in at their mouthes, and came out of their noftrills ) .R. what 121 2King*7< '■ "■ 1. 1 ' ■ ■! IU DeuMi. 14. Efay.ai.i*. Giye ut this c/ay &c. what was the rich man the better for having more than his barnes could hold } when a voice came fuddenly : Stulte^ hac noBe repetent anir mam tuam ? For if the blefling of God be not in company} either, wee (hall not have bread } or having it,we f Tiall not be able to ufe it ^ or ufing it,we (hall not be frrengthened by it 5 or ftreng- thened,wee (hall not continue '■> or continuing, we (hall not be fatisfied 5 or fatisfied, wee (hall not be contented. For all thefe degrees, and many more than thefe,are all contained in Gods giving us our bread. God gives us our bread, when he gives the earth ftrength to bring forth bread : God gives us our bread, when he fends feafonable weather,to gather in our bread :God gives us our bread,when he grants us peace and quiet to eat our bread 5 God gives us our bread, when hee gives us health and ftrength to earae our bread 5 and if wee could reckon up all the waies of Gods giving us our bread 5 wee mould find them to be more than the very graines of Come of the bread weeeate. Which if men would well confider^ they would rather be humbled with (enfe of their juft defects v than be puffed u p with conceit of their vaine exce(Te. It is a cheerefull thing to thinke of day ^ for then the Eyes fee, the Feet walke, the fco- macke feeds 5 and every part hath fomething to doe,or may doe (bmething to delightit. But what faith the watch-man o£Bumah? The mor- ning commeth) and alfo the nighty as fear e full to thinke of as the day was cheerefull : and therefore as (jiloe us this day &e< as wee open our eyes to entertaine the day 5 (b (hutting our eyes,is entertainment for the night. And why then doe wee not as well pray for fleepe for the night, as for bread for the day ? Why take we not as much care for our eyes, as for our ftomackes ? Is it not, becaufe this fol- lowes neceflarily upon that ?• For, when God in the day gives us our daily bread 5 hee gives us in the night our naturall reft : but when men have bread in the day not given them of God ^ there when night comes, they are kept waking with cares , and the unquietnefle of their minds lets not their bodies take reft. Or is it not a worfe matter } that when God gives us our daily bread, hee gives us withall the light of his countenance ; but where there is bread, not given of God , there men may re- vell it out,and runne riot for a time 5 but when the night comes, they are left without light , and their portion is to be caft into utter darke- nefle. Or is it, that as bread feeds us in the day, fo fleepe feeds us in the night : and then if fleepe be bread for the night, in praying for bread for the day, we pray as well for fleepe for the night 5 For, the evening and the mor- ning make but one day. But what is this day, for which wee afke bread ? Is it the naturall day of foure and twen- ty houres , or is it the day of our naturall life } For, if it be that day, a little bread will ferve , but if it be this day, it requires good ftore. But be not deceived, lefle bread may ferve for R. 2 this "3 Pfal. Eeclef- »7.». 1 I*. ! M- I King- 1 9. 8. (jfae us this daj ? &c. this than for that : for in that day wee are Hire of fomanyhoures, hut in this day we are not fare of one minute of an houre But why doe wee afke bread but for a day ? would it not be leffe trouble to God, and more providence for our felves to aske it for a longer time ? Indeed, if it could be had : but there is no having of it for more than a day : our barnes may have it for a longer time, but our bodies cannot : for, as it is out of the very neceflity of nature, that wee afke for bread 5 fo it is, to the full extent of Nature, that we afke it for a day. For, let us eate never fo much 3 let us fill our bellies never fo full to day £ yet it will ferve but for a day 5 to morrow we (hall need it againe as much as we did before,unlefle we mould thinke of praying for miracles 5 and to doe as Elias did, goe forty daies together in the ftrength of one meales meate j which wee have fmall reafon to thinke of, feeing Chrift denied miracle to Jamer and John b as well as he loved them : and though they afked him for it in his owne be- halfe. And may it not be another fenfe of the word. To day h that though it be exprefled only in this Petition 5 yet it is to be underftood alfo in the Petitions following ? For the three former are common to us with the Saints in Heaven : but the three latter are proper on- ly to us 5 and no way communicable to any of them : the three former are without li- mitation of time 3 but the fe three latter are bounded with time : they muft be obtained either - — - I - - * — - ■ — ■ — ■ — ^ ■ " ■ ■ ■ ■ 1 M . ■■ I (jive us this day, #*&. either now or never 5 in this life, or not here- after : they prepare us indeed for another life t> but when another life is once corner both the prayers,and the things prayed for,fhal all ceafe: for after the day of this life, there (hall be no more eating of bread, againft the Millenaries : No more forgiving of trefpafles, againft the Origenifts : No more deliverance ftom evill, againft the Purgatorians. David prayed God to teach him to number hisdaies, as though they were fo many, that hee could not number them without a teacher 5 yet they made all but threefcore and tenne yeeres 5 which a meane Arithmetician would eafily caft up : Wee have here but- a day to reckon 5 and yet we (hall never reckon it aright; unlefle God teach us., though wee cannot pro- perly fay to number it 3 yet to meafure it 5 which is all one: for wee (hall have as much benefit, by meafuring our day 5 as David found by numbring his daies^ and wee fhall find it as hard a matter to meafure our day truely > as David did to number his daies rightly : and as it is difficult to meafure it true 5 fo it is dange- rous to meafure it falfe : for if we take the mea- fure too long, it may prolong our repentance 5 and make us furprifed, with Stulte hacnoBc: and if we take it too (hort, it may fhorten our providence, and makeusalaughing-ftocketo the Ant : we muft therefore have a compositi- on made ofthefe two} of providence and Rer pentance: and this will be the beft Elixir, to R. 3 keepe ui Pfa!.?9,ii, i%6 Cjfae us this day, &G+ kcepe our life alive^and thetrueft rule to mea- fure our day s but this we (hall never be able to doe 5 unlefle wee pray as David did , that God will teach us to meafure our day. We may know our daies, to be very mifera- ble •-, feeing we are beholding to bread that we live a day : and we may know our building, to be very unftable } feeing it hath no foundation but is faine to ftand upon props : for what are food and raiment, but the props of our life ? And will any man that is wife, in feeking to up- hold his ruinous houfe} choofe father to ufe fine props that be weake, than courfe ones that be ftrong ? Dainty fare,and coftly apparell, are indeed the finer props h but courfe fare, and plaine clothes are the ftronger : are wee (o un- wife, to keepe fo much adoe for getting the finer '-> and are not contented when wee have the ftronger? Is it not ftoange, that having but a day to live v we mould make fuch provifion for many yeeres : and yet are not fure to live out this fhort day neither? Ere it be long, there will come a long day > for which all the provifion wee can make, will be little enough. Are we Co unwife, to make fo much provifion for this fhort day } and for that long day to make fo little ? For, indeed, to have bread againft that day, will be worth the having 5 and if it were net for that day we hope to live then : the day we live now, were not worth the living. There is nothing more deare to us, than this day i ii ■ - i ■ n ' — — ■ Cjiye m this day, &c* day of ours : yet we are ever finding fault with it : either it is too fhort : or it is tedious : or it is uncertainc. It feldome contents us $ ne- ver fatisfies. I cannot therefore blame thee, O my (bule,if thou often fall into thefe wifhing kind of thoughts : Owhen (hall the time be, that time (hall no more be : and when will the day come, after which (hall come no night : but now and hereafter (hall be one feafon 5 to day and for ever of one continuance. For, we (hall then find no more fault, either with the fhortnefle, which never (hall have ending 5 or with the tedioufnefle 5 which ever (hall have pleafure 5 or with the uneertainnefle, which (hall be more fixt, than the poles of Heaven* But are we fo tied to afking of bread for the day 5 that wee muft not be carefull to provide againft to morrow h muft we be (b carelefle of providing any thing before hand -, that we muft never looke further than for the prefeiit } Is this the meaning of Chrifts fpeach, where hee (aith, Take no care for the morrow: .--that when we rife in the morning, we (hould be to feeke ofmeatefor out dinner? This, perhaps, may be feared to be taken by fome 5 but fuch taking is mif-taking : For wee may obferve, Chrift faith not, Take no care for meate to eate ^ but, Take no care whatyee Jljall eate* Abraham could feaft three Angells, withaCalfeandaCake} and all the meates of Nature ferve not our turnes, unlefle wee feed upon Art. This is that which Chrift forbids 5 our aiFe&ing curiofity, not m Revel 10. 6, Efay.tfo.19. Mattli.rf.34. ii 8 i Tim. *. 8. *luetfjL»»r> Rom.i4.ix< tffoc us this day, &e. imm not our providing for necefftty : for if hee mould doe this, hee ftiould deny that wifdome to us, which Salomon commends in Ants h who provide in the Summer agatnfr the Winter 5 and (hould caft upon us an affected careleflenefle, fo farre from faiths that it is worfe than Infi- delity : as Saint Paul (aith : Hee that provides not for his Family, is worfe than an Infidel/. The reftraint therefore of care enjoyned us by Chrift 3 is from curiofities,not from neceffities : from (uperfluities, not from fufficiencies : from the licorifh longing after this or that meate, not from the naturall defire of fome meate : from faring like Dives^ delicioufly } not from faring foberly like Abraham* Or is it,that when Chrift faith 5 Take no care what yon Jhall eate : he meanes by care, our chiefeft care, as that which pofiefleth and takes up our whole heart : and indeed the word ufed by Chrift imports as much : for the fmaller cares, ftand, I may fay, without dores in our minde : it is the chie- feft care, that takes up all the roome within : and this care rnuft be kept for the Kingdome of God :, which as Saint foul faith, is not meate anddrinke : fo there is a care which we take,and care with which wee are taken : and wee muft not be taken with care what wee (hall eate, and yet we mud take care what wee (ball eate : for it feemes not io much the care, as the degree of care that is forbidden us > and care in a low degree is in Chrifts account, of no degree 3 and fuch care we may take for what we (hall eate 5 and (jfte us this day, &c. and yet obferve Chrifcs Counfell, to take no care what wee (ball eate. But why pray wee for our daily bread, as though we would have but one kind of meate continually to feede upon? For if there be change, how is it daily ? and who would not foone be weary of mch a diet ? Js it, that how- foe ver there be variety or change of meats, yet bread is alwaies one 5 that is,only we may juftly fay, o£ the gHorum of meats? for though man lives not by bread onely : yet onely bread is ne- ceffary for man to live by. Or is it, that com- ming here a begging to God 5 wee are put into the right language of beggers? who commonly afke a farthing, when yet they hope for a bet- ter almes ? Or is it to make us fenfible of our eftate 5 that have not fo much as a bit of bread, but what it pleafeth God in mercy to bellow upon us? But when we fay. Give us onr bread: doe wee not fpeake, as though we thought, God meant to keepe our bread from us,and put us to afking for that which is our own already ? But is it not, that we call it ours indeed : but yet not ours,till God give it : And therefore we give Gods Gi- ving the firft place ? Or doe we therefore call it ours, becaufe we earne it with our labour ? but therefore Gods gift, becaufe it is hee that blef 1 feth our labours ? Or therefore our bread, be- caufe a convenient nourifhment for Our bodies, but 1 herefore Gods gift, becaufe he gives it the vertue of nourishing? Or therefore our bread, S becaufe 12? vp Cjfoe us this day, &g. becaufe a competent proportion for us } but therefore Gods gift, becaufe it is he that gives our portion to us? and though Chrill: here fet the words together for us^and make them eafily to be (aid y yet wee (hall find them apt to flie afunder againe, and not eafily to be pra&ifed. For let our hand fwerve but a little,and we (hall ekher lay too much upon Gods giving} and too little upon our bread j or too much upon our bread} and too little upon Gods giving. For if we depend fo upon Gods giving,that wee neg- lect our owne endeavours } wee (hall but tempt God,and put him to work Miracles, when there is no caufe. Or if we depend (b upon our owne endeavours, that we depend not withall,and a- bove all upon Gods giving^ we (hall then tempt him more;) and c5mit Idolatry, by facrificing to bur nets. We mull: therefore weigh the words well,and give each ingredient its juft quantity} or we (haH never make a compofrtion that will be profitable} or ah expofition that will be reafonable. But why (liould Chrill: tie us to afldng onely for bread,and not allow us,toa!ke a larger Do- native, as Riches and Honours? feeing it is all one to God,to give us Quailes,or Manna}and he can make Gold and Silver as common as ftones in the ftreet, as well to us, as he did to Salomon* No doubt he can do jt, and no doubt he would doe it * if it were for our good, that hee fhould doe it. Wee may therefore know,that certain- ■ ly, Riches and Honour^ are not of that worth the Cjhe m this day^ &g. the world efteemes them.They adde indeed to onr wings,but they adde much more to our un- wealdinelTe and weight: they enlarge the failes of our Ship 5 but they increafe much more the labours and burthen. And in adding to our wings,we are paid but with feathers 5 where, in adding to our weight,there is laid a Taxe upon our fubftancerin adding to our failes 3 we do but gaine breath 3 where,in adding to our labours, we tire our very fpints. Beiides, It is an ill qua- lity,that Riches and Honors have,they arebet^ ter Afftqntntibus^ than Affecutis 5- more pleafing in their chafe, than in their purchafe. They are too great for our bodies, and too little for our minds. They are more than we can ufe,and yet lefle than we would have 5 and fo are faulty in both the extremities : both in being fuperflu^ ous, and in being defective. They are not fb good as health,for you cannot buy health with all your mony,and as little are you able to keep itrand every ficknefle takes away both their ufe and relifh. And therefore the pooreft man that is hath oftentimes a richer Jewell than all the other riches of the world z for, having life and health '■> he hath thofe things, for faving where-, of, the richeft wares, in a temped: are throwne over-boord. And if we obferve it, we (hall find, that thefe Jewells of life and health are oftner lofr,by having more than bread,than by having lefle 5 oftner by furfeiting, than by itarving. They therefore which have this Diamond of life : and this Pearle of health '■> .though they S 2 have in Ecclef. j. u; 1}Z EcdaCjo.ij. Pfal.4- 7. (jfoe us ibis day^ &rc. have withall but the Flint of breads may juftly be accounted of greater worth t,han they who have the Spices,and precious Stones of both the Indies. For they have,as David faith,moft truly, more true contentment and joy of heart 5 then they whofe Wheat & Wine doth mod abound. And to lay the truth,the(e Riches and Honours, are things of which we may fay. Sic nos non no- bis : wee have them more from others, and for others: than from or for our felves. For if there were no others but our felves 5 there neither could be any having of honours, nor would be any defiring of Riches : And what have wee to, do with others? Indeed,in civill duties we have both to obey the Magiftrate, and to doe good offices amongft our neighbours : but when it concernes the mind and contentment of fpirit 5 what have we to do with others? we (hall never have any true contentment, and joy of minde '•> untill wee can reduce our felves to the folitari- nefle that Adam was in, when there was none in the World but hee and Eve : (for thefe two in true account, are but as one) and this, perhaps, made S t . pW profefle that hee was crucified to the world,and the world to him ^ there was no more relation betweene the world and him, then betweene the living and the dead 5 be- tweene things that are, and things that are net. As therefore the Difciples tooke Chrift wal- king upon the water,for a Phantafme or Ghofr: fo wee may juftly take all that walke in the world for Ghofts and Phantaimes 5 as if there were •"*** ■'J' 11 " !■■" ■»•— -— -Hi» k !■■■■•■ ■■■ I •■■:■(■■ ■ ... « H ,. were none other really in the world^but Chrift and our felves. And why fhould not I (b wholly i intend to God, as if there were none in the j world but Himfelfe and I } feeing he fo wholly intends to me,as if there were none in the world | but my felfe and he ? For untill we can doe this, wee (hall never come to walke with God in the Garden ofEekn* There will be no quietnefle of mind,untill we can be at home with our felves i and no fuch being at home, unlefle wee can be free from others. There will be no happinefle, untill wee can be united to God , and no fuch uniting, unlefle wee can be divided from the world. Let it therefore never trouble thee, when thou feefca man grow rich,and his houfe to profper 5 for this were but to take up Davids errours, when hee himfelfe hath caft them off 5 for after, when he entred into the Sanctuary, he underftood their end. For thefe caufes,this life of ours,is juftly compared to a Stage-play , where the matter is not great what part the Player a&s, whether of a Begger,or of a King 5 all the matter is, what (hare he (hall receive when the Play is ended. Lord, letmeebe.a fharer with thy Saints in the life to come 5 and let me act in this life, what part it pleafeth thee toimpofeuponmee. When Chrift therefore bids us aske onely for bread, what is it but to put us in mind,that we reft our felves upon this bare fufficiencyoand never care to pleafe others, or feeke to bethought great in others eftimati- on 3 by having the pompes of excefle. OLord S3 God, « / Cjiye us this day > &e< God, as thy wifdome hath fet a bound to this Petition '? fo let this Petition fet a bound to our defires ' that efteeming riches not for lhew,but ufe: and valuing honours, not by others breath, but by our owne feeling , we neither have our foules confined to our bellies as beaftshave^ nor our felicity laid upon our backes, as the Gentiles have 5 but contenting our felves, with the diet of thy providing and with the gar- ments of thy making : we may count it our belt food to feed on Chri ft, which is the doing of his Will} our befc clothing, to put on Chrift- which is the comming of his Kingdome, and the hallowing of his Name. The three former Petitions were delivered in termes Indefinite;, as being more like to Hal- lelujahs, or as when we make acclamations to a Wmce Vivat Rex } but now we are come to Pe- titions in their ufuall termes 5 and feeme more properly to be within the verge of charity : for charity is Diffujiva fui '■> and afkes as well for others as for our felves 5 and though it begin ati home,yet it tarries not at home,but dilates and fpreads it felfe. If therefore any mans charity be fo wedded to keepe home, that it meanes not much to ftirre abroad • what fhould he doe ufing thefe fpreading termes of Us, and Our bread 5 but rather (peake plainly,as hismeaning is: Give mee this day my daily bread $ Or if at mof^he thinke it charity fufficient, and that he gives the words their full extent to underftand them of himfelfe and his family '\ or of himfelfe . and J (fWe us this day &$. and his friends onely 5 let him then confider in what latitude he hath ufed the word before. For, when he (aid. Our Father b did he intend it, as though God were the Father of him and his family only } or rather of him and all the faith- full together ? and certainly, as farre as the word Our reacheth, in faying. Our- Father $ fo farre it is very likely to reach, in faying. Our breads which yet excludes not a civill proprie- ty 5 though it feeme to include a Chriftian com- munity. And as when Mary powred her boxe of Spicknard, upon the head of Chrifl 5 it was then better bellowed then to have given it to the poore : So now, that we have Chrift in the flefh no more amongft us 5 and that we cannot poure our Spicknard upon his head : It will be as acceptable to him, if we poure it upon the poore, which are his Feet. In all the Petitions of this Prayer, but mod apparently in this^we have need to looke backe to our Grammer againe^for Grammer teacheth, that the Imperative Mood, biddeth and conl- mandeth : and why then doe we ufe the Im- perative Mood here,as though we commanded God } Grammer indeed teacheth, that the Im- perative Mood,biddeth and commandeth^ but it teacheth as well, that it prayeth and deman- deth ; It is as well the Mood that preferres the Petition 5 as it is the Mood that fignes the bill. When Chrift granted the'Centurions fuite, he did it in this Mood, Fiat tihi 5 2?e it unto thee^ as thou bdieveft. So when the Centurion preferred his nr Markei4. 31 I?d £ara.4« io, (jhe us this day, &e. his fuite } he did it alfo in this Mood, Die tan- turn h fay the word onely. Indeed, God lookes not to the Mood, in which our Prayers are made , but he lookes to the Mood, in which we are that make them. For if we pray in an humble Mood, and a lowly minde, we may command any thing at Gods hands : but if we come to God in a lofty Mood,and a high looker we may command,but we are fure to goe with- out, for God refifteth the proud, and where God refifteth, it is neither praying nor com- manding that will prevaile. O my fbule, canft thou thinke much to be humble, that haft God for a patterne , who fuffers thee to com- mand, that art not worthy to intreate } and no foonerthou openeft thy mouth to afke blef- fings$ but he as (bone opencthhis hand, and filleth thee with bleffings. And as a ball, the harder it is ftricken downward, the higher it rebounds upward : fo the lower thy prayers take their rifing from thy heart ^ the higher they alcend up into the eares of God. Stoope therefore, O my foule, and be fure to be humble, and (b thou maifi: be fure to com- mand : faile not to be lowly 5 and fb thou (halt not faile to be exalted^be content to be flricken the harder downward } and fo thou (halt make the higher bound upward into heaven. But will not this be a dry diet 5 to have onely bread, and no drinke to it I Did it not even choake the Bethulians> and almoft wither the Ifraelites in the Wildernefle ? Or 3 why mould we Qmus tbi* day, &- dome was fulnefie of bread : We muft not thinke,that their excefle was onely in eating of, dry bread, but that they exceeded in the (u- perfluity of all meates and drinkes, adding thirft to drunkennefle, and making themfelves Artificial! ftomackes, with devices of gluttony But why then (hould he u(e fo many words, even five whole Petitions in expreffing fpiritu- all Graces ? Is it not that temporali things, like foule clothes or ragges, may well enough be T wrapped V7 Efay.r».»j. ExeM*4*. Marlh.ltf.lf. G«E.J©. I. (jjftt us this day&e* wra pned up in one bundle together , but fpiri- tuall Graces, as things more precious, require more roome h and being to make us without fpot, are themfelves to be made up without wrinkle. Yet may it, perhaps, not be without myfterie alfb} that Chrift teachtthushereto affce only for bread ^ as he promifeth us in Hea- ven to give us only drinke , to ftie w that this life and the next 3 are both but one meale 5 and that we cannot drinke With him in his Fathers King- dome, unlefle we firfteate him here, the bread which came downe from Heaven* But doth not this Petition feeme to be out of his right place 5 and doth it not come in before his time? (ecing Forgwenejfe of frejpaffes y is a more excellent gift than giving of bread^and in all reafon,that which is firfl- in excellency mould alfo be firft in order ? Yet we (hall find reafon for this ordering of thefe Petitions^ and the la wes of true Heraldry no way trarngrefled.For as Rachel faid to Jacob, Give ine children, or 'effh I die : fo we much more juftly (ay to God , Give us breadjOr elfe we die. So that as Nature is be- fore Grace;, and life before happy life : It muft heeded be reafbnable, that afking for bread, which nature calls for to fuppty the defers of life, (fcould goe before Forgiving of tre/paffes^ which Grace calls for to fupply the defefts of a happy life : and as there is this reafon in refpeel: of our £elves 3 (b there is a ftronger reafon in re- fpe&bf God : for nothing can more admirably fet forth the admirable goodnefle of Gods Na- ture, Forgiyet^ourtre(^a[fes. ture, than the very fituation of the(e Petitions- For by this his bounty is placed before hk mer^ cy$ and it conies to paflfe,that; the Sunne mines upon the good and the bad j and the raine falls upon the juft and unjuft.. And even for us, it is amoft happy marftalling of the Petitions : for, if God mould netfer give us any thing,but when he ha tli nothing to forgive us, he {hould never give us ? ifeeing our life is a perpetuall increafe of our debts^and while we afke him,to Forgive us$ even in that we commit fbmething, that needs forgivenefle. It is proper to this Petition, that it is noj: pro- per to any one fort of creatures,but is common to all^and therefore,though it (lands in a valley, yet it hath the largeft profpeft. And it may be called the Petition of Providence 5 for, where all the other are intentive to the care of another life '-> this onely is appointed to make provifion for the prefent life. Here now would be competition for place, J betweene the two that follow^ but that Repen- tance is in wonderful! grace with God h and hath the Angells alfo for fpeciall friends : and therefore hath precedence. For when we (ay, ] Forgive tts our trejpaffes 5 is it not plainly the prayer of penitent linners ? who are alwaies, confefling their fmnes j and profefling their a- mendmentj imploring Forgivenefle y and de- ploring their owne weaknefle h all which, and only which, are the parts of this Petition. And T 2 there- 140 Rosa. 8. *'• Gen. 1.1. Fogive ufwrtoejpaffes. therefore this Petition, if wee did well, fhould not beipoken with words, but with fighs : for what can come from a broken heart but fighs: > and untill the heart be broken,this Petition will never be truely found. And leaftour owne %hs fhould not be fufficients the Spirit it felfe makes requeft for us with fighes that cannot beex- prefled} which though |t be true of all the other Petitions 5 yet mod properly of this : For,if for- row,griefe,reare 5 fhameo at of themgreat^and all of them together d&ferve fighing 5 they are all here met,or are all here to meet in this Petition. There is a wordj which though it be no part of the Petition^ yet becaufe it brings the Petiti- on in,it is not it felfe to be left out 9 namely,the conjunction And 5 which in all the former Peti- tions was never ufed$ becaufe,indeed 5 there was uoufeof it : For,they went all fingly by them- felves,as chiefly referred to the honour of God, who is A&usjimvlicijfiffmh and chiefly fitted for the mouthes of Angels, who zxtfubflantia fitn- pltcesibut now that weare come to the Petitions for the only ufe of mens now there is ufe of this conjunction : for all bleffings in this world are tied, as it were;, by linkes together^ and are not good, but in conjunction? and therefore this conjun&ion And is now here u(ed , that as the firfl ufe of it,that ever was, was tojoyne the bo- dies themfelves of heaven and earth together 5 fo the ufe of it here, is to joyne the bleffings of heaven and earth together : for as an earth without a heaven would have made but a mife- rable Forgfae ur our irefyaffes. rable world } fothefe earthly bleflings^fehout the heavenly, will make butamiferabdeman. And therefore- we have no fooner (aid. Give us this day our daffy' breads but it prefently followes, Andjovgive us am trefyaffes : as if it would infer, that unlefle the rpirituali bleflings be added al- fo, thefe temporall bleffings will doe us fmall good v or rather, indeed, will doe us more hurt than good. For what good did Dives riches doe him, but to beare his charges in his journey to hell > What good did Hamans honour doe him } but to procure him a higher paire of Gallowes to be hanged upon > What good did Achitopheh wifedome doe him % but to find out a cunning, how in one acr,he might both do a murther,and revenge it ) but all this is help cl by this conjun- ction Mds for if theipirituall bleffings be ad- ded to the temporall > thy riches will prove a good untotbeei as being a purfe for charity} thy honour will prove a good unto thee, as he-* ingaftage for humility- thy wifedome will prove a good unto thee^as being a lanthorne for devotion } and a (hieid againft temptations* The ehiefe force of this Petition is in the vertue ofconfefllon : for toconfefle our finnes> is,as it were, to uniin them againe > at leai% it fcops the mouth of our great acculer.the Divell. For is it not his quality, as taking no notice of Gods Omnifciency , that hee will not come to accufe, but when he can brings as it were fome new matter 5 as though he thought to informe God of fome thing, that hee knew not before > T 3 and 4* Rev. 1 1. 10, 14.1 IohnS. 19. 1 lohn 1 . 9. Iercm 8. i*. Forgiyeus our trejjtaffcs. and therefore, when he heares us confefle al- ready 5 his workeis at an end ; for what fhould hee doe to come charging us with that, with which we charge our felves ) and if we can be thus ridde of our accufei'S may we not well hope to finde as much favour at Gods hands,as the AdultrefleintheGofpell foundatChrifts? who faid unto her, when her aceufers were gone. Neither doe I condemns thee. j But befides this, there is a good quality in the confeffion, though it publilh the ill qualities of theconfef- fours that it afcribeth to God his due attributes. It afcribeth unto him Omnifciency 5 acknow- ledging it were in vaine to hide it from him that knowes italready. Itafcribes unto him mercy } for it were madnefle to confefle to him, in whom we conceived no compafiion. It afcribes unto him juftice '•> as Saint John (aith,7f we con- fejje ourfinnes^ he is faithfull and jufi to forgive us our finne- Wherefore,0 my foule, if thou canft not be ftrong enough to refill: finne, be humble to confefle it 5 but confefle it with contrition 5 diflblve into teares for that which is pad h re- folve upon amendment in that which is to come 5 and if thou canft doe this,thou (halt find this Petition the true balme c&Gileads though thy finnes were as red as Scarlet, they fhall be made as white as Snow. But were it not better, Culpa, Vacare z quam cuU pam deprecari ? were it not better to be without finne, than to afke forgivenefle ? and we (hall not finne, if we can keepe the Commande- ments : ;~ ; .... Forgive us our trejpaffes. J f ^ 3 merits: and certainly we may keepe them, if wewilU for, ''other wife we (hould make God unjufty to give commandements that could' not be kept. O my foule, this is the right rea- J foning of our crooked reafon : for it is not the hardneffe of the Commandements, that makes them they cannot be kept \ but it is the croo- kednefleof our owne natures,that makes us we cannot be conformable to the (freight rule of them. For,the Commandements are the rule of 6urlife5 and a rule is a (freight line -, and a (freight line is the (horteft between two points that can be : and fiich are the Commande- ments, the (horteft and eaffeft that could be de- viled, either between God and men $ or be- tween men amongft themfelves. And yet let no man (ay j we may keepe them if we will s that is, ftri&ly according to the rigour of the Law '5 and by our owne power i for this were to include all the faculties of the (bule within the will: which though it were fo, would not ferve : and being not fo } is impoffible. For, we can neither forget what we would 3 nor re- member what We would 5 we can neither love what we would, nor hate what vve would 5 we can neither thinke what we would, nor will what we would : and feeing a perfection in every one. of thefe, is neceflarily required to the keeping of the Commandements 5 how farre oft'muft we needs be, who are defective in them all > and therefore, when flefh and blood (hall find it felfe to have all thefe in all '44 t Cor. r 5. 44, Lukt x.f. Pfal. 18.14. Forgive us our trefyaffts. all perfe&ion } then it may talke of keeping the Commandements, and not before 5 which will not be, which cannot be 9 untill our bodies fhall be raifed up ipirituall bodies 5 and untill cor- ruption {halt put on incorruption. But this manned of perre&ion, failing us here , wenaye a refuge to flie to, in the San&iaary of this Pe- tition j Forgive us our trefyaffej. By this Petition then it appeares 5 that every man commits Za$ becaute every manishere en* joyned toafkeForgiveneflerbut what (ay fame men ? this is no neceflary conlequence. For, as in the former Petition every man is enjoyned to afke for bread 5 yet every man doth not need bread : (for many have enough in ftore) (b eve- ry man is enjoyned here to a(keForgivenefle$ though every man,perhaps, may not needFor- givenefle 5 as Zachary and Elizabeth ^ who were juflt before God,and without reprooferand cer- ; tainly they which cannot be reproved,need not j be forgiven. But there is no (landing for Saints, againft S e John, who was as great a Saint as the bed vyet he (aith of all, including himlelfe 5 If rot fay 1 we have no fin, we deceive onrfdves^ and the truth is not in us* But how then (hall we recon- cile Saint I«/^who faith,T%> arejuft: and Saint John, who faith, that all arefinners? even as we reconcile the Prophet David with himlelfe 5 who (aith, that heewalked before God in the inno- cence of his handstand yet confe(feth his finnes to be more thanxhehairesof his heacUThey were juft before Godjthat is,if we take it legally $they per- Forgive us our Treff>a(fei, '+* performed not onely all civiil duties towards men,but all religious duties towards God 5 and they were juft before God by refolute intenti- ons and endeavours to be juft $ not by abfolute performance of compleat Juftice. And if wee sake it Evangelically^ They were juft before God in his Mercy , net in his Juftice 5 before God as a Father 5 not as a Judge s before God in Chrift,notinthem£elves. And in a word, to e good Davids words 5 They werejnfl before God'-y not by their not committing,but by Gods J not imputing fin unto them. Or to fpeake more Gofpel-like with St. p^/, T hey mere juji before Cod , not by Gods receiving fatisfacfion from them: but by their receiving a pledge and ear- ned of Grace from God. But yet,how fhall we reconcile St John with himfelfe,who faith much more : that ihey cannot finne : and yet that all are finners } Is it not (as one faith 3 that the firft is fpeken in regard of the firffc fruits of the New man '% the later in regard of the reliques of the Old man : for as in Adam who is the Old man, all that come from him are finners $ (b in Chriuywbois the New man,all that live by him, are juftirled. There are many phrafes in Scripture , by which Gods Forgiving our trefpafles is exprefc fed.* Micah cals it 3 a cafling them into the bottome oft he Sea : David cals it, a removing them as fan e as the Eajl is from the Weft: Another cals it^a cafl- ing them behind Gods back§ '■> and great variety there is of fuch exprefling it 3 yet all comes to V this : 1 Cor. t.21. &J.5. Midi, 7>9» Pfal.10J.14. Efay 38.17. \%6 Efay €4.6. Ffal.40.ii. Forgive us our Tre^ajfes. this : that if our finnes be once forgiven 5 they are as if they never had beene done : we are,as if we never had beene finners 5 God is, as if he never had beene angry. But doth it not concerne us to know the ex- tent of this word, Treftajjes ? For, how can wee looke , that God will underfknd it any other- wife than we intend it ? Or that he will extend his forgivenefle any further than we extend our petition ? that if we come fhort of our asking 5 he is like tocome as fhort in his forgiving. And what are then the trefpafles we defire to have forgiven ? Are they the trefpafles of our fea- fting, and not as well of our Fatting ? Are the y the trefpafles of our curling , ana not as well of our praying ? Are they the trefpafles of our prophanenefle, and not as well of our devoti- on ? Are they the trefpafles of our cruelty,and not as wel I of our charity > O then, how innu- merable muft our vices be , when our vertues themfelvesare tainted : at leaft,with fome fpice of vicioufnefle.For feeing all our righteoufhefle is but attained cloath 5 even the beftworkes we can doe,as of our felves we doe them, have all of them a need of laying this petition.That as the divell in the Swine told Chritt, his name was legion 5 becaufe they were many : So wee more truely may fay of our trefpafles,that their name is legion^becaufe they are exceeding ma- ny : David faith of his finnes , that they are more than the hairesof hi- headrand Matiajfeth^ that his finnes are more than the Sands of the Sea t. Forgive us our Trefrajjes. Sea : and now ? if wee could not fay of Gods mercies, that their name is legions of: legions 5 what hope could we have of being forgiven } for what can forgive,, but that which exceeds ? although therefore we think it enough,that we put our trefpafles here in the plural! number ••> as being a number able to hold them though never fo many , yet feeing we have trefpaiTes enow to fill it • wee had need looke out fbme other kind of number for Gods mercies^a num- ber that may not be guantitas dijereta^ but con- tinue : and though no fuch number be found in art or nature 5 yet David feemes to have found us out fuch a number to our nands 9 where he faith: Thy mercy. JO l God } k fiom ever Lifting toever- lafting: that we may make it the burden of our fong,as David did of his'yFor hk mercy endureth forever- When wee pray that our trefpaiTes maybe forgiven : why d oe we not tel 1 what trefpa fles, and how many they be?For this might both ftir in our (elves a greater intention 5 and move in God a greater companion } but is it not, that we tell not what our trefpafles be 5 Firft 3 indeed becaufe we cannot : for who can tell the tref- pafles he commits againftCod } which made David pray 5 Forgive God> my fecret finnet. And well might David pray fo 5 for in his finnes about Vriah and his wife} when God had forgi- ven him his two great trefpafles , Murder and adultery: who would have thought there had beene any more behind? yet God found a con- V 2 fe&ary Pfa'.ijtf. PfaM9.11. 48 Bxod. if.i7- Forgive m our Trefyajjes. fe&ary of thefe finnes ■> more heynous in his fight, than the finnes themfelves $ that thorow them his Name was blafphemed : which no man could havedream'd of, and perhaps not David himfelfe, if God had not made it knowne and told him of it.Which made alfo St. Paulto (ay |- I know nothing bymyfelfeyet am I not thereby jujli- fied: for,though he knew nothing by himfeife> yet God, he was fure, knew fomething. And as this may be onecaufe why we tell not what our trefpafles be, becaufe we cannot : fo it may be another caufe 5 becaufe we need not 1 for how great or many foever our finnes be} yet we muft come to God with this confidence , that his mercies are more and greater than they. And indeed there is none of the Petitions , which a guilty confidence can make with more confi- dence,than it may doe this: feeing it takes God in his proper element,with whom it is as natu- rall to forgive trefpaflessas it is for fire to afcend upward. Which yet we muft take with reve- rence^not as though we thought God a general agenti,who doth all things,*^ ts&nwm $ &*»$ ^ but becaufe in his Arke of Covenantee hathonely Mercy for his Seate '■> and in his proclamation of himfelfe , he hath chiefly mercy for his Title* We fliall not therfore need to tell what or how many our trefpafles be 3 but this we fliall need, if at any time finne aflault us ? that we looke upon God, asonelyallluflice : but all lattice to the wilfuli : but if finne have taken hold of us,and overcome. us 5 that we looke upon God Forgive us our Trefyajjcs. as only ail mercy i>but all mercy to the penitent: fo,either our feare of Cod- (hall be the begin- ning of wifedome^or our faith inChrift 5 the en- ding of folly. But how happens it that St. Matthew making mention of this petition '•> fets downe, Debts : and St. L»%,Trefpafles : which cannot both be true : for if Chrift faid, Debts , then St. Luke is in an errour , who fets downe Trefpafles : and if Chrift faid Trefpafles , then StMatthere is in an errour, who fets downe Debts. This indeed may (eeme a knot 3 but it is none ^ at lea ft not hard to be untied. For the word which Chrift ufed (as Interpreters note)was Choba 3 a Syri- acke word % and fignifles both Debts,and Tref- pafles, which as to the purpofe,here are both as one : unlefle we may fay, that finnes may more properly bee called Debts ; being taken as o- miflions .• when we leave that undone, which we ought to have done : and more properly Trefpafles 5 being taken as commiffions: when we doe that we ought not to doe : and the E- vangelifts being not able in a tranflate Tongue to exprefle Chiifts word in one} have exprefled his fence in two : which (hewes not fo much a diversity in the writers 5 as an unity of the Spirit by which they write. And yet withall we may obferve, that though St.Matthtw in the petition itfelfe fet downe Debts,: yet in the repetition prefently after he fets downe Trefpafles: and St. Luke alfo though in the forepart of .the pe- tition he fets downe finnes : yet in the latter V 3 part. M9 Math Lukd ii.i. lyo Forgive us cur Treftajjes. part he fets downe Debtors : that it is but a knot fought in a Bul-rufh , to feeke from thefe words j tolayafperfionupon thefe holy wri- ters. But why lay we, Our trefpaffes : have we not trefpafles enow of our owne to pray for 5 but we muft pray alfo for the trefpafles of others > Indeed not only charitably,but mofc juftly .-fee- ing the trefpafles of others? are oftentimes the trefpafles of our trefpafles. For if we infect o- thers, by our counfell, or by our example : are not our trefpafles a caufe of theirs ? Or if they infect us 3 are not their trefpafles a caufe of ours? and this is all the good wee get by company : Company ,the great darling of the worldf>with- out which it were no world,there were no plea- fure: that it is no marvell Iohn Baptift went into the Wildernefle to avoid company 3 that fo he might neither infeft nor be infe&ed. Indeed if men were to men 3 as God intended them, no- thing could caufe mere comfort; would yeeld more benefit than fbciety:but feeing they-have left their firftlove,the love of God : what mar- velljifnow they leave their fecond love 5 to love one another : that nothing feemes now more dangerous-, or is oftentimes more deadly, than fociety. This word Cur is thrice ufed in this prayer ^ and in each place feemes to have a feverall ex- tent : for^ when we fay Our Father^ it intends, community : when we fay Our trejpajffes , it in- tends propriety : when we fay Our bread jx. par* takes — Forgive us our TrejpaJJes. takes of both- There is nothing we call Our s>jn which we have To abfolute a property as in our Trefpaftes : In Cur Father, others have a right: In Our breads others may claime a fhare $ but in Our trejpajfef, none can challenge any part with us, for every man muft beare his owne burden? every man muft be accountable for his pro- per debts. We have juft caufe therefore to fay, Forgive us our trejpajfes 5 but what caufe have we to fay. As we Forgive them that trejpaffe againfl us? For is not this a mdden and ftrange alteration ? We have all this while beene at our prayers j and now to come in with a Petition of right ? We have hitherto beene the Publicane, confeffing our finnes : and now on the fuddaine to turne Pharife , and boaft of our workes ■}. But,Q my foule, doe not fo conceive it: for what boafting can there be in humility > and what greater hu- mility, than bearing and forgiving Treipafles } but it is an humble prefenting and offering our fervice to God 3 whereby we (hew our ftlves prepared by his grace : and hope to be capa- ble of his Forgivenefle. And we may perceive by Chrift, that there is fome great neceffity of thele words in this petition : for when he had delivered the whole forme of this prayer to his Difciples .• he doth not fo leave it 5 but makes of this petition,a repetition h and urgeth it par- ticularly: as if he had fome fpeciall intereft in it himfelfe^and fo indeed he hath: for,what doth Chrift fo much labour for all his lifers to make if! Gal. 6 f5 . Math. 6.14. us '5* Lukei4-*7« Iohnij.35, Forgive ua rur 'Trefyajjes. us his Difciples? and how are we made his Dif- ciples.but by bearing our croffes and comming after him ? and what is this bearing our Crofl'e, but our Forgiving of Trefpafles ? for even this was the laft act of his owne bearing his crofte} when his erode bearing him , he faid : Father forgive them^for they know not what they ^.Inju- ries indeed and wrongs $ opprtflions and per- fections may be laid upon us, as Chrifts Crone was laid upon Simon ofCyrene j and we made to beare them whether we will, or no : but this doth not make us Chrifts Difciples : but we muft take them up,& beare them of our felves, and as I may fay 9 not with prefumption and precipitation , but with patience and charity 3 crofle our croffessand fb we (hall make them a true Chrifts CrofTe indeed : and by this we (hall be knowne whofe Difciples we are : and thus if we prefent our (elves to God the Father 3 bea- ring the cognifance of God his Sons we may be fure of favourable audience: which is the thing that Chriff fo much defires. Wherefore^O my foule 3 wonder not that thefe words are with fuch earneftneffe taught thee to (ay f> but won- der at the love, and loving kindnefle of Chrift thy Saviour^ who is fo urgent for thee to have them faid 3 which are fo urgent for thee to be performed. Many would defire to know 3 and prize it at a great rate, how they might get the knowledge to be aflured a when their (innes are forgiven : and yet it is a knowledge eafily u> be had 5 and every Forgive us our Trejbaffes. »5? every man may tell himfelfe. For if thou fin- deft in thy heart, a loathing of thy former finnes, and a refblution to continue in amend- ment of life , and efpecially a fixed charity, to forgive others : thou maiefi be affured , thou art in the favour of God > and thy finnes pall: are all forgiven thee. But if thou continued to take delight in thy former finnes : and art un- refolved in reforming thy courfes 5 and efpeci- ally if thou findeft in thy felfe a defire of re- venge: and art implacable towards others^thou mayft then be aimred thou art ftill in the ftate of Gods difpleafure , thy finnes are not yet forgiven. Forthefe things are notonelythe fignesj but the certaine effedrs of Gods forgi-: vinguso when we confefle and be grieved tor our owne trefpafles to him y and are compaf-! fionate and relenting to the trefpafles of others to us. i But are we not in this all Naamans $ Doe wef not all thinke that warning (even times in Jor-\ dan is too Height a medicine to cure our leprp- fie ? that our forgiving of others , can nevet have the power to worke in God, a forgiving of us } But what is this, O my fbule, but to vi*- lifie that which God hath fan&ified ? If God had (aid unto thee 5 If thou wilt have me to forgive thy trefpafles 5 thengoe fell all thou haft, and give to the poore 5 as the young man in the Goipell was bidden : Or then goe facri- fice thy onely fonne, as Abraham was comman- ded : oughteik thou not to have done thefe X things. ? l H Forgtye m our Tre/pa/fes. things ? how much more, when he fay th j For- j give, and thou fhalt be forgiven? For to skorne the meanes,becaufe they feem to us to be weakj what is it, but to forget the power of that hand which ufeth them?Could Chrift give power to the Hem of his garment, that the onely touch- ing it^dreW vertue from him : and cannot God give power to our forgiving of others, to draw mercy from him ? could God give power to fe- ven times going about Jerico^ to make the wals fall downe 5 and can he not as Well give pow- er to our forgiving the trefpaffes of others, to make our t refpaflesfall downe before him? But this is done , to make us know that Gods thoughts are not as our thoughts , nor his waies as our waies : For What Father indeed on earth, though never fb loving, would give fo great a bleffing to fo fmall a duty? what Mafter,though never fo bountifull, would propofe fb glorious a reward to fo rhearre a fervice? whatRing v though never fo graeious,Would grant fo free a jpardon upon ib'eaffe tearmes?for this which he requires is not the mteh'drng of an aftion, but the remitting of a paffiori: It is not to fuffer^but not to offer : it is hO'c td doe mote than we can d6ty but hot to dOe fo much as we would doe : yet fuch a Mafter,arid ftihg,and Father is God 5 titet if thou doe itki eharity,and fay it in faith 5 it will worke With him' the efte&he prorriife'th :. ahi thfe fhall be a ftgtie unto thee 5 thou (halt finde in thy minde that Peace which palTeth all uridefftanding b Won ftialt rTrtde in thy heart, that 7or^ie^(HirTre^a//es. I 155 that joy which the wcdcTclmnoii give^and ftialt plainely perceive by. this fubordinate petition, what great caufe thou hadft to fay 5, Thji, fyng- dome come' But what will be the beft time for our faying of this petition? May we not pu,t it off, till we have committed morefinnesj aqd thenafke forgivenefle for all together? May we not run a while upon the (kore, and then (hike a tally for all at once ? O my foule,be not fo ungrate- full to God, fo improvident for thy felfe : for canft thou thinke it fit , to runne further upon the (kore } when thou art more upon the (kore already , than all thou art worth ? Ganft thou thinke it fit to commit more finnes, when thou haft committed more already, than a thoufand deaths can expiate ? Hath God (pared thee foy this, that thou (houldft goe on to provoke him further? Hath he for this given thee a time to re- pent thee, that thou (houldfl: make him repent him of the time he hath given thee ? This de- ferring of, repentance dries up the blood of Chrift ? God in him is a Father now , who knowes how foone he may turne to a Judge ? God in him is now all mercy ^ who knowes how foone he may returne to his Juftice? This prefent houre , this very inftant is the Faire kept, as I may fay, of forgiving finnes : It may be had now at an eafie rate} onely for forgiving them that trefpaffe againft thee : faut it thou tarry till the Faire foe ended^(and who knowes how foone it may jije., feeing it hath lafted fo X 2 long if 6 \ Forgive m our •TreJfraJJes. long already) there will then be no pardons to be purchafed at any rate 3 but thou muft pay for thy improvidence with thy utmoft farthing. O then my foule, put not ofFfrom day to days leaft thou come 5 as it is faid, a day after the Faires but whileftit is called to day, call thy felfe to account 5 and let not the Sun goe downe I upon thy impenitency to God ? or upon thine anger to thy neighbour : left it happen to thee* as to the rich man in the Gofpell 5 who to mor- row after his Barnes were built 3 would goe in hand with repentance , when God would not tarry the building of Barnes 5 but Hac no&e re- yetent animam tuam , this very night. they fhall take away thy fbule. But is there not in this petition a hole left for revenge to creepe in ? may we not doe as much as we fay 3 and yet leave fbme trefpaftors, upon whom to be revenged ? For,if we forgive fome that trefpafle againft us , we forgive them that trefpafle againft us,although we forgive not all that trefpafle againft us : and thofe we forgive not 3 will be left for us to be revenged. But 3 my foule 3 what Saphiftry is this to beufed to God ? doeft thou not by this, entangle thy felfe in thine owne Net? May not God jufriyreturne thy Sophiftry upon thee D and' fay? Thou defireft to be forgiven, and thou fhalt have thy defire : if ^forgive tliee fome of thy trefpa(Ies 3 I forgive thee thy trefpafles 3 although I forgive thee not allthytrefpafles 5 andthofeI forgive not,, will ierve my turne for thy condemnation. And when Forgive us our Trejpajjes. J 15 7 when God fhall fay this, art thou not well ier- vedforthy Sophiftry? Wherefore, Ofooliih foule , leave playing the Sophifcer with God 3 and as it is thy defire to have all thy trefpailes forgiven , (b let it be thy meaning to forgive all that trefpaffe againft thee : For if thou wilt have a generall pardon^thou muft general- ly pardon. If our forgiving of others , confifted in gi- ving good words 3 in (hewing faire lookes } in affording fmiling countenances ^ in offering diflembled courtefies '■> we might well enough thinke , that every man living, performed the condition of this petition 3 and that the whole world were nothing but Charity : but feeing God hath thuscenfured the Iiraelites Fafting} Is it fitch a Faft that I have chofen $ Is it to bore downe jour heads as a Bulrujh, and tojpread Sack- cloth and Ajhes under you ? Doe we not thinke he will as feverely cenfure our forgiving > Is it fuch a forgiving that I require ? Is it to imile in a mans face 3 and cut his throate behind his backe ? Is it to give good words, and watch a time to take revenge ? Is it to carry Honey in the mouth , and Gaff in the heart ? And how then can wee choole now but feare , there is fcarce a man living that can looke to have his (innes forgiven } and that there is not fo much as the poore womans mite of Charity in the world. For true Charity is without diiTimu- lation : and to take diflimulation out of the world , what were it , but after a fort to pre- X 3 vent Efay ?•*, 158 Forgive us our Trejpajjes. vent God j and to make a new earth before the time? But why fhould God require of us:' fych a quicke returne from anger^who could himfelfe carry anger in his minde much longer .ajjes m tkyfelfefroward. And God himfelfe feemes to make knowne this property in himfelfe} where he faith in Ezechiel : Becaufe Edom hath taken vengeance ^and revenged bimfetfe upon Juda: there- fore mil 1 take vengeance ,and revenge myfelfe upon Edom. And we cannot in nothing, be fo like to God as in being mercifully Chrift faith j Be ye mercifitll^asyour heavenly Father k mere? fuU&wx if we care not for being mercifull to others, that we may be like God > let us at leaf* be mercifull to others,that God may be like us : for, if we becmell toothers ^ there is no avoydingthis property in God? he will alfo moft certainely be cruell to us. To obtaine therefore mercy from God to our felvesj we juftly make profef- fion of our owne mercifulneile to others '-, yet we tell it to God 5 not to informe him, and make him to know it 5 but that wee may be witneffes againfl: our felves, if we doe not per- formeit. But are there not many other workes, by which we might better have expreded ourcha- rity,than by forgiving of trefpafles ? Certain- ly not any. For all other workes may have lea- ven in them, and worldl^endsj but this is wholly fpirituall •-, and without any mixture at all of carnall refpe&s ^ and therefore though it be not the onely,yet it is the principall$and as I may fay,the Quorum of all the workes of chari- ty, as without which , no other worke of ours, how good fbever , can indeed be charitable. For, thou may ft vifit the ficke 5 and take great paines. Forgive us our trefyafles. paines to doe them comfort '•> yet there may be leaven here 5 for are there not profits often- times ? are there not benefits many waies,from dying men to be expected ? and fo thy visitati- on may be farre from charity. Thou mayfl: build Almef-houfes 5 and give great revenues to maintaine them 5 yet there is a leaven of vain-glory 5 and a leaven of falfe devotion : as the Israelites gave their ear-rings, to make the golden Calfe 5 and fo thine Almes alfb may be farre from charity. Thou maieft give all thy goods to the poore 5 that thou bring thy felfe to be one of the number^ and yet, perhaps, but poore charity neither 5 for may there not be leaven in it, feeing heathen men have done as much } Thou maift give thy body to be bur- ned 5 which (eemes not onely the heate,but the height of charity 5 and yet, perhaps, but cold charity neither : for are there not leavens of vain-glory ? of falfe devotion ? of obftinacy, and even of malice? ftrange leavens indeed : but yet fuch leavens there are 5 and fo thy feeming Martyrdome, may be farre from cha- rity. But when thou forgiveft them that tref- paue againfl: thee 5 this can have no leaven at all in it , for it can proceed from no beginnings it can tend to no end 5 it can aime at no marke, but onely charity : and therefore this certainly, of all the works of charity,the fitted: to exprefle it 5 and therefore the fitted: here to be ex- prefled : For,this is the new Commandement, and, as I may fay, The Law of the Goipell $ Y that 161 Exod, $*•$* Phil. 1. 1*. i6% pfai.414.42. A^siLij. Forgive usourtrefyajjes. that we love one another •> but no loving with- out forgiving. But doth not this Petition feeme of a ftrange condition ? For we afke God to forgive us up- on condition,that we forgive others 5 but what if others doe not trefpane us ? then wee have nothing to forgive, and fc God mu ft forgive us for nothing. But is it not, that though men fee the fruit but as it hangs upon the Tree ^ yet God fees it as it lies in the roote : and it fhall be lufficientj ifwe be fuch forgi vers, as all the godly are Martyrs \ of whom David&id^ For thy fake are we Jlaine continually : and as Saint Faul was a Martyr at Ierufalem-, before he was a Mar- tyr at Rome : an habituall Martyr^before he was an actuall } even then when he (kid^Iam ready ; not onely to be bound-, but to die at Ierujalem for the Name of the Lord lefts. And as fuch Martyr- dome D (o fuch forgivenefle will ferve our turnes with God : will ferve Gods turne in us. This Petition is in nature of a contract : and how can the contract be valid, that feemes not made upon a valuable confederation? For,what recom pence is it,for our trefpaffes a gain ft Gods that we forgive others? If God had done us any wrong, that we might fay : Forgive us, O God, as we forgive thee : then there were rea- fon in the Petition % and good ground for the contract : but alas, there is no fuch thing. For if Samuel could fay' : Whofe Oxe^ or whofe Ajje have I taken , or to whom have I done wrong? Behold a jufter than Samuel is here;, one fo farre Forgiye us our trtfj>a(Jes. farre from doing us wrongs that heeis al- waies loading us with benefits : One fo farre from bending his fift to ftrike us $ that he is al- waies opening his hand to bleffe us % and where is then any ground for our contra d: > But is it not 3 that if we give a cupof cold water to Gods children «, God takes it as if we gave it to him > and if we forgive the trefpailes of others i, God takes it,as trefpaftes forgiven to himfelfe ? And though Gods forgiving of us be of infinite more vajue than our forgiving of others f, yet if he be pleafed to fet fo great a price upon ours '-, and to fet no greater upon his owne 5 what can hinder but the bargaine may (land firme enough ? For in contracts betweene God and us : there are indeed, two kindes of values : A value of worth, and a value of Acceptance : and in the value of worth 5 wee are, God knowes, nothing worth \ for what have we that wee have not received \ but in the value of Acceptance;, there comes in our wealth : which, as it chiefly confifts in facrifices 5 fb of all our facrifices, there is none more accep- table to God : None that makes a fweeter In- cenfe to Gods fenfe (though to common fen- fes, of no fent) than our forgiving of tref- pzfihs.Salomon offered to God in Gibeon>& great facrifices evenathoufandBullockes^ and yet behold, a better facrifice here, than that of Sa- lomon, For obedience is better than Sacrifice } and to hearken is better than the fat of Rams* If thete- fore we make not ufe of this facrifice, and for- Y 2 give 16 Pfal,«58. I6i 1 Sam. 1 J. a*. 1^4- Forgive usourtrejpaffes. give not others : wee lofe the beft meanes wee have of improving our wealth 5 and may with David ftand, upon Quid retribuam Domino, as long as wee will 5 but wee (hall never finde anything, fo much worth our giving, as for- giving. For-^his God accepts as a match to his owne mercy ^ and fo bringing downe the price of his forgiving 5 and railing the price of ours $ hee makes at laft the confederation to be valii- able,and gives validity to the contract. But have wee not a great bargaine from God,by this Petition } to have all our trefpafles forgiven 5 for only our forgiving the trefpafles of others ? No doubt we have & if God give us as well the grace to make ufe of the Pe- tition 5 as Chrilt gives us the inftro&iort, to make the Petition. Otherwife it may prove the worft bargaine that ever was made : For if wee expect our forgivenefle y depending wholly upon God 5 there can be no feare : but if wee expect k> depending upon any thing in our lelves 5 what hope can there be? fee- ing revenge lies boyling, and burning in our breafts, but charity. Gad knowes, kes cold j at cur hearts. But may wee not fay, there are 'in God two attributes, his Mercy, and his Juftice $ and that in this Petition, wee are provided for them both ? For if we meet with his -Mercy -5 it is enough to fay. Forgive us our irefpaffes: and if wee roeete with his Juftice, wee have in a readinefle to fay. As wee for- give our debtor*? This wee may fay indeed 5 and Forgive us cur treffrajjes* 16 5 and it will doe Well, if wee can well doe it : but if wee faile to doe it 5 as wc make not good the condition ? (b wee can looke for no good from the Petition : if wee perf orme not to God our promife of forgiving., which wc are fure of bur felves wee cannot : we cannot pro- mife our felves the performance of Gods for- giving 5 which we are fure tobe molt miferable if we doe not. But will it not give a boldneffe to men 5 and make them carelefle how much they finne^ if they may have their finnes fo eafily forgiven ? we may therefore remember 5 there is an An- tecedent, Thy Will be done $ and a fubfequen*", Lcade us not into temptation 5 and an adjunct. As we forgive our debtors 5 and all thefe muft come together, and compatTe in this Petition : or elie this Petition, being left to it felfe alone, will never be granted h nor our finnes be forgiven. And let us not thinke the fuite eafie, becaufe wee come as children to a Father : for we muft confider, we are but children by Adoption,and if the condition of Adoption be not performed, the alliance is diffolved 5 and then we become as meere ftrangers : or rather as the very chil- dren of wrath, as we* we're before : as the Pro- digall childe confeffed, Ha wm m wore worthy, tobe called his fonne. But doe wealledge our forgiving of others, as a cauie of Gods forgiving of us 5 or as a mea- sure } Not as a caufe j for fo wee fhonid take place of God, andgos before him: Not as a Y 3 mea- '■ J ' 1 1.1 napp " 166 Iohn i. itf. Forgive us our trefta/Jes. meafure : for fo we fhould limit God, and be above him. And yet as a caufe , butacaufeof capacity of pardon, not a caufe of pardon : a caufe of approach, not a caufe of accede : not an efficient, and yet without which, noefFe6h And as a meafure alfb 5 but a meafure which wee bring empty to God, and looke that hee fhould fill it «, that of his fulnefle wee may all receive. When wee pray to God to forgive us, as wee forgive others, wee doe not limit God to our forgiveneffe 5 but we require his fbrgivenefle in its owne extent 5 as much more full and abfolute than mem as hehimfelfeis more abfolute than we .* his Mercy more full than ours. But if this be no caufe of our fbrgivenefle 5 what can we fay of our felves, why our finnes fhould be forgiven ? Can we fay,that theCom- mandements are too many, and too hard to be kept ? But we finned as much when there was but one Ccmmandement h afftl that one, eafie enough in all reafon. Or can we fay we have finned ignorantly, and beene deceived? but that excufe would not be taken, in our firft Parents § who yet could plead it better than we : for, they were Novices in the world, and not acquainted with the Serpents Subtilty^ which to us that haveferved ourapprentifhip in the world, is too well knowne. Or can wee fay,we have beene confrrained,an*d have finned of neceflity ? but nothing that is not voluntary^ fhall be laid to our charge. We may thus goe over Forgfae us our treftaffes, f: over all the pleas of excufe 5 and we (hall find none to make for us, but all againfl us 5 J3nfe$fe 3 perhaps,a plea of Ddvidf&nd thata orange one, Godknowes: %e merciful! unto mine iniquity ^ O Lord, for it is great* A ftrange plea indeed 5 to make our cafe defperate^that it may be thought reafonable : to make our (elves Mongers, that we may appeare handfome, yet fiich is our cafe, that fuch mull be our courfe : for if we mince our faults, we doe but inake them the more 5 and if we hide them from God, we doe but make him looke more narrowly to them '•> and until! we confefle them to be great 5 it (hewes we have no great feeling k if no great feeling,no great remorfe , if no great remorfe, no great forrow 3 if no great forrow, no great repentance. And if we examine Davids words well 5 we (hall find both a truth in thereafon 5 and a reafbn in the truth of them. They are greats great in number, for they are more than the fands of the Sea. Great in weighty for they are as a weighty -burthen, too heavie for him to hear©. Great in voyce, for their cry reacheth up to heaven. Great in continu- ance 5 for they have lafted from the time his mother conceived him, to the time his mo- ther the earth received him againe. And yet in the truth of thefe greatnelTes, there is great realon of forgivenefle. They are great, and therefore fit to (hew Gods Power to be great, that can forgive them : They are great, and therefore fit to (hew his Mercy to be great, that will IO7 Pfalaj- 11. lob 15 17, Pfal.j8.4- ©en. 4. 1 o. ! God, for thy Mer- cies fak§'^ for how elfe could hee juftifie his Nature of being mercifull ? and even from our felves, though David Aoth. but intimate it, when he faith , The Lord faid unto my Lord : yet we can deliver it in plaine termes : Forgive us, O God, for thy Sonne Jems Chrifl: fake -■> and this we may juftly call a reafon from our felves: feeing hee was therefore given to us, that he might become of us : and being in us,he might be a ranfome for us. . And therefore, when we fay, Forgive us our tre/pajfes: doth notChrifc feeme to take our perfon upon him ? and when we fay, As we forgive our dehoursj doe not we feeme to take Chrifts perfon upon us ? feeing in the Petition that feemes verified which was fpoken of Chri ft, Hee was. accounted among the -wicked: and in the condition, that feemes ve- rified which is fpoken of us j Of his falnejfe wee have aU received* But though our forgiving of others, be nei- ther Forgfaeusour Tre/paffes. ther caufe nor meafure , or Gods forgiving of us: yet it may be inquired,which hath the prio- rity? for they are here fo woaven and connexed together: that it cannot eafily be difcerned. Gods forgiving is firft named 5 but our forgi- ving feemes firft intended. Our forgiving is the condition ^ and the condition rauft be firft perform ed,before the petition can be granted. Gods forgiving is our petition 5 and the peti- tion muft firft be granted, before the condition can be performed. So wee are in a labyrinth here. Our forgiving proceeds from charity : but what charity without the grace of God ? and what grace without forgiving our finnes } Gods forgiving proceedes from mercy ' but what mercy to them , that have not charity > and what charity in them that forgive not o- thers } fo we are in a labyrinth ftill. Our for- giving is our a&ion : but what acrivenelle in us, to any good, without the affiftance of God, the Fountaine of all goodneffe/ but God af- fi fteth not, where he firft forgiveth not. Gods forgiving is his adtion , and is grounded upon our repentance 5 but what repentance, without forrowing for our finnes ? and what forrowing without forgiving . and fo wee doe worfe to our felves , than Da- vid prayed to be done to his enemies .* Let their prayer be turned intojinneYox we have lit- tle elfe left us^f goodnefle^ but our prayers to be good : and fhall we turne them alio into finne ? and that which is the worft of finne, into a curfe . but their hearts are farre from me* And yet,0 my tongue,! muft not have thee to forbeare faying it5 feeing it may pafle for fome part of obedi- ence 3 to fay as thou art taught, though thou doe not as thou fayefl: $ and who knowes whether God may not give a bleffing to it , whilft it is in thy mouth : that though at firft , it rife not from thy heart , yet through his grace it may revert a convert 5 and turne backe upon thy heart. But what fay wee to fuch men , who are fo farre from thinking it charity, to forgive their trefpaiTours 5 that they thinke it honour , not to forgive them/doe more feare the difgraceof Z 2 men Pfal 1 op. 7. Efaya^xj, 172 I Forgtye us our Trefyajjes. men in forbearing revenge:than the difpleafcre of God in feeking revenge ? May we not juftly fay of inch : that for all their pretending either honour or valourryet are they in truth both co-; wards and fooles:cowards D tofeare where there is no caufe of feare 5 and fooles not to feare 3 where there is caufe. And indeed., is it not a marvellous thing , how men dare be fb bold to fay this petition 5 and yet be {b careieiTe to per- fbrme the condition ? Doe they thinke it to be a eharme 5 and that the bare faying of the words, without more adoe is of it felfe tufficierrt to procure forgiveneffe i Or doe they thinke God fo prodigall of his pardons 3 that he be- ftoweth them upon all commers 3 without any difference ?Or doe they belie ve 3 he is 10 eafie of beliefe,that he takes all promifes for payments^ & never lookes further after any performance ? Alaska!! thefe are but fuggeftions of the divell : they wiil'all be found in the proofe D to be of no proofe^but rather thefe words of the condition will be the ground of their damnation .• for 5 from them the Judge will take the advantage, aiid juftly pronounce againft them:E^ ore tuo U jadico i Thou haft often prayed to be forgiven thyfeKe^, asthou forgiveft others : and yet all thy lifelong^ thou haft done nothing but brea- thed revenge: Thou (halt now at laft have thy afking vfuch forgivenelTe as thou haft mewed. Inch thou malt finder call him into utter darke- neffe : He would never forgive;, He fhall never beforgivenv But Forgvfitfour Trejptjjes* But why fhoiikl God require that of us which he would not doe himfelfe ? For 3 when the Angels finned^ He would not forgive them^but presently in his anger 3 caff them out of Hea- And when our firfr parents tranfgref- ven fed : He would not forgive them, but pre- fently in his Juftice cafe them out of Paradife. And yet if he had forgiven the Angels 3 there had not beene a Serpent to (educe Eve : and if he had forgiven our firfc parents, there had not beene original! finne to corrupt us. But O my foule, take heed $ remember,the feed of the woman was not yet promifed : and thou may ft hereby fee what God is to us , without Chrifr f> even a confuming fire : and what he is, through Chriit 3 a fire frill , but $0 comforty not to confume : for he having payd the ran- (bme of our ftnnes : it is now as juft with God to forgive flnnes - as it was before to punifh finners : and we are now in the ftate Saint Tmd fpeakes of, forgiving one another \even as God for Chrifi Jefwfake hath forgiven us. So that God re- quires no more of us,than what he hath perfor- med to us : Or may we not be bold to fay j He therefore requires it of us$ that he may be able to performe it to us ? and let it not be taken as impiouily fpoken $ that God fhould not be able to forgive us unlefle we forgive others : feeing there is a pious fenfe 3 in which perhaps we may be bold to fay 3 He is not. For is it not faid of Chriit : that among his owne peo- ple he could doe no miracles : he feemed, not Z 3 to J 75 Heb. 12. 19- Iohn I* 9, 174 Mark.tf.f, Math, iS.zj. Forgive us our TreJpaJJes. to want will b but to want power 5 He could not doe them : yet we muft conceive this want of power was not in refpecl: of himfelfe : but in refpecl: of them 5 they wanted faith , and were incapable. And as in them want of faith feemed to take away power from him that is omnipotent : fo in us, want of charity feemes to take away mercy, from him that is all love : For doth not Chrift tell us of a King, who for- gave his fervant many debts : but when the fer- vant would not forgive his fellow , he came upon him againe for the fame debts, notwith- ftanding his former forgivenefle : Not , that the King went backe from his mercy , but that the fervant went forward in his cruelty : He wanted charity j and was uncapable. For Gods mercy indeed can never enter , where mans cruelty keepes pofleflton : and it is impoffible a pardon mould be fealed to him , in whom hardneiTe of heart,fufFers not the feale to make impreffion. But is there not a difference here betweene the condition and the petition ? For , in the petitionee pray to God to forgive our debts : but in the condition we offer God , to forgive our debtors h and why is this difference ? In- deed in both mull: be underftood both : yet in each of them there feemes a fpecialladdrefle- ment to each of them- For it follows with God, that if he forgive the finne 5 he is prefently withall reconciled to the tinner : but it fol- lowes not with men b for they oftentimes can be I ••am Forgive us our Trefrafjes. ijf be content to forgive the offence ;when yet they cannot finde in their hearts to be friends with the offendour : as it is the voice of the world to fay 5 I will forgive him,but Khali never forget him: where,by not forgettingjthey meane not loving y and truely if they love not 3 trewly they forgive not. But feeing our trefpaffes are of two forts : fome , committed again ft God 5 and fome, committed againft our neighbour : It may be here demanded ^ in praying to God to forgive our trefpaffes , what is it we meane ? FoV< , if onely the trefpaffes committed againft God. what fhall then become of the trefpaffes cem- mitted againft our neighbour? and if in our prayer wee meane them alio } it may then be doubted what God hath to doe to forgive tref- paffes committed againft others,and not againft himfelfe ? Certainely in our prayer we meane both^and therefore it remaines onely to refolve the doubt 5 which none but prophane perfons would offer to make. Indeed , if thoucouldft finde any thing which were a trelpafle againft thy neighbour and were not alfo a trefpaffe a- gainft God: thy doubt might be thought fome- thing> which now is nothing : feeing, there is no trefpaffe againft thy neighbour, which is not firft and greateft, a trefpafle-againft God. For if a man fteale 3 it is a trefpaffe againft his neigh- bour 5 but it is firft a trefpaffe againft God 3 be- caufe God forbids it .If a man commit a murder* it is a trefpaffe againft his neighbour 5 hut-it is firft rfa!, ^ i. 4, Forgive us our Trejbajjes. ?c*$a firfla trefpafle againfc God ybecaufe God for- bids it: but this feems not to remove the doubt. For { did not Cain commit a trefpaffe againfc Abel when hee murthered him } yet God had not then forbidden murther. Did not Rachel commit a trefpaue againft Laban D when (hee ftole his Idols ? yet God had not then forbid- den ftealing. Indeed , thefe things were not yet forbidden by the pofitive La,wes of God, written in Tables of ftone } but they were not- withftandingforbidden by the naturall Lawes of God 3 written in the Tables of our hearts. But tn * s doth not yet remove the doubt nei- ther. For feeing there is fome trefpafle com- mitted againfl: the neighbour: it muft needs belong to him to forgive his part 5 and not to God to forgive all. Surely , the neighbours part 3 in regard of Gods part, is fcarce worth reckoning: and therefore David though he had taken from Vrias , both his wife and his life j (two as great trefpafles againfl: a neighbour, as could be) yet hee faith to God : Tibi, tibifoli^ peccavi : Againfl thee^againfl thee onely have I fin- ned: as if his trefpafles againft Vrias, were not worth the fpeaking of. Yet God is contented to allow the neighbour his part alios, and there- fore Chrifl: teacheth us > If our neighbour have ought againfl m:to gofirfl and be reconciled to him, before we come to offer at the Altar : as if elfe he might put in a caveat s and ftoppe our petition: and fo indeed hee may. Wee muft therefore ufe all earned intreaties 3 offer all pofiible fatif- fadtion : I Forgiue us our trefpajjes. faction : make all humble fubrai/fron to pro. cure our attornment: but if all our endeavours cannot pre vaile : if our ability bee fo fmall, that wee casnotfatisfie ; or their hearts befo h:ird- ned that they will not bee fatisfied: it is then Gods prerogative to take the matter into his ownehands: For vengeance is his, and hee will repay.- and The Lord Is King, faith the Pfalmej the earth may be glad.* and glad indeed, wee may bee all : that the Lord is King, and will judge the earth: for, if men mould bee our Iudges$ and our hope of forgivenefTe mould ftand in the breafts ofKien.-alaspoore wretches, what man of us all mould goe to Heaven i for, what care they how many goe to Hell: fo they may bee revenged, and have their wills? which David knew well : and therefore when after a great finne, God offered him his choyce of punish- ment :2:tf£*T famine, or pfkileme, or to flee three dayes before his enemies : though he feemed at firft in a great ftraight* yet he quickly refolved of his choice •• Let me fall ( faith he ) into the hands of God, for his mercies are great : and let mee not fall into the hands of men. And therefore Chrift, out of this prerogative of God, faid unto the thiefe upon the CrofTe: This day jhalt thou bee with me in Paradife: hee ftandsnot to examine histrefpafles to his neighbour: hee takes upon him to anfwer them himfelfe; and tells him without more ad oe 5 This day (halt thou be with me in Paradife. Wherefore, O my foule,obferve here firft 5 what thou promifeft God to obferve I A a For-' l 77 l>fal.ibutaswe are led.- for if we bee left , to our felves, we are fure to fall. We are there- fore And lead us not&c. 185 fore contented to be led : and have made choice of our leader 5 but if hee lead us , where wc may chance to fall, what are we the better for his lea- ding? and what is then our prayer; that he will not lead us, into the rugged waics of temptation, where we may dam our f oote againft a ftonejbut that hee will lead us, in the even paths of righte- oufnefle, where our feete may neither flip nor (tumble : and if he doe not alwaieshold his hand over us^© keepe us from taking falls ; that yet at leaft, hee will put his hand under, and keepe us from taking harmes. Butifwp take this petition generally 5 doth it not feemeto make us fpeake exceeding ftrange- ly< as though wee thought God a feducer 5 and where all this while we have expected hee mould doe us good 5 wee mould now begin to fearc,hee [would doe us hurt? But the truth is, wee arc not diitruftfullof God, but of our felves 5 not of his leading, but of our following: Not that God tempts us, for S. lames hath cleeredhimofthat, where he£aith$tb4t Gtds tempts vom*?*. But wee have other tempters; the world, the flefli, and the divell; who have all their feverall waies of tempting: For, the idivell tempts us, by fug- geftion of fancies ; the world tempts us by al- lurement of obje&s 5 the^efh tempts us by incli- nation of will : and thefe againe are all preffed upon us; by the devill 5 with the rage ofa roaring Lyon, by the world, with thefubtilty ofa flatte- ring enemy 5 by the flefh,with the treachery of a falfe friend :iothat,ifforce and fraud and falfe Icr. $%.$. Bb hood Gal.?. lohn, 1 29. 6.35. i8tf I ^#*/ lead us not&G. hood would doc it, wc were undone : and yet a- gainft allthefe we may doe well enough :. For, Chrift hath overcome the world, and hath bro- ken the ferpents headland by his death hath mor tiffed the fieih : and Co no matter now, who is a- gainft us, if God be with us: but if he lead us in, that mould lead us out -.in what cafe are we then? God is an Actourin all our aclions j and he hath two hands toworke wkhall, though he doe not alwaies ufc them both at once, and what is then our prayer t that he will be pleafed not to ufe his left hand of Iuftice,to lead us into temptation 5 but if hispleafurebetodoefojthat y t etat leaft hee will ufe his right hand of mercy alfo,to leadc us out,and to deliver us. Wcefaid before, that this laft petition of the three latter 5 feemes to be fubordinate to the laft petition ofthe three former ,and there- 1 fore having fay&fthy wvll be dent^ wejtiftly now make fuiteto him to bee good unto us 5 and not to laytoobeavie burdens upon us*, for of whom mould wc feeVc for mitigation of our burdens, but of him to whom wee have fubmitted our backes ^ But why fhould Chrift teach us ano- ther orderin our praying, then he ufed him- felfe in his owne praying? For hee prayed: F*i* t her ^ if it be pofftble let this Cup pap from me-, yet net as 1 mil, but as thou wilt ? to putting hi 3 petition before his fubmiflion: buthee teacheth us, to put our fubmiflion firft, and after to come with our -petition f Is it not that Chrift might place his petition where hee pleafed 5 who had power And lead us not,0*c. 187 power in himfelfc to grant it to himfelfe? For he had power to lay downehis life; and hcc had power to take it againe : but if wee mould place our petition firft, it might fee me, as if we did capitulate with God; and made not our fubmiffion, but upon condition. When wee fay> Lead hs mt' y we feeme to doubt God: but when we fay. Deliver us: we (hew ourtruftin God 5 When wee fay, Lead us nety it implies we are fearefull: but when wee fay, Deliver us-, it implies wee are confident. And how mould this variation come to hap- pen ? In the firft, wee looke upon our felvesj and can fee nothing, but weakenefle: and there fore can feele nothing, but doubtfulnefle and' feare: but in the fecond, wee looke upon God: and can fee nothing but goodnefle : and there- fere can feele nothing but hope and confidence. In the firft, wee confider the great hate and power of rhedivell over us: and this makes us fearefull: In the fecond, wee confider the great love of God to us : and his great power over the divell: and this makes us confident In the firft,weconfider the Law: and what is threat- ned totranfgreffours,and have caufe to feare: In the fecond wee confider the Gofpell, and what is promifed to beleevers: and have caufe to hope. Thus the Law fends us to Chrift: our owne weakenefiTetofeekeforfuccour : the tempter to looke out a deliverer. Confider. then, O my foule, what happinefle itisto thee: that though the Law kill: yet Chrift quickens: B b 2 though Gal. j. 14. i'88 L Pfsl, 115.37 And lead us not&a* though the ftefh be weaken yet the Spirit is Willing .- though thou haft a divell for thy temp- ter i yet thou haft God for thy deliverer. And may we not take comfort, to thinke how fitly ourtemptation,andour deliverance are placed in one petition together; leaft if they were put into two petitions, they might feeme to bee too farre afunder ? For if our deliverance, mould not bee immediate to our temptation 5 GOD knowes, what hurt wee might take j but wee all know, what hazzard wee mould runne. It may feeme a ftrange prayer of David, to fay, ^Avmeowlos } ne videant vamaitemi Turne a* way mine eyes from feeing vanity ;as though God medled with our looking ? Or that wee had not power in our felves ; to caft our eyes upon what obje^s wee lift? But is it not, that what wee delight in,we delight too looke upon i and what welove,welovetobefeeing? and fo to pray to God, that our eyes may not fee vanityjis as much as to pray for grace, that we be not in love with vanity. For indeed, vanity hath of it fclk fo gracefull an afpe<5t, thatit is not for a natural! I man,to leave looking upon it : unlefTe the fairer ' afpe& of Gods grace,draw our eyes from vanity, to looke upon it felfej which will aiwaies na- turally bee looking upon the faireft. And as Da. vid here makes his prayer in the particular, a- gajnft temptations of profperity: fo Chrift tea- cheth us, to make our prayer in the generally againftthc temptations, both of profperity and adver- *— ^--V^JJ-tr-^^-'Ay'^,--^-.^-^'^..-*! , 1 ."..■iilr^i, ~r~ •*■""•■ And lead us not^ e>TOJ>i l 9°\ And lead ur not y &*c. i a good man muft fuffer, that the divell might know it? was it jufticein God to put a righte ous mantopaine,oneIyforthe divds pleafure> But the cafe indeed is cleane other wife.- God did it not for the Divels pleafure .- but for his torment: and not ior enfotming of himfelfe but for endeeringof /^, For, asthereis no fuch crofle tothedfvell.to make him impatient, as tofce amanthatis patient in crofles.So there isnodecdofmen, fo acceptable before God- as to take all thankfully which hee laves upon them. For, not to murmure,- or not to caft oureyes upon vanity: arcin themfelves any great matters: but when a man murmures not in adverfity, w h Ic h gives fo many caefes of impatience: or when a man carts not his eves upon vanity in profperity.- which minifters fo f^- ?> W ? eheart ' and tkisisone to whom the divell may fay,as he faid to Chrift .- Art thm ""'"Hrm'ttushfirttbttimcKKatthemcul- ty of doing th s: and the danger of not doino this : gives us all juft caufe to fay : Leadm ntim, fSfftptdttsn. Butifitbenotgoodthat God mould lead us ""*!»*""»« why mould wee thinke that Godwilloffentfandifit be good, why moald we offer to pray againft it '. feeing God, who is the Foantameofallgoodnerte,can never be the 'in rfi *? C " Iy us t0 evi " ' ft is good indeed Zr°j u Ut ? l$ n aot ,g° od foru ^ It is good m God,that hee mould fet his Iuftice a worke, where | AndleadusnotiO*c. \ 181 " ■ ' . i . ' - ■ ■ ' - i - 1 i i i i-- ii _, m , where his mercy is provoked : but it is not good for us, thathee mould lead us in.* who is the onely raeaneswe have to lead us our. Wee are well affured, that God never tempts us: for elfc S. lames mould not tell us right; and wee are as well afifured, that God fometimes leads us into temptation: forelfe Chrift mould not lay our petition right : but it is not all one, to tempt us: andtalead us info temptation .- To tempt us is properly the worke of Satan: To lead us into temptation, is oftentimes the worke of God. It was God, that led Chrift into the Wil- dernefle to bee tempted : but it was the divell that tempted him, in the Wildernefle. And even thisisour cafe: if God lead us into temptation, the Divell will be fu re to falla tempting us, to lead us into finne: and to re/ift the divels temp- tings, Chrift found it fo difficult for himfelfe : thatheknowesit to be impoflible for us: and therefore what he knowes wee cannot refift, hee teacheth us to prevent .-which is only done by this petition: For if God lead us not into tempration, the divell may have the will to fall a tempting us :but he mall never have the power to tempt us to falling. But why fhould we pray, not to bee led into temptation : feeing S . lames bids us, to account it for exceeding joy,when we fall into tempta- tion ?. Is it wifedome to pray againft our ex- ceeding joy r Oris k mifery to be led into that, into which it ishappinefle to fall i where mould bee the caufc of our making this petition i \ Not ; ifz x Cor. 10. 1 3 And lead us not> &>c. Not in the temptations^ for then S. lames would not fayjhey were caufe of jey .-Not in Gods leading us,for then David would not de/ire God, to be his Guid : Isit,that temptations, which are good inthemfelvess are made eviil, if God leads us into them? Oris it,taat Gods leading us, which is good in it felfe 5 is made eviil, if it leade us into temptation ? Or fhall wee beleeve Chrift, andthinke S James was deceived? Or fhall we beleeve §. lames, and thinke Chrift was mifta- kenf O feeble flefh,what may not temptations worke upon thee 5 when this very praying a- gainft temptations 5 becomes it fclfe a temptati- on untothee^Butisit not, that fome temptati- ons are onely outward ; and are but as Files, as I may fay, of our rufty nature 5 of which S. lames fpeakes ! And fome are inward, and are as engines of battery, to ourweake nature 5 of which Chrift fpeakes? and fo S. lames fayes true ; thatweehavecaufeto joyin thofej as the Iron hath caufe to joy to have the ruft Filed off/ and Chrift fpeakes true,tbat wee have caufe topray againft thefe, as that which is weake, nathcaafeto pray,it bee notbatter'd with en- gines: and all comes to this, that God will not lead us into temptations, and there leave us : butfo guard us, and regard us in them, that though they Fde :us, they may not foile us: though make us for our fruite, yet not to our fall, but have the iffiie with the tempta- 'tion. - r But why mould we thinke that God will doc than nAvdleadusnot, &c> that for us, which hee would not doe for Chrift himfeife ? For, hee led him into temptations of hunger and thirft 5 offeandals, and reproehes • ofcroiTeSj and perteeution ^ but above all , into that tranfcendent temptation, which made him cry $ My God , my God i why h$ thouforf&gii mee £ and how then can wee looke hee will (pare us? Even for the Tame love wee looke he mould fpare us 5 for which wee find he (pared not him. For he therefore led him into temptation $ that hee might thereby triumph over the tempter^ and wee therefore looke hee will fpare us : left the tempter fhould thereby triumph over us. For God as our Captawie will as wcllbxMig us off} as lead qs on:and he might well truft Chrift with temptations, who had forces of his owne to make refiftance^but alas there is no trafting of us with chem,who are al of us creeples, from our mothers wombe. This petition (eems very plaufible to world • ly mindes ^ becaufe they thinice there are no temptations, but onely erodes ; yet there is fbmething in it that would not like them very wel 3 if it were wel underftood. For would any manlike to pray that he might not be rich > yet Co he does.that fayes this petition, as St.Paul tels m^th^thatmllberkh^fallmtowiany temptations ^ and Into many foolifh, and nojfome luflr. And there- fore Salmon never puts on the mafque of gene- rality, but delivers it to God , in bare tearmes : Give mee neither p&veriy nor riches : Not riches , as being a temptation to fteale away our hearts Cc from W \ Prorjoi8i 194- And lead m not, &c. from God ^Not poverty., as being a temptation eg make us fteale away the goods of others. And yet we need not-be difmayed, or angry with the petition • feeing bee that prayed fo againft rich- es.proved not withftanding the richeft man him- feife that ever was. But muft wee not needs tbioke thtspetition more then needs; feeing by the former petiti- on our (innes are all already forgiven ? Indeed, if Chrift to him chat cryedto him for helpe, had onely faid 3 Thyfanet are forgiven ike $ wee. might well enough have made an end of our prayer there : but feeing hee addeth, Gee thy way and fane no more : this makes wav for this peti- tion ^ and now it comes ofnecefiity to bee ad- ded : for if this petition doe not come and helpe us , wee may goe our way, but wee (hall never goe the right way 5 wee may bee made cleane , but wee (hall never bee keptcleane .• For the former petition was a remedy againft our finne , but this is the remedy againft our finfulnefie 5 that was phyficketocure ; but this is the pbyfick to prevent : and if wee doe not fometimes ufe preventing, wee-mutt not alwaies looke for cu- ring. Bat if this be the preventing petition; and the former , the curing ; why doe we not ufe this petition firft$ and fb perhaps wee might not need the other ? This indeed might well bee done in a found body 5 but ours 5 God knowes from our conception, have never beene fo found iiAnd lead us not, <&c* (bund 9 buc that we have ever needed curing«and therefore our prevention isnotfromdileaies^ but from die growth ofdifeaies, nottokeepe us in perfed heakh 3 but to prefeive us from grea- ter ficknelTe. And as it is a preventive againft finne : fb it is, as I may fay , acrofie bill againft the authour offinnc : for the divell is continually making (uite to God 5 that he would leade us into temp- tation .• md wee by this petition make (uite that hee will not lead us»and wee have no advantage of the diveil , for prevailing in ouc fuite 9 but onely our faith .: for if faith faileus , the di- veil is as like to fpeed in the fake, as wee. But though Chrift prayed himfelfe for Peter : that his faith might notfaile .-andfeemes to leave us here 3 to pray for our felves .• yet wee cannot doubt, but that commingin his Name , hee will doe as much for us as hee did for Peter k and then if Chrift by his prayer 3 obraine for us , that our faith doe not fayle ; wee may bee (are, by our owne prayers to obtaine for our (elves, that God will grant our fuite , and not the tempters. Bat feeing God is in Power , almighty •• in Wifedome , infinite : in Care, moft tender : in Watchfulnefle , moft vigilant : what need wee to feare, or can wee bee affraid of, if hee be our leader ? No caufe indeed of any feare on Gods parr.* all the feare is on our parts : for though God bee powerful!, yet wee are weake, as Chrift faith ^ The Spirit is willing^ bmtkpefi Cc 2 is Iobn 17.10, i — - I I R :PfaI.«f8.l8. !^tn.i.4' And lead ttrntf ,-& Eveline not my heart 1 unto And lead as not, &c. unto any tvill thing : and fb David is as ready ro fay this petition as wee - y Lead- us ml into temp* tation. But is it not ftrange how wee fhould be come to this ? Doth not this petition faite veryi!f 5 with thafe that went before? For by them wee have prepared our (elves at ail points for this fpirituall warre : Bythefirft, wee have put our felves under Gods colours, andgoe under his Name : By the fecond, wee have put on all the Armour of God ; and have as much as the King- dome can afford us : by the third 9 wee have pur on a refblution to (land to it what ever happens By the fourth, wee have victualled our felves for every day , as long as the warre lafts : By the fifth;, wee have made our peace with Ged arid the wor!d$ and is it not ftrange that after all this, wee (hould now fhrinke from the battel!, and bee afrayd lead: God fhould lead us to it } Butalthisisdone,asHezi^A find to E fay 9 The children are come to th birth^ and there is notftrength to bring forth-, that as St. Paul faith, God hath concluded all under unbelief e ; that hee may have mercy upon all : So wee may fay, God hath conclu- ded all under feare and weakened ; that he may deliver all : and that we may know and acknow- ledge, that wee have no hand at ail ink} but that our deliverance is wholly and folely, the work of God: that we may call him, and call up- on him with David : thou our deliverer from our enemies* We onely have a prayer and a fong>for Efay 37.3. Pfal.18.48. 2rOO Pfal.49« xf. Ier 9.4- Ecdcf.^. IJ. 1 Pet-5 8, Exod-i4'4.< Exodif.a. Pfal.n8.14. Efay r ; And lead us not > &c. all wee can doe : a prayer of fupplication $ that hee will defer us ; which is this wee fay here 5 D diver us from evilhaxid a fbngof praife for our deliverance, which is that, chat folio wes 5 For thine it the Kiftgdome, the popper and the Glory, Afongof praife for our deliverance: 6ut from what, and from whom? From heil, from the grave, from the world, from our enemies, from our friends, from our felves,5 but above all, from one that makes ufe of all thefe againfl us 5 from the bramble fatan , who catcheth hold of us, to rule over us:bnt thou O Lord, art the true olive tree $ and thine is the Kingdome : from the roaring Lyon, that goes about to devour us : but thou art the Lyon of the Tribe o£iuiah J aod thine is the Power^ from the cruel Pharaoh , that purines to deftroy us$ but thou art the Lord ofHoftsthatgerteftthe honour upon Pharaohs Hoft, and thine is the Glory : And for this^deli- verance from Pharavhrnd his Hoft,thoughbut a type ofours^M*/?/ longfince fung a fong fo loud, thatithatheechoedfromhimto David 5 arid from David to Efajr, and from Efay js come to us, Shou^QtoriartoMrftrmgik^admrfoffg^ for thou haft hem our deliverance. Bat is deliverance from evill, thehlghefi: I bleHing wee cantsach to , by our prayers? what I becomes then of the refurreftionof our bodyes, I and the life everlaft ing ? things Co much talked j -of, and fo highly -magnified ? Are they onely i idienamesjandare there no Qich things indeed? Or are they fo little worth- the p raying for ? that j m Deliver us from evill, &c. i 201 in all this abfolute Prayer, we beftow not (b much as a word upon them? Or (halLwe thinke the Prayer imperfedj feeing the greateft things are left unprayed for, and not once named or im- ply ed? O my foule, take heede, let not the weake fancies of thy owne fpirit 5 or the ftrong fuggeftionsofaworfe Spirit, movefuch unhal- lowed doubts within thee 5 For our deliverance from evill, (hall plainely appeare to bee the higheft blefiing wee directly attaine to by our prayers; and yet our confidence for therefurre- ftion of our bodies $ and for the life everlafting, (hall have foundation enough to ftand moft firme.Forthe three firft Petitions,feeme chiefe- ly referred to the honour of God 3 in whom all his attributes are equal! 5 and therefore in them, wee goe, as I may fay, upon even ground $ wee can find neither riling, nor falling in them; wee fee me to (ee nothing,that carries any higher than the earth, or that carries any longer than this life $ (and therefore that claufe, In earth at it it in Heaven; though it be exprefled onely, in the third petition $ yet it is by many, underftood alfo in the other two :) but in the three la- ter, which are referred to out owne benefit 5 wee feeme to be climbing up lacobs Ladder $ fot at every petition, wee taice a ftep higher. In the firft, wee beginne very low $ and aske, as lakgb did, but onely meate and raiment : In the fecond, wee take a ftep higher 5 and aske a pardon of our faults. In the third, wee goe yet higher 5 and aske an abfolute protecli- | Dd on lot 1 Deliver us from eyill D &c> on from all dangers , and deliverance from all evill : wherein wemaybefaid,tobavewreftled with the Angell^ and obtained ableffing ♦ for this is the higheft ftep wee can poflibly attaine to in this mortall life : But how doth this ftep reach fo high aslaeofo Ladder, which reacheth up to Heaven ? Marfce therefore, O my fbule, far>having begunne in humility $ It feemes,as if Chrift here fhould (ay unto us : Friend, (it up higher : for this ftep bf our deliverance from evi! 3 Teenies to deliver us to Heaven : feeing it is contiguous, and joynes immediately to the firft fter>,wee (hall take in heaven $ when all teares (hall be wiped from our eyes 5 and they be made cleere, to behold the blefTed vifion of God 5 which is the higheft ftep of all: and in which confifts the fumme andfummut//o£ our eternall happinefle. But why in all this Prayer, fhould wee have for thefe things, no Petition? Is it that wee fhall have them rather by the participation of Chrift:, than by the interceftion ? rather as fbnne^by inheritance ^ than by fute,as fcrvants ? and is as much beyond our prayers, as above our capacities ? Or is it, that our deliverance from ev ill , which is the higheft ftep wee are capable of in this world, implies an Adhering to the Deliverer himfelfe in the world, where wee fhall be capable ? Or may wee not fay, that the Peti- tion, Xfy Kingdom come '^ though it goe from us with an onely reference to the honour of God \ yet it is returned from God to us 3 with this Inference "'- 'Deliver us from evill^c. Inference ^ Honorantes me Honorak >.* and though it reach not fbfarreas the fuite of his mother of Zebedeus (bnnes 5 to have one fit at the right hand 5 the other at his left : yet hee reacheth as farre as the fute of the thiefe upon the Crofle 5 herds remember mee when thou commeft in- to thy Kingdoms, But left it mould be faid, that wee goe about to take the Kingdome of Heaven by violence, may wee not make the matter plainer, by lay- ing : that wee therefore pray not for the re- furre&ion of the body^ and for the life ever- lafting : becaufe they are not (b properly the obiects of faith/ which have rnoft to doe in our Prayers 5 as they are the obiedfo of hope, which is a tranfcendent to our Prayers. Faith indeed prepares us for hope : and thefe things we here pray for, for the things wee hereafter hopefor : but as it is not the fathion of a fonne, to pray his Father to make him his heire 5 but hee car- rieth himfelfe dutifully 5 and performeth his obedience 5 and thsn hee doubts not but hee (hallbe heire: (b itisnotourfamioffwithGods to pray for our inheritance 5 which is life eve r- laftin?, andth^ Kingdome of Heaven 5 but we pny 3 that as (bnnes 5 we may doe our duties $ and obey his Will 5 and then, wee have an aflured hope, wee (hallenioy them. Although therefore by Name , and in exprefle termes,wee pray here, but for the things oneiy, which may be had here 5 yet by confequenty and as in their caufes, wee pray alfo for the things, which (hall be had Dd 2 here- ' 2o ? 1 Sam.2.30. 204. Heb-*»ii.x8. Pfalra. 16. 9' oh- i?.*f- Gal- f. y. Fie $. 7. Deliver us from etiU&c. hereafter. For the Graces, which are the caufes j preceding now , the bleffings which are the ef- fects, willneceffarily follow 5 that is, remiffion of finnes,and obedience to h is Will - y and an uni- ting to Chrift by thecomming of his Kingdome, being here obtained 5 the refurrec"tion of our bodies, and the life everlafting : and the bleflcd virion of God will undoubtedly fucceed. Wee therefore pray onely, that all impediments of our owne defects, may be removed $ and that all Graces necefiary , may be fupplyed : and for the reft, wee reft our felves upon God : and Faith feemes here, to put us over to Hope 5 for wee have no more Petitions to make | but the next thing that followes : is that, of the Martyr Stephen, concerning our eternall life 5 In manw tuas Domim , commendo ftiriium meum : and concerning the refurredrion of our bodies, that of the Prophet David % Mj flefh fhall reft in hope : For having the promife of his Word 5 and the truth of his promife, and the infalli- bility of his truth* for our fecurity- though wee have not done with Faith $ yet we have now more to doe with Hope ^ and through Faith are made confident to fay in Hope 5 I kfowjhatmjfadettmrU'veth 5 and though wormes jdeftroy this body, yet I fhall fee God in my flelh. For, wee through the fpirit wait for the hope of righteoufhefle through Faith ^ and that being juftified by his Grace , wee fhall be made heires according to our hope of everla- fting life. But Deliver us from eyill,&c. 205 But yet ttlaft, if it be wafted of this prayer, that it muft of neeefficy include alfo the Wei- fincs or the World to come* or elle will be concluded for imperfect : may wee not very iuftly juftifie it, even m this kmde alfo? Let us therefore take a review : For, though at the firft looking, wee have difcovered no- thing; yet wee continue looking, as the ler- vant of EM did 3 wee rt*U Pf rhaps difcerne a Cloude , arifmg from the fea of thefe Pe^ tirions, that willferve to fignifie, a fhowre of bleffings, immediately to follow. And wee neede not ftand long a leaking: for, doe not the very firft words afford us a Cloud ? t or, when wee fay, Our Father : doth it nor. im- ply, that wee are his children > and if the Father alwaies be in Heaven § fhall the chil- dren alwaies be on Earth ? how then is it true, that where hee is, wee (hall be alfo ? and that which Chrift faith : the fonne abideth in the Houfe for ever > For, how (hall hee abide there, if hee never come there> feeing there- fore Heaven is Gods Houfe 5 and wee as chil- dren, muft in our time, be in the houfe with him; we muft neceffarily at laft, come to be in Heaven : and fo one of the bleffings is found faeere, which was complained of, # to be wan- ting in the praver. And when it is laid, Hat- red be th mm : fhall not Gods Name eter* sally be hallowed ? If then wee be appoin- ted, to doe a worke which is eternally mult not wee be needes eteroall, that are to doe D d x «? i o 6 I Deliver us from, mil, &c. it > and fo, to our being in Heaven, is ad- ded eternity 5 another of the bleffings, com- plained of, to be miffing. Let us now come, to Thy Kingdom come ; and will not this af- ford us ^ to fee the Cloud more plainly? For the Kingdome is but in relation to the fub- jefts 5 if therefore the Kingdome be perfect the fcbjeft mud be perfect alfo : for with- out perfection of fubjeds, Jt can never be a perfed Kingdome : and what perfection of fubjefts could there be b if there mould be no othe fubjefts, but onely Angells ? For fo there fhould bee but one ranke of fubjefts- *hich in a Kingdome, were a great imperfe- ction. To make therefore fome other rankes for perfecting of this Kingdome < wee alfo (hall be taken in 5 and then certainely, taken in, whole and entire ^ both body, andfoule: for ehe, the Kingdome fhould rule over but pieces of fubjecls^ which in a perfecl King- dome muft not be. If then wee be taken in, whole and entire 5 then muft our bodies be raifed, and joyned to our foules againe • and this is our refurredion -.another of the bleffings, complained of to bee miffing. And may wee not continue looking ftiU . and come to difcerne the Cloud yet plainer'? For when it is faid : Thy Will be done in Earth, as H is in Heaven : are not wee to doe as much worke, as the Angells > and if we doe as much wcrke, may wee not expe&as much bleffing? now they behold the face of God ____^ c °n- "— • — i — ii i n T)elhfer us from evill 7 &c. continually 5 and therefore wee certainely, if wee doe the Will of God, fhall doe fo too : and (6 wee have found even the greateft of the ble dings, which were complained ofj to bee miffing in this prayer : And wee hive found it heere , where wee leaft expected it. For indeede, thefe Petitions will afford divers waies of drawing forth thefe bleffings from them 5 according as wee take our Handing to difcerne the Cloud. But this which is done, may ferve fuffieiently, to cleere this Prayer, from all imputation of imperfe&ion : feeing wee have all the bleffings now , that can be thought of, worth the having : Eternall life ; and that in Heaven 5 and that both in bodie and.fbule^ and in them both, to enjoy the bleffed vifion of God ; which is life everla- fting, in its exaltation. And now, if any man tbinke, that to ferch the refurre&ion of our bodies^ and the reft of thefe blef- fings 5 is farre fetched, and from the Clouds indeede : Let him confider, how farre it was 3 fetching ir, from the Words of God o Mofes' : 1 am the God of Abraham, ike God ifaacfa and the God of Jacob : and yet -when thrift fetched it fb farre ^ it was taken for a proafe neere hand 5 and for a Cloud of witfieffes. And indeede, there is a benefit to us, by this abftrufe exprefling : for be- ing. Idle obvious : It is more fpeculative in the fearching: and more meditative in the finding : and the more it 13 wrapped up to the 207 Mat a t2.ji. 205 Deliver usfromeviU>&c. the fenfe, the more it is dignified to the under* ftanding. And though thefe Petitions may ferve fuf- ficiendy, to afford thefe Bleffings : yet there is a Petition behinde : which though it make not fo great a fhew of a Cloud : yet may prove to afford as great a (hcwfe of bleffings as all the former. For, when wee are delivered from all eviil: then if death be evill., weeare delivered from deaths and to be delivered from death,is life everlafting. When we are delivered from all evill, then if corruption of the body, be evilly wee are delivered from that corrupti- on 5 and to be delivered from that corrupti- on^ is the very refarre&ion. When wee are delivered from all evill 5 then if reftraintfrom the fight of God be evill : wee are delivered from that reftraint 5 and to be delivered from that reftraint : is to be admitted into bis pre- fence, and to enjoy his blefled vifion. And now this prayer reacheth full as high, as U- cobt Ladder: and fo wee have Ladder enough, to carry us to Heaven 5 and prayer enough, to obtaine the bleflings of Heaven : and wee are come to the Confummttua eft 5 which is not onely a finiftiing, but a perfecting : a perfecting in it felfe, in being made perfect 5 and a perfecting of us 3 in making us perfect. Let us therefore pray this prayer 5 and let us pray that wee may pray it 5 feeing it can ne- ver be too much laid 5 which can never be e- nough done. Wee - ■ ' 'Deliver us front eviH,&c. Wee have now gone over thefe Petitions, as they He in the prayer, Ordimrctfo: but doe they not invite us alfb, to a confide ration of them,, as they lie Ordine lnverfo ? and apply hither, that of Chrift : the firft (hall be laft, and the laft fir ft. For, the fir ft of thefe Petiti- ons in our prayings will be the laft of Gods ac~ complifhing, and the laft will prove the firft : and they feeme to have a correfpondence to Gods favours, fhewed to the Ifraelites, in their progreffe in the Wilderneflev For, when wee (ay, Deliver m from evill : Is it not the firft bleffing wes reeeive from God^ that wee are delivered from the bondage wee were in to Satan ? and this was figured, by Gods firft fa- vour, fhewed to the Ifraelites, in delivering them from the captivitie of Egypt ; after ma- ny temptations with fignes, and wonders. The next Petition is our defire to be forgiven : and to have our finnes wafhed away in the biood of Chrift : and was not this alfb figured to the Ifraelites in the Pdfleover? a figure of the true Lambeof God, which taketh away the finnes of the World. And thefe two Petitions, are immediate to one another : as the two fa vours were intermingled to the Ifraelites : For, there could not be a deliverance without a Pafleover to them ^ becaufe there cannot be to us. The third Petition is for our daily bread $ and this Kkewife was figured, by the next fa- vour (hewed, to the Ifraelites; his fending downe of Manna day by day, from Heaven 3 E e and 209 w wi-ir w faaaaaftJ swui wa* ** u »» g » i LlMKl-iU' UlLii'JP! . LftWlE ZIO Deliver mfrom mll 9 &c* Numb.46.54. ioftuais.440 and his bringing water out of the Hockes. The next Petition is for fandification^ when our wills are made conformable unto his ; and though by his Adoption, wee are children, yet by our owne Vow s we are fervants : and this alfowas figured in the Ifrteliceg,. by his giving of the Law : when God faid to them, yee (hall be to m.e aKingdome of Prkfts, and an ho- ly Nation 3 and they againe anfweredGod$ All that the Lord hath ipoken, wee will doe. The next Petition, is for the comming of his Ring dome 5 which is not onely wages, $s to^ervan ts: but an Inheritance, as to children 1 For it is not only faid ; Euge bsmferve /but, vemte Benedict Pa* trjs: and this wasalfb figured in the Ifraelites, when God diftriibuted amengft them the King- domes of the, Heathens, and every Tribe had their ftations affignedthem in the Land otCatia- an d fbme by Geometricall proportion, andibme by Arithmetical!. The laJGfc bleffing h our firft Petition j, when we fhalkome to be Angels 3 and when our hallowing of Gods Name, w ch is now our worke^ (ball be our happinefie : and this was alfo figured in the Israelites -when they fefted in Cw*m* and fiibduing the-ir^Enemi^s roand a- bou)t them, had nothing but longs ofPrai^ and Thankeigivingfor the Bieffings they enjoyed. After this, there is n& more Figure 3 for wee are come to that, , which cannot be Figured r there (hall be no more ufe of the^Name of Father 3 for wee (ball Hallow Godin his proper Name : and as hee is in himfelfe : and our chanty mall be in that Deliver us from evitt, &c. that height that wee (ball then love (Sod ^ Not as Miferictrdem ffiatasfBammufib^box as £mwi» .* and not only love him.for himfelfe . but not love ourfelves, but for him: thatitisnomarvell, SV P*»/ leaves Faith and Hope behind thisGharity : feeing they are onely for our felves : This, only for God 3 and great reafon . s for God (hall then be All in AH. And now, before wee make an endtofpeafce of Hal'owing Gods Name ^ It may not be unfit, to eonfider the ThreeVirfr Petitions 5 as they are onely Hallowings, or Allelu jahs : for, obfer- ving the difference of the fbngs : wee (hall per- ceive the difference of the fingers. The Firft, when we fay,Hallowed be thy Name .5 is the Ak leluiah of Angells : and wee-may truelyfay, is CantkumCantkoruta: the Song of Songs • not only becaufe it is fung without ceafing 5 but be- caufe it (hall be fung without Ending; and is both thecaufe and the efFecT: : both theugne and the (ubftance of our Eternal! Happinefle. The Second (when we (ay, Thj Kmgdome come) is the Alleluiah-of the Saints in Heaven : and is an afpiring to theiFirft. but an afpiring in a very neere degree 5 Neere in Diftance, though re- mote in Exiftence : for they are in affurance of attaining : and doe but tarry the time, but the time will not be^till Time will not be .The Third (when.we fay, Thy fVillbe done) is the Allehiiah of the Saints on Earth : and is an afpiring to the fe~ cond 5 but an afpiring in a remote degree : for while they are in the world, they are fubjeftto E e 2 all %\\ Zll Deliver us from eVUl> &c* all the rubsof the world : while they live in the Flefh : toall infirmities of the Flefli : yet they have a confidence, though no a(Iurance 5 or an aflurance$ though but in confidence : and there- fore are remiffej but not dejected 5 Bold, but not prefamptuous : not out ofhear 1 3 but not out of feare. And may it not here be obferved 3 that as we beginne in faying, Hallowed be thy Name ; fo wee end in a kinde of acting the Hallowing it; and our firft and laft words, are all for his GIory,who is the fir ft and the laft: and thefe three Attri- butes, feeme to anfwerto our three firft Peti- tions : Hallowed he thj Name : for Thine is the glory : Thy Kingdomecome: for Thine is the Kingdome: Thy Will be Hone : for Thine is the Power : and wee feeme to fing not onely in the firft, an unifbne with the Angels : but in all the Three ^ the fame Ditty with the Saints in Heaven 5 tor their Alle- lujahis : Tfou art worthy^ Lord, to receive Glory, and Honour^ and Power : and ours here : Thine is theKingdome^ the Power, and the Glory : that having fung the Song of Saints and Angells here on Earth, wee may be admitted, into the Quire of Saints and Angells in Heaven : and fing eternal- ly, Thou art worthy , Lord, to receive Ghriandeliyer us from eyiH^c. % \ 3 Infants \ Penitent finners ^ and Faithfull Belee- vers. And then harken 3 what Muficke it makes in GodsEares^ howpleafing^ where the fbngs are all of Chrifts owne fetting : how Melodious < where they are all (b fweet fingers : how loud 5 where there are (b many voyces : efpecially, when this Chorus Cantantium, this Quire of Singers, which hitherto have fung their parrs aparr,(hali all joyne their voyces together,™ that facred Antheme 5 For Thine is the Kwgdome^ the Power, and the Glory ; and fo End all in that which is the End of all 5 and is it felfe without End, The Glory of God. FIS^IS. ,\ W? www "in ,.,... i \ /IfJ* -M ^ «p^~ MEDITATIONS DISQyiSlTIONS UPON The firft Pfalme of DAVID. 'Bleffed u the Mam. ^S'.Rkhard Baker, Knight. P 'T? b /J d ^ d Grifja,, for V*e amkt t md are tobefoldattheMarigold.in T M l, Church- yard. 1638. Right Honorable Th o mas Lord Co ventry Baron of Meiborough^ and Lord Keeper of the Grcai SzAe of ENGLAND. ¥ Honoured Lord : He may truely be J aid \ a happy man ; Cm onirics bene volunt.- *But more % true* h hee y Q\\i omnes bene velle debent : and in both tbcfe T^tgbtf, A i \ 1 The Epiftle / may juflly pronounce jour Lord- Jhip 3 happy : yet there is a better Title, for ajjerting HappineJJe to jou, than both thefe : That your T>elight is in the Law of the Lord^ and in his La'Vo mil exercife your felfe, both Day and U^ight: For not*, it is not the World ^ it is not f 7 it is David bimfelfe, that pro- noumeth you happy : and give me leave, my Lord, to [he® you the *PiBure of a happy man, draftne here by David; and let all the World judge, if it refemble not you : and that Jo mere, that not any in our Age • and f may fay, nor yet in many Ages, hath beene more li^e it. zAnd having /hewed you this; my part remaines, onely to T^ray • that you may long enjoj this happu nefe Dedicatory. nejfe as a fruite of jour ver tut here ; andcqmeatlaft^to bee likgthe Tree itfelfe^ which Will yeeld ] you a fruit of bappinejfe, that /hall neyer fade * nor Jo much as the teafes of it , ever either : for howfbould they wither r when In memoria sterna erit Iuftus ? T bus he pr a jet h that is Your Lord Slips humble and devoted fcrvanr, R I G BAR D Ba RE R* +$* s$» l&LSte, «fe *$* Recenfui TraBatum hmc in Pfalmum pru mum, a Domino Bakero fcriptom ; ettmq, typu mandari permittoj modb intra 3. Menfgs proxime feqnentes imprimatur. S a. Baker. O&ob.x?. 1637. ExJEdib, Londini* 'Jk» «£•* oJ<» cj>» etji* *T* *V* *^P* *?** *T* *V* *T* *¥* *^P* «&» *&» «$> £$f* £&*£&* £&> £&> <&» -c&» *&-» ■G**r* *&» < EiBSBagag&BBSSBSISSIS-SBagSSas, meditations; AND | DISQVISITIONS upon the i.T/alme of D AVID. T may be thought 9 butan idle fpeculation ro oblerve, that the firft word of this Pfalme., in the Hebrew^ begins with Alepb, the firft letter of the Alphabet and the laft word of it begins with tan ^ the lad letter of the Alphabet $ as though this Pfalme {liquid containe whatsoever may be expreiTed by all the letters of the Alphabet. And it may bee little better to obferve 3 that this firft Pfalme,hath a kind of correfpondence, ! to our firft parents : for the firft word of it, is j Bkjfed^ and the laft words, \%ptrijhing : and fuch was their condition:, they began in bleflcdnefle, j but they ended in perifhing .• They began in blefFednefFe 9 being placed in Paradife 9 where they had the Tree of Life 5 but they ended in perifhing, being Gift out of Paradife, where they died the death. But although the Prophet perhaps hid none of thefe conceits 5 yet he had B great - -,-. .* -vt •■ ,.,,. ifeaaaaaB Meditations and 'Dijquifitions great reafon ^for fb placing his word9 : for blef- fednefle is the marke a we all aime at : if that be once named,chere needs nootherRhetorickro make us attentive^moft properly therefore it is placed the firft wc*d ^ feeing the firft words are the proper place to pefwade attention. And as fitly is perifhing 5 placed the laft words^that if the hope of blefTednes, cannot allure us togodlines $ yet the feare of perifhing , may keepe us from wkkednefle : feeing nothing fb much deterres from evill doing, as the feare of evilj fufFering^ and the word is juftly placed the laft, that it may laft the longer in our memories^ feeing the laft words ever, are beft remernbred. But to leave thefe generall aimes^and to come to particulars and certainties: we may perceive, that this whole PfaIme s ofFers it felf to be drawn, into thefe two oppofite propositions .• a godly man is blefied : a wicked man is miferable : which feeme to fhnd 5 as two challenges, made by the Prophet : One, that bee will mainraine a godly man , againft all commers, to bee the onely Jafon^ for winning the golden Fleece of blenednefTe : The other, that hee will make it &ood , upon the heads of all the wicked 3 that howfbever they make a fliew in rhe world, of bt ing happy $ yet they of all men are moft mi- ferable. But left there fhould grow l?tigioufc nerTe about the words 5 he will have it agreed upon firft, what a godly man is $ and what it is muftqualifie this happy ftp*. Itfeeraes, the Prophet had heard , of an old defcnption of a godly >.-. , ■■■■ f —"it J f t i r i rn ft r ii l" upon the i. 7/aIme. I godly mzu^Declwa a Mato^&fdcfaztumiEfchew evill, and doe good : but finding this too gene- rail , and too much foulded up ^ hee thinkes ic neceflary, to open the firft part of it, into three Negative markes : and the laft part of it, into two Affirmatives. But are not thefe ftrange markes,to begin withall > as though , we could know a godly man by Negatives ? or that god- linefle conlifted in Negation ? as if vertue were onely Vtiwmpgm ? Indeed the firft godlinefTe that ever was, that is the firft Comraandement of God , was delivered to our firft parents \ in a Negative : Of the Tree of Good and Evill, ye (hall not eate : and if they had well obferved this Negative 5 they fliould never have finned in any Affirmative ; as long as it could be faid of Adam - there goes a man, that never eate of the forbidden Tree$ (b longit«might as well bee faid of him 5 There goes a perfect righteous man. And even the firft written Law of Com- mandements 3 was delivered like wife in a man- ner all in Negatives^ XhmJhaUnotl0^ Thoufialt not ftu^ and the reft^ in which, fomuch godli- nes is contained, as might have brought usall to Heaven-bs Chrift told the young man 5 Si vis ad vtitmlngrediServaMandata luftly therefore the Prophetjbegins his godlmefff here, with Nega- tives^feeing negatives at firft,began all godlincs. But as the evill fpirit intheGofpdl, anfwe- red the Iewifh Conjurers, who in their adjura- tion, ufed the names of Iefus and Paul: Iefiis I kn6w ^ and Paul I know ^ but who are you ? W h >■>)■ "A»'rWW> ' t , ^ "-'■" ' ■ 4. | Meditations andT) if quifitions here, perhaps, feme curious fpirk 3 may object 8c fay- the Negative Commandements of the firlt Table I know : and the Negatives of the fecond Table 1 know^but what are thefe? They are not indeed, the very marke we aime at • but they are the meanes 3 that guide us to 'he ma?k^ and if by obferving thofe, wee arrive at the ha- ven 5 by obfcrving thefe, v/e avoid the rockes, that hinder us from the haven. But why would the Prophet, ufe any Nega- tives at all - and not rather relie wholy upon Affirmatives/' as to fay ^ That hath walkedjn rhe counfeli of the godly $ that hath flood in the way of the righteous 5 that hath Cue in the chaire of the humble : and thus, he might have made his argument in Barbara 5 and never nee- ded to have troubled Negatives at all? But Ne- gatives in this cafe could not be denied : for if hee had left out Negatives^ he had left out, a great part of the worth and praife of godli- nefie: For a godly man, cannot alwairsrunne in fmoothe ground 5 he fhall fometime meere with rubs 5 he cannot alwaies breathe in fweer aire^he fhall fometime meet with ill favour^he cannot alwaies faile in fafe feas$he fhal fometime meet with rocks^nd then it is his praife^that he can paffe over thofe rubs^can pafFe rhorow thefe (avors^ can pafTe by thole ro kes^and yet,keepe himfelfe upright and untainted} and untouched of them all. Befides, Negative precepts, are in fbme cafes,more abfblute and peremptory, thsn j Affirmatives : for to fay , that hath walked in ' the #/>? ntbex.T/alme. 5 the counfeil of the godly, might not bee fiiffid enc^ ror 3 he might waike in the counf II of tf ,-. godiy ; and yet walke in the counfeli of the un- godly too 5 not both indeed at once ^ bur both at feverali times • where now, this Negative cleares him at all times. And may ir not aifo.be acaufeof ufing Negatives: becaufe itfeemes an eafier way 3 of mewing what a thing is - y by (hewing what it is not • than by ufing onely Affirmative rnarkes ; especially where a perfed induction may be made: and herein,D*zw/ not unfitly may be thought to reflet! upon himfelfe$ & the cafe not unIike,to&?£flw/r feeking to finde out a Kingjaniongft the fons oflefe. For,whec Eliab was brought forth} Samuel verily thoughr, that bee had beene the man^and afterwards, A- bhadaby^hit it hadbeene he^and then that sham- nw, without all doubt was he,for thefe were all j goodly perfbnages^ likely men in (how .to make Kings of; but when God refufed thefe , and all the reft ^ and that there wss none left, but one- ly David : then was SamaeHoxczd at laft, to fall upon him v fo,in our cafe here a the world is ve- rily perfwaded , that the likelieft men to bee blcfTed, are thofe that walke in the counfell of the ungodly 5 or thofe, that fhnd in the way of finners ? or fuch as fit in the chaire of fcorners 5 for, thefe are all, great gallants v and make a goodly fhew in the world .• but when the Pro- phet hath rejected ail thefe 3 and none is left but the godly man $ then we are forced of ne- ce Mi ty at laft, to fall upon him : and as David^ B 3 was Meditations andDiJqmfitions was the unlikelieft of all his brothers to be a King j yet hee was the man : (b a godly man feemes the unlikelieft of all others to be bleffed; , yet hee is the man. In the World) jee foall have trouble^ faith Chrift$ this makes him unlikely- but be of good cheere - 1 have overcome the World $ this makes him the man. And thus, as God di- rected Samuel, to elect by rejecting, fo David directs us here, to choofe by refuting ^ and this is a caufe alio, that makes Negatives., in many cafes, (b much in requeft. But though (bme Negatives, in fome cafes, ( maybe fitly ufed$ yet it followes not , that thefe in this : and therefore it will be fit* to ex- amine thefe Negatives, and to fee what they are : that hath not walked in the conn (ell of the ungodly ^ that hath not (food, in the way of finners} that hath not fate in the chaire of (cor- ners : and are not thefe, in this cafe, ftrange markes? as though wee mould know a godly man, by the poftures of his body ? Or, as if a goodly man, mould neither walke, norftand, nor lit ? And what remaines then, but that he mould doe nothing elfe, but lie> and yet this he muft not doe neither: For, lying is the po- fture of a wicked man , as it is (aid 5 Heelieth in vpAite^todoemifchkfe, Indeed,walking hath been often branded with notes of rni(carrying : Dyna went a walking in the dowry fields $ and retur- ned home, deflowred : Cam went a walking with Abel fatothe fitId,abrother^ and returned home a murtherer: and it feemes to have beene an upon the u Tfalme. an oldexerciie, of the Divell himfelfe 5 who anfwered God, that hee came from walking, and compaftngth earth: and Chrift warned his A- poftles, not to wal\einto thexvay of the Gemilet^ which feemes not much different, from this ca- veat here. Bnt 9 though walking may be a hinderance to godlinefle - yet ftanding, perhaps s may be a fur- therance ^ for Chrift faith : When yee ftand praj- kig 5 and io, it is the pofture of Piety 5 and it is faidof Mofai, that he flood in the gap $ andfo, it was the pofture of Charity 5 and the Angells are (aid, to ftand before God^ and fo 9 it is the pofture of Reverence $ and yet for all this 5 if ftanding be not joyned with understanding 5 as if w?e ftand where wee mould kneele 5 as when David faith, Let hs fall downt, andk&eelehefmthe Lor dour Mahyr : Or if we ftand in places, where wcefhouldnot; as in the way of finnersj Or if wee ftand, amongft perfons that wee ought not ; as in finners way $ in all (bch ca(es, ftan* ding may be as great a hinderance to godlinefle, 1 as ever walking was. Yetfurely, fitting is an Innocent pofture ^ fit- ti g never committed Adultetry ^ never ftole 5 never did any murther 3 and not onely an Inno- cent, but a reverent pofture ; it is the pofture of a fudge ^ as it is Aid : Teejhallfi, and judge the twelve Tribet of ffrael. It is the pofture of a King ; as it is faid 5 to the King, that fitteth upon his Throne : It is the pofture of Angells 5 as of the foure and twenty Elders in the Revela* tioni 8 1 Meditations and Difqmfuions tkn : and yet as innocent and reverent as it is • it may be abufed : for, if we fit in the way of la- (civioufnefTe^asTtewrdid: Or, if we fit, in the chaire of io juftice, as Vilatt did : or, if wee fir 9 in the lean of peftilence$ as it is laid hereof! t- tingmay prove as great a bane to godlinefle , as either ftandfng 3 or walking was. But they are not the poftures , that are here blamed^ but the Impoftures- that we bee not drawne abroad a walking, as to take the freih ayre- and then/be poyfoned, with infectious favours ^ that we be not kept (landing in a plea* fant way 5 and then , the enemy, who Iieth in waite continually, come fuddenly and furprife us : that we fit not idly, and take our eafe $ and in the mesne time $ the Bridegroome pafle by 5 and we be (hut out of doores. For , if there be nothing eife in it, but walking 5 a godly man may walke, as much as hee will : feeing there is notonely a godly walking ^ as it isfaidof Noab- that h walked with G&d^ which was a wai king in godlinefle .* but there is a blefled walking ; as it is (aid of Enoch ; that hee walkgd with God- that is, God tooke him from walking in this vale of mifery , to walke with him eternally in Pa- radife. The marks therefore to know a godly man, con fids not, in the not walking 5 but wee rnoft walke further to finde it '$ and the next word, wee come too 5 is counfell; and the Negative cannot confix in this word neither:for,counfell *s one of the moft excellent gifts, that is given to upon the i. TJalme. to mail} that it is even one of the Names of God himfelfe, to be caUed Counfellour : the Negative therefore not found here neither 3 wee muft yet goe further 5 and the next word we come to, is ungodly : and now certainly, we fhall have a full Negative 5 for ungodlineffe is the herbe that marreth all the broth 5 it poifons all the company that it comes in 5 not onely walking, a thing in it (elfe indifferent 5 but even counfell, a thing in its owne nature, moftfove- raigne • they are both marred by this one ingre- dient of ungodlinefle. The like may be (aid, of the other two, that follow 5 for. neither (tan- ding; nor (tending in the way, dothanyhurt, till wee come at finners, ; neither fitting 3 nor fitting in a Chaire, doth any hurt, till wee come at (corners • all the hurt, like the fting in the taile of a Serpent, comes in the laft. Walking in counfell,had beene afafe proceeding 5 Si the ungodly, had not given it 5 (landing in the way had beene a lawfull calling 5 if finners had not made it 3 fitting in a Chaire had beene an eafie pofture^ if fcorners had not framed it 3 but if the ungodly $ or finners, or fcorners have any hand at all in our aftions^ have any thing to doe in our doings 3 both (afety and la wfulnefle 3 and ea(e, and all are utterly overtbrowne. Or,may we not take a way, which crofleth the great high-way of the World : and conceive it thus ; To walke in the counfell of the ungodly, is a pleafant walke $ and if pleafure would make us blefled ^ were likely to doe it $ to ftand in C the io Meditations and Dijquifitions the way of Tinners, is a profitable way^ and if profit will make us blefied^ were the way to doe it $ to (it in the Chaire of (corners, is an ho~ nourable feate$ and if honour would make us bleffed 5 would ferve to doe it 5 but all thefe courfes, the Prophet rejeð : they are (b farre from making us blefled 5 that hee gives us warning of them 5 as the onely impediments, that hinder us from bleflcdnefle. And there- fore, the voluptuous man is deceived,in placing bleflednefle in pleafures : for howfoever hee tare delicioufly every day in this life^yet he may heare, of a terrible after-reckoning, brought in, by Saint lohn , How ntnch thou receive^ in pleafures here* fo much fhaUbe added to thy tot' mentt hereafter. The covetous man is deceived, in placing bleflednefle in riches 5 for howfoe- ver, they make him welcome in all companies, where hee comes, in this world $ yet hee may heare of a grievous repulfe, to be given him by Abraham; Sonne^ thou haft received thy portion in tUs life; and therefore haft no right , of ever com- minginto my bofome. The ambitious man is de- ceived, in placing bleflcdnefle in honour 5 for howfoever hee fit aloft in his Chaire, and play Krahere 5 yet hee may heare ofacruell downe- fall, foretold him by Efay; Thou haft faidin thy heart. J mil climbe ftp above the clouds^ andwill be equatl to the ffighed ^ but thon /halt be caft dmne % to the pit ofHell % and U the nethemoft But have theaungodly men counfell ? One would upon the u 7 J /aime. would thinke, it were wane of counfell, chat makes them ungodly : for who would be un- godly, ifhee had counlell toured him? Cer- tainly, counfell they have 5 and wife counfell coo 5 that is 3 wife in the eye of the world *, and wife for the workes of the world ; but wife in the fight of God $ and wife for the workes of godlinefle, they have not : and in that kinde of wifedome, ungodly men are your greateft counfellours : Greateft, in the ability of coun- fell 5 and greateft in the bufying themfelves with counselling. For their wifciome in conn- fell 5 wee have a precidentin dchitophel$ who was in his rime, a moft wicked man; and yet for counfell, was the Oracle of his time. And for their for wardneffe in counfelling 5 it is a quality they have, as it were Ex traduce, from their Father, the Divell 5 who, no fooner crea- tures were made, that were capable of counfell, but he fell a counfelling : and fuch indeed, are all the ungodly $ as it is in the Pfalme 5 Tbepy- [on tfAfpet k under their lips : it ferves not their turnes, to doe wickedly in their owne perfbns 5 but they muft be drawing others into wicked- nefle, by poifoning and infetting them with wicked counfell. So then, the not walking in rhe counfell of the ungodly; is, not to hear- ken to the hiffing of the Serpent 5 not to make wicked men our counfellonrs^ nor in the courfe and actions of our life, to be di- rected by them. But, if this be all 5 what great matter w it > C 2 or II u Meditatkns and Dijquifitions or what needed 3 (b great a caveat* to be given of it } Certainely, both the danger, and the difficulty, deferve a principal] caveat $ and in the caveat it ielfe, wee may fee them both : for there are but three words in it$ and every word is as a cord, to draw us into fin. If Pleafure will entice us, here is walking to doe it : If Realbns will perfwade us 3 here is counfelltodoe it : If number will overrule us 3 here is the plurall againft the lingular, to doe it: that the aire is not more pefti lent, to betaken fn $ then hard to bekeptoutjtherocke, is not more dangerous, toberunne upon, then difficult to be avoyded. Wee would now proceed, to the fecond marker but that wee know not, howcofetour feet \ For wee begin to fee 3 or feeme to fee, a gradation before us 5 and as I may fay ^ a paire of ftaires : but whether wee goe up or downe the ftaires, in this gradation 5 is madeaqueftion. But is it not ftrange, wee (hould not know the ground we goe upon $ whether it rife or fatl$ whether it be amending or de(cending?yet fuch is the Prophets contrivance here ^ that Doctors doubt k,and are divided. Many grave Authors there are on both fides 3 many grearreafbns on both fidesj to maintains their opinions. They which thinke it an afcenr, conceive it thus 5 that hee which walketh in the counlell of the un- godly^ is yet bur wavering, as mif led by opi- nion 5 and makes but an errour : he that ftands in the way of finners^ ftands out with obfti- nacy $ and makes an Herefie : but hee that fits in upon the uTfatme. in the chaire of (corners : is at defiance with Godjand makes an Apoftacie.They who thinke k, a deferent doe thus conceive it 5 hee which walkes in the counfeiJ, of the ungodly ; de- lights and takes a pleafure in his finne : Hee which (lands in the way of finners 3 (lands in | doubt, and is unrefolved in his (inne : but hee who fits, in the feate of the fcornefull 5 fits downe, and finnes but for his eafe$ as being unable to fuffer perfection. They who thinke it, an a(cent$ conceive, that the ungodJy, are but beginners in ill $ that finners, are Pro- ficients in ill : but that (corners, are Gradu- ates and Dottours of the Chaire in ill . They who thinke ir, a defcent 5 conceive that the un- godly are appofite to the godly, and offend ge- nerally 5 that finners offend, though actually, yet but in particulars^ that (corners might be (bund at heart $ if they did not (et them(elves to (a!e, and finne for promotion. The afcent, may be briefely thus : that walking expreffeth lefle refohition than (landing, and (landing, then fitting ; but in finne, the more refolute, the more diflblute^the re fore fitting,is the word* The defcent thus: that walking ex preueth more ftrengthjthan (landing ^and (landing, than fit- ting : for, a childe can fit, when he cannot (land ; and (land, when hee cannot walke ^ but the ftronger in finne, the worfe$ therefore walking is the worfl. Many (uch waies there are, of con- ceiving diverfity, either ina(cending,or defen- ding ^ but it needs be no queftion, which is the C 3 worfe$ | , ■ , ,n, m ,1, ii ; 14, I Meditationr and DiJqmfiUow worfe 5 becaufe, without queftion, they are all ftarke naught 5 they are three rockes, whereof the leaft is enough to make a fhipwracke ^ they are three peftilenciall aires s whereof the beft is enough to poyfbn the heart. This onely may be obferved, that howfoeverthe cafe alter, with walkers and fitters 5 yet ftanders in the way of tinners, keepe their {landing ftill^ and which foever is firft or laft 5 yet they are fare to be the fecond. But is it not, that wee miftake the Prophet ^ and make his words a gradation^when, perhaps, he meant them for level! ground ? and forfuch indeed, wee may take them 5 and doe as well 5 and then, there will not be, either afcent, or de- ferent, in the finnes themfelves : but onely a di- versity ,in their caufes : as that the firft is a fin, caufed by ill counfell : thefecond,a finne caufed by ill example : the third, a finne caufed by the innate corruption of our owne hearts. And fo, we fhalihave the three principal! heads or fprings, from which, all finnes doe flow •, and may probably be exemplified, by the three firft firft perfons, that were in the world : the firft, committed by Eve, in following^hecounfelljOf that ungodly one,the Sepent : the fecond,com- mitedby^w, in following the example, of thefinfullEw : the third, committed by Cam, who finned not,eicber by any ill counfell, or by any ill example ^ but onely by the inbred cor- ruption of his owne heart. And in this, we may obferve,the wonderfullpronenefleof our Na- ture upon the i.Tfalme. tare to finne; feeing the three firft perfcns, in the world; had every one of them, a feverali (pring-head of finne,of their owne opening 5 as if they thought, there were no honour, but in being the firft founder of finne : and if there had beene in Nature, a fourth (pring-head of finne to be found 5 the fourth man* moft likely, would have found it out $ but thefe, it feemes, were all ^ and fo, the fourth mm Abel, in his turne, foundoutafpring-head of another ma- king ^ the true fountaine of life : but the other fpring-heads,have ever (ince beene (b frequen- ted 5 chat Abels fountaine hath beene wholly almoft negle&ed : that the Prophet had great reafbn, to give us caveats, for drinking at thole poyfoned fprings 5 and to have recourfe, to the true fountaine of life, which is the Law of God. Or, is it, that the Prophet alludes here, to the three principall ages of our life • which have every one of them,their proper vices,as it were, retainers to them : and therefore the vices of youth 5 which is the vigour of life, and delights moft in motion and fociety 5 hee expreffethby walking in the counfeil of the ungodly : the vices of the middle age, which i^ftaU ataty he expreffeth by ftanding in the way of finner^the vices of old age,which being weake and feeble, is fcarce able to goe ^ he exprefleth by fitting, in the Ghaire of (corners , and it is, as if hee had faid • Blefled is the man that hath paflTed thorow all the ages of his life 5 aud hath k nt himHfe untainted, of the vices that are inddencunto them : 15 \6 i Meditations and Dijquijttions them : that hath pafled the dales of his youth, as it were the morning of his life 5 and is not tainted with the ftirring vices, of voluptu- oufnefle and prodigality : that hath pafled his middle age,as it were, the noone of his life 5 and is not tainted with the more elevated vices, of ambition and vaine- glory : that hath pafled his old age, as it were, the Evening of his life ^ and is not tainted, with the fluggim vices of co- vetoumefle and avarice. Or, is it, there being five degrees of finne 5 concupifcence. content^ adtyruftome^and pride in finning : the two firft.as incident oftentimes to the godlieft men . he forbeares to (peake of 5 and intimates onely,the three lali 5 for, to walke in thecounfell of the ungodly 5 what is it, but the acl: of fin ? and to ftand in the way of fin- ners 5 what is it, but the cuftome of fin ? and to fit in the Chaire of (corners $ what is it, but to take a pride in finne ? Or, is it finally, that by this diftin&ion of poftures} the Prophet intends anabfblute re- ftrainr, from all manner of con verfation, with the wicked 5 fo abfolute, that it may be (aid, in a Proverbiall manner, we neither walke, nor ftand, nor fit amongft them : For \f 9 but the leaft liberty be taken, in converfing with them 5 It may well be (aid, the paffing of a Camell thorow a needels eye : exceeding hard, if not altogether impoflible, to efcape untainted. Wee may now confider the fecond marke, as it is in it felfe, without gradation : and is not this upon the i. ¥* Jaime. this alio a ftrange marke of a godly man, that he fhould not dare to ftand in the way of finners } For, what hurt can hee take, by (landing in their way? Is it not a broad and a large way, that finners may goe by b and no hurt to him at all } But a godly man is wifer than fo ^ though he know that the way is large and broad $ yet he knowes al(b, that the Preafe is great -a man cannot ftand here* but hee (ball be fhouldred andthruft forward in fpight of his teeth : It is not here, as in the way of the righteous $ where a man may ftand long enough, before hee (hall meete with company to thruft him forward 3 but here is crouding and thronging, that we can neither goe here, nor doe here, as we would; butmuft of neceflitygoe, as the croud drives us 3 muft perforce doe, as the company will have us 5 that hee may juftly be counted, a hap- py man, that can avoydthis rocke^ which hath beene the caufeof more (hipwrackes, than ei- ther Scilla i or chmbiis. If the way of finners., were a blinde, obfcure way 5 or a man were blinde, and could not fee his way* there might be waies of excufe, for (landing in it : but feeing, all mens eyes are open to this way ^ and this way lies open to all mens eyes - to ftand in it now 5 is not to ftand in the way of finners, but to finne in the way of under (landing ^ and fuch finne (hall be puniftied with many ftripes. A man may be in the way of finners, and be excufed: but to ftand in the way, is unexcu- D fable > 7 iS m 'I" ■' — ; : Meditations and Dijquifitions fable : For^his being there,may be by accident* but his ftanding there muft needes be volunta- ry : and feeing neerenefle to a place $ and conti- nuance in a place, ate great engroffersof the qualities of a place ; how fully muft he needes engroffe the way of finners to hirafelfe, that ftandsinit,whichcontaines them both? For 5 whileft neernefie workes by addition ; and con- tinuance,by multiplication $ the ftanding in the the way of finners, as gathering heat by both 5 muft needs breake forth at laft, into violent Barnes of (inning. It is therefore, no doubt, a goodmarke of a godly man, that he will not (land in the way of finners : but why fhould he not fit,in the chaire of (corners ? for he may fit there, and take bis eafe ^ and neither doe hurt to others 5 nor take hurt hiffifelfe. He will doe both : He will take hurt, by brazening his owne face ; and he will do hurt ..by poi(bning others hearts. For when a man comes once to fit in the Chaire of (corners; it hardens him in his (Inne $ it makes him to make a profeffion of it $ he growes to take it in fcorne, that any man fhould be wickeder, than himfelfe ; he (its, as it Were, a brooding of fin 5 what at firft, hee was afhamed of> that now he glories in ; and what before, he was glad to doe, ftanding ^ hee is confident now, to doe fitting in his C hatre . And as hee rakes this hurt, him- felfe 5 fo doth he yet* more hurt to others* For, when a man in authority, gives ill examples $ ic fpreads far 8 and prevailes much, it is a peftilent thing, m ■ i upon the i. < Pfalme. I thing, to be wicked, ex Cathedra: their Chaire frauds high ^ and is (eerie and heard of many : One Pharifee may doe more hurt, than a hun- dred Saddaces : and where the poifon of un- godtycounfell $ and the poyfbn of linfull com- pany, reacheth but to men neere hand , the poyfbnof this Gathedrall wickednefle,reacheth farre and neer 5 that he may juftly be accounted, a happy man, that can avoid this rocke 5 which hath beene, the immediate ruine of many 5 and the cauieofraine, to many more. There are divers forts of chaires^ and all, worth the fitting in, but onely this of fcorners. There is a Chaire of Majefty 5 and this is made, by God himfelfe • and makes them all as Gods, that fit init : For, tathis Chaire, there is a blef- (ing annexed, which makes it (acred ; "tench net mmammnttd. There w a chaireof Do&rine^ and this was fir ft fet up by Mofet^ and makes them atf reverend, that fit in it : For, itliath a a priviredge belonging to it ^ Die my Prophet/ no bar me. Onely this chaire of fcorners, hath none that will avow the making it ^ it feemes to have beene broken with the fall of Lucifer 3 and ever fince, hath beene dangerous to fit in 5 yet it (lands in oppofition with both the other 5 for it fcornes to obey the Ghaire of Majefty 3 and makes a mocke of hearkening, to the chaire of Doctrine : and therefore this chaire, is fbfarre * from having any bleffing belonging to it; that all the curfes of Mount Ebal, are too little for it. And as there are divers forts of chaires* (b D * there »? io Meditation f and Difquifttions ■ there are divers forts of fcomers: forae fcorne their inferiours ^ and forget, that in (corning them,they i eproach their maker : fbme fcorne their betters $ and (eeme (chollers of the Pha- rifee* to thinke, none fb good as themfelves, though none fo bad : fome (come to be repro- ved, as being.wife in their owce conceif • of whom (faith Salomon*) thtre is leffe hope than of a fook. Some (corae to heare it (aid , the world (hall ever have end - and are herein, themfelves a figne that it is drawing to an end; feeing, Such Uoch^rs^ faith St.PeterJhaU come in the lap dales. Some fcorne the Minifters of Gods Word 5 and if at any time they heare them 3 it is but as rhe Athenians would heare /W ; to hem what this bgbler would fay. Some fcorne God himfelfe • and are ready to anfwere,as Pha- raoh anfwered Mofet-^ What is God? and who is the Lord, that ifiottld obey Us voice : yet all thefe (corners , have their chaire to fit in ^ fee in- deed on high ; but fee in flippery places : and giving them falls, as cerfaine as dangerous 5 or rather moil certaine* and yet more dangerous • that hee may juftly bee counted a happy man* that can avoide this chaire 5 which gives a worfe fall, than Elks chaire did : in which, he fell downe backward,and brake his necke. But why fhould the Prophet Ipeake (b Icorn- fuliy of (corners ; and give them fo bafe a place amongft fanners ^ feeing not onely godly men^ but (if with reverence we may lay it)even God himfelfe fecmes to ftand in the number ,. of beint upon the x.Tfalme. being (corners . Or how at leaft 3 may we diftinguifh the vicious (corning, from that which is the vertue ? It is not, that we may di- ftinguifii them by their chaire \\ For wicked (corners, are fet aloft in their chaire 5 they thinke, they cannot be noble, unleffe they bee proud : but the good (corners 9 fir not in a chaire when they fcorne- theykeepeftatein- deed, but it is with humility. Godmaybefaid to fcorne 5 as he is (aid to be Angry ^ but as he bids us to bee angry, and finne not - fb hee is angry 9 but finnes not 5 becaufe his anger, is ne* ver but for finne \ hee fcornes but finnes not 5 becaufe hee (comes none but finners : and as fuch anger* fofach (corne, may poffibly be and is : is and lawfully may be,in godly men^and to fpeake 9 »>?a>s7wmt3&:in God himfelfe. But why would the Prophet (ay, Bkjfed fr the m&n^ as though bleffednefle were entailed to heires males 5 or as though the Law of God, were like the law Salique of France, exclu- ding women, from theKingdome of heaven ? D 3 for ll Zl Meditations and^Dijquifitions for elfe, he mould rather havefaidj Blcfled is every man or woman $ and not fay onely, Bkjjedis the man. B&t is it not,that David knew better the extent of his words , than to bee fo foperfluous »• For ever fince the time,of which Mofet faith ? God made mn : Male and female crea- ted hee them: women have had as good right to the word , as men * though it pafTe in their namesandif we % more right, wcfhall lay, perhaps, but right: for how elfe could Chrift be called the (bnne of Man ^ who we all know, was the tonne of but onely woman ) and if we lookeupon examples, of blefledneffe $ we fhall finde as well women , as men , recorded for bleffed : and if any advantage be, it feemes ra- ther on the womans fide ; feeing wee finde one woman, to have attained a greater de- gree of bleflednefle , than ever any man did 5 except onely her onely fonne, the man Chrifi left*. Ifa man have not walked in the counfell of the ungodly $ it may probably be thought, he hath gone the fairer way 5 and then hee hath a title to bleflednefle , by this rale .• Bleffed are they , thatwalke in the law of the Lord. If hee have not ftood in theway of finners : it may charitably be thought, he is ibrry, that ever he came there : and then hee may lay claime to bleflednefle, by this rale 5 Bleffed are they that mourne, and are penitent for their fin nes . And if he have not fate in the chaire of fcorners, it may with good reafon bee thought, hee hath done upon the u Tfalme. done it in humility : and then he hath aright to bieffedneffe by this rule$ Bkfftdarethepoore infpiriti for, Godrefifieth the proud '; butgrveth grace to the humble. But for all this, and never- thelefle it may bee laid 5 chat thefeareyet but Negative markes; and can make at moft but a godiineffe by negation : which can no more properly bee faid a godlinene ♦ than indokntia may be (aid to be Veluptae : The true godlinene is a poficive thing 5 and cannot be affirmed our of Negi i ves^i t is a h abi t 3 and cannot be conclu- ded from privations. The Prophet therefore ftaies not here ^ but proceeds and haftens to the Affirmative marks:for they indeed.are the pro- per characters, of a godly man^they are never found but in him 5 and in him , they are ever | found. And of thefe there is but a paire- as they came into Noaht Arke : and yet enow, to make a breed : enow to bring godiineffe to its full propagation. And he feemes to frame his procefle, in this manner 5 Amanisknowne what hee is by his delight $ for fuch as a mans delight is ; fuch a man himfelfe is s and there* fore a godly man, delights not to walke in the counfell of the ungodly 5 nor to ftand in the way of finners 5 nor to fit in the chaireof fcor* ners .* for, thefe are all lawlefle delights.- at leaft, delights of that law 5 of which S*. Paul faith : l finde amber Im in my members s, they agree not with a godly mans nature - and though a de- light there muft bee 3 there is not living with- out it 5 yet a godly man will rather want it, than take »* Z4- | Meditations and T>ifqui/itwns take it up in fuch commodities : But his delight is in the law of the Lord: and now the Prophet begins to enter upon his Affirmative majkes : and the godly man beginnes to appearein his likeneffe .• for this delighting in the Law of God 5 is fo eflentiall to godiinefle , that it even conftitutes a godly man * and gives him his being. For, what is godlineffe, but the love of God? and what is love, without delight ? that we may fee, what a foveraigne thing godlines is^which not only brings us to delight, v/t en we come to bleflednefle $ but brings us to blefied- neffeby a way of delighting. For, the Prophet requires not a godlinefle , that barres us of de- light $ hee requires onely agodlinefle, that rectifies our delight • for, as the wrong placing our delight, is the caufe of all our miferies :fo the right placing it, is the caufe of all our hap- pihefle : and what fighter placing it, than to place it, in the right ^ and what is the right, but onely the Law? But is there delight then , in the Law of God ? Is it not a thing rather that will make us melancholtyi? and doth it not mortifie in us, the life of all )oy ? It mortifies indeed the life of carnall delights ^ but it quickens in us, a- nother delight, as much better than thofe , as heaven is above the earth. For there is no true delight, which delights not as much to bee re- merabred, as to be felt 5 which pleafeth not as well the memory, as thefenfe* and takes not as much joy to thinke of it being doners when it _ ^ — upon the u T/a/me. it was a doing. For 3 is it not a miferable de- light when it may be threatned with this :Olim h£c meminiffe pigebit t You will one day remem- ber this- is it not a dolef nil delight 9 whenEtf- trema gaudii fofiusoccupat - when forrow fol- luwesitattheheeiesr' Is ic not a fearefull de- light , when like a Magicians rodde , it is in- ftantly turned into a Serpent? And fuch , are ail worldly delights $ either like that of Am/tost, in loving Thamar : firft en joyedjand prefently loathed $ cr like that of Cam in killing Abel 5 madde to doe it \ and then ftarke madde for having done it$ or like that of Efau r \n eating Uacobs pottage^ give at firft ableffing for it^and afterwards give ir, a thoufand curfes : or like that ofGehezi, in taking gifts ofNaaman • leape for joy, till we come to Eli/ha 5 and jloathfome Lepers all our lives after. This delight which the Prophet here fpeakesof^ is the onely de~ light, that neither blufhes,nor lookes pale ^ the onely delight , that gives a repaft, without an after reckoning ^ the onely delight, that ftands in conftru&ion with all Tenfes:ard like «•£*&# Aachjfay carries his parents upon his backe. And why (hould not even worldly men, bee fenfible of this delight*? Thev delight in gold and (1 1 ver $ and behold, The taw is moreprecious than gold 'sjtei than tm*h fine gold. They delight in beiut y : and behold, How amiable the Taber- nacles of the lord are. They delight in light: and behold, The Law is a lanthornt to ourfeeteand a light to onrpaths. They delight in knowledge: E and *5 x free in p hon ^ is at eafe,in tcrments^isaHveJn death 5 and indeed there is no delight , that keepes m company ufon the t.'PfaJme. company ia our death-beds, buc onely this : All other delights, are then afhamed of us, and we of them 5 this onely fits by us in all extremities, and gives us a Cordiall, when Phyficke and friends forfakeus. The Prophet h?th taught us markes, how to know a godly roan ; but he hath not taught us, how to know thefe markes : and this is a fpeci- ali matter 3 for wee may as well mif-take the markes, as mistake the man ; and therefore, though wee let pafle the Negative markes^ and leave them to be taken at all adventure 5 yet this A ffirmative marke 3 of delighting in the Law of God 5 would by any meanes be better marked : For, this is an cflenciall marke • and this mifc taken, might marre all 5 and leade us, perhaps, to Cain, inftead ofAkl. For, many delight in the Law * becaufe, they which preach the Go£ pell, (hould live by the Gofpell : But thefe are covetous men $ and delight not in the Law , but in profit. Many delight in the Law 5 becaufe they defire to fit in Mojes chaire $ but thefe are ambitious men 5 and delight not in the Law, but in honour. Many delight in the Law$ be- caufe it teacheth many hidden and fecret my fte- ries$ but thefe are vaine men^ and delight not in the Law, but in fuperfluous knowledge. Many delight in the Law, but onely to pafle away the time: as thinking it better, otfofumejfc, qukm nihil agere : but thefe are fcandalous men 5 and delight not, in the Law 5 but in idle fancies. Many delight in the Law, as Nwptckmm in Phi- E a lofophy^ *7 %% I Meditations and'Difquifitwnf jlofophj r •, EHhfophandum fed pauch : a little ferves their turne 5 and if the other forts, were all of them, defective in fubftancey this fort furelyisdefe&ivein quantity : thofe had not the right ftufFe : this hath not the joft meafure • and fo wee are little the neerer yet, for finding out any markes of true delighting in the Law of God.&nd how then^Chall we come to know the delighting which is true and perfecVfrom that which is counterfeit anddefeaive> ftull wee (ay, it muft be a delighting, onely 5 or but only, chiefely? Not onely h for fo, wee fliould de- light in nothing eife 5 and who doubts, but there are many other delights, which both Na- ture requires,and God himfelfe allowes : there* fore, not onely 5 but chiefely. yet fo chiefely, as in a manner onely:- for chiefely, is properly where there may be companion 5 but this is fo chiefely, as admits of no companion: In pre- fence of this, all other delights doe lofe their light : In baliance with this, all other delights are found to be light. And this is even intima- ted in the word it (elfe, ufed by the Proph.pt here, which hKephts: and fignifies adelight that takes up the whole will h and leaves nopks ultra in our defires : which, as it onely is, and onely can be ; fo it onely muft,and onely ought to be true, of our delighting in the Law of God. Other delights may have their frs$ but no Ke- phett but onely this. We may take delight in a care of our eftates 5 which is a provident/ and therefore a commendable delight ; For, he that provides — i ^ SaSg 1" i ■■ l...y- upmtbei.Tjalme. 2 9 provides not for his family, is worfe than an In- fidell, yet it muft not be our Ktphets : for corpus aqgravat animam multa cogitantem $ much caring for the world, makes the iouie,heavie$ and pref- feth icdowne, from afcending towards heaven. We may take delight in wife & children ^which is a naturall, and therefore a commendable de- light} for no man ever hated hisowneflem: yet it muft not be our Ktphets: For hee that loves father s or mother, wife, or children, bet- ter than Chrift, is not worthy of Chrift. Wee may take delight in bodily exercifes ; which is a heakhfulf, and therefore a commendable de- light 5 for he that neglecls the care of his heakh:, is withigcompaffe of being Fete defe: a murthe- rer of himfelfe $ yet it muft not be our Kephets 5 for wtma cur a corporis eftincuria animi : too much care taken of the body 5 fhewes there is but little care taken of the minde. But why ftand wee angling for markes, of true delighting in the Law of God 5 when the Prophet himfelfe, gives us a marke here, that may be Inftar om~ mum ; a marke that never failes : that he, who delights in the Law of God, will be exercifing himfelfe in if 9 day and night. For, itfeemesto be here, as betweene Faith and Wbrkes; that as Saint lames faith 5 Shew mee tkj Faith, by thj work?* $ fb we may fay»(hew me thy delighting, by thy exercifing $ For, as it isbut a dead Faith, that brings not forth the fruit of good workes : to it is but a fained delight,that brings not forth the worke of exercifing : and as it is but an un- E 9 fouud iww»yW 5° Meditations and Vijqutjitionf found Faith, that workes bat intermittingly, and by fits 5 fb it is but an aguifh delighting, that hath its heat bat at turnes and feafons : but Where wee fee a conftancy of good workes 5 as wee may be bold to fay, there is a lively and found faith ^ fb where wee fee, a continuall ex- ercifing, we may be confident to (ay, there is a true delighting. The working fbewesaHfeof Faith; the conftancy of working, a true tem- per of that life : The exercifing fhewes a de- lighting $ the continuance of exercifing, a fin- cerity of that delighting. But will ndt this continuall exercifing in the Law of God 5 get men the name of common Barrettours^ and make them accounted trou- blefbme fellowes amongft their neighbour? ^ as of whom it may be faid^they are never well,but when they are going ro Law? Indeed the Law of man whtxefummnmltis is fitfflmaw]*ria$ and where might oftentimes overcomes right • may befabjeft, perhaps, to fuchobloquie : but not the Law of God : For this is not a Law ^ where the weakeft goes to the wall 5 but this Law is a wall to the weakeft 5 the delighting in this Law, is not a going to Law- but a Law to our going - y as it i s faid ^TbjLaa>isa light to ourfeete : a light, notonelyto our eyes, to make us fee the right way 5 but to our feet alfo, to make us walke the right way : and it is fb far re, from making us to become enemies to our neighbours 3 that it makes us to become neighbours, to our ene- mies^ for of this LaW) it is laid 5 it fufFersall thing s; upon the i.Tfalme. things 5 it endureth all things ; it feeketh not herowne 5 but if any man will take our Coat from us . it makes us conteated,to let him have our Cloake alfo. The delighting in the Law of God ^ is that divine contemplation 5 by which,wee fee God, as in a Glafle: and is the onely true way, to our only true felicity : though there be men, that thinke they can tell of better contemplati- ons, and better waies to happintrfle, than David feemes to know 5 or will at lead acknowledge : For, if they fhould but name the contemplati- on, which is contemplari nummos in area : or the meditation, which is Meditari inauia\ or the plea(ure,of which it (aid: Trabit $uaqutmq/uo- hptasj the worft of thefe^ would be a better de- light 5 and a better way of happmeffe, than this of Davids, But thefe m*ns blindneffe, muft not leade us into the ditch : For, thefe delights they fpeake of 3 are the veryblockes, that lie in our way, and hinder usirom happinefle : they are the very weights, that hang heavie upon the (bule^ and keepe it from riling, to the true heighth,of divine contemplation 5 and if a man, whofe minde were once raifed up to this heighth • fhouid afterward delcend, and take a view of the world 5 hee would even be aftoni- fhed : to fee men that pretend to rcafbn> and would be thought wife • be fo fimple, as to take delight in their weights ^ and to take a pleafure in their clogs 5 and fofillily to leave the delight of heavenly meditation 5 to follow thefe vaine and 51 ti I Meditations and T>ifquifnwns L. and foolifh things, which the world admires. Andindeede, wbatbutthis, made our Prophet here, in another place, breake out into his pa£ fionate exclamation : Oyeefewesofmn, how long willy ee love vanity • andfeeke after leafings ? For, looke into the world ; and to all things, that are in the world • and fee if there be any thing in if 3 (as to the purpofe, of making us happy) but onely lies and leafings > Pieafure beares thee in hand,it can make the happy ^ but it lies: For do not all pleafures haften to their end:, and that end, either in forrow, or fatiety ? Honour vaunts • it can make thee happy ;but it lies ; For bath honour any being. but in others not being} where it is part of our happineffe, that others be happy. Riches make thee believe, they can make thee happy h but they lie : for they can- not fo much as eafe,the leaft paine or thy l?ody 5 or the leaft anguifh of thy mind. Learning per- fwades thee,it can make thee happy 5 but it lies : for in much wifedorae is much griefe 5 and hee thatincreaieth knowledge, increafeth forrow. The flefh tells thee, it can make thee happy 5 but it lies ^ for the wormesftand waiting conti- nually for it 5 and are (tire ere long, to have ic to eate. O that men would confider this 5 and not put the Prophet, to his exclamation : O yeefem of men, how long will nee be in love with vanity y am fetkpaper lea/ingj . For this no doubt, is a better delight ;$ and this de- light, would bee a greater blefTednefle. Is not the anfwer to this queftion 3 made by Chrift himfelfe? If jou love not your brother, whom you \fee 5 how canyon love God , whom you doe not fee /If jwe delight not, in the Law of God, which we F know « i^ I Meditations and 'Difqui/itions know-how can we delight inGod,whom we do not know? Not know, but as the Law teacheth him unto us^and (heweth him unto us.Thislife, is but the meanes to a better life^Sc the chief de- light of this life,is but to delight in the means to a better lif e^we fee God now, but as in a Glafle 5 and though there bee many Glaffes to fee God 5 yet the brighteft of ihefeGlafles is the Law:and how then,can we delight in the feeing of God:, if we delight not in the Glafle,in which we may beft fee him? To fee him, as he island in him- felfe ^ is referved, till we (hall have better eyes^ thefe eyes wee have are carnall , and corrupti- ble ^ and cannot fee God till they have put on incorruption : but when thofe eyes come, and that wee (hall fee God , face to face : then the meanes will give place to the fubftance 5 and then the delighting in the Law of God$will be turned into the delighting in God him(elfe.«till then, the Prophet^ though with his Prophets eyes,he might fee more himfelfe-yet could not enform us,to make us fee more s but he hath tru- ly told us,the height of our delight in this life : if the delight of our life 5 be in the Law of God. But let the delight bee what it will 5 it is but onely contemplation : and contemplation lets butonely the eyes a worke ; it leaves all the reft of the body Jdle$ , but godlines is an exercife for the whole man^ both body and foule^and ther- f jre^not only David faith Mjfouk praije thou the Lord : but S*. Paul faith 5 Vtatyyonr bodies a living Sacrifice : for our godlineffe muft bee perfect - that upon the u Tfalme. that our bleffednefle , may bee perteft 5 and and even in heaven(if they could be (eparated) wee mould not bee bletfed, in beholding the bleflTed face of God 5 if we did not as well glb- rifie him in beholding him $ as behold his glo- ry. Contemplation brings us, but toFideo m- How Vrofofa : and if Deterhra feavor, doe follow; then godi XaelTe is (topped in her race, at the very Goale : the building is left unperfeft, when it is come to the roofe: we cannot make a demonftration of true godlinefTe , out of all thepremifes} unlefle that bee added , which followes 5 Andin hit L&vpjht nillexercifi himfelfe, day and night : but if this bee added 5 then the roofe of the houfe is (et on 5 and then , the Goaleofgodlinefleiswonne. And though it may feeme , a wearifbme thing , (ummer and winter 5 day and nighty all a mans life long; to doe nothing elfe „ but alwaies one thing $ yet this is the godly mans taske 5 hee muft doe (b 5 or he cannot be the man wee take him for. I For to bee godly, but (bmetimes, is to bee un- godly alwaies : and no man is (b wicked , but hee may (bmetimes have good thoughts- and doe good workes 3 but, this ferves notour godly mans turne ^ his Sanne muft never fet$ for if he ever be in darkenefle,hee (hall ever be in darkenefle : at leaft, hee (hall finde it more worke^ to kindle his fire a new, than to have kept it, (till burning. For,if a man (hould wa- ter his bed with teares all night 5 and goe next day to the houfe of laughter $ that mans god- F 2 linefle* v f$ Meditations andT>ifquifitions lineffe, would be but as the morning dew 5 rife toacloud,and fovanim.Qrif he fhould beftow the whole day , in the exercife of godlinefle ^ | and yet at night , returne to his vomit .• that man would be but as a halfe Moone • bright, on one fide ^ and horrid b!acknefle 3 on the o- ther. For, godlinefle is a thing entire 3 it can- not be had in pieces ^ we muft have it together, or nor at all 5 and by this,a godly man, is made Totus terns atfa rotundas 5 all the former^ make but lines • this onely consummates godlinefie, and brings it to a circle. It feemes here as if the Prophet went about, to make men think,that the readied way tobe a happy man, were to be a Lawyer: If wee may call him a Lawyer, that ftudieth and pradHferh the Law. For, after his Negative markes of a godly man, he comes next to this $ that his de- light it in the Law of the Lord ^ which is his (tudy- ing of the Law • and becaufe a Student in the Law, can make no benefit by it 5 till hee come to be a pra&ifer : hee therefore, by thefe next wordes , And in his haw, he will exercife himfelfe-^ feemes to call him to the Barre 5 and enables him to pracrife : that having learned the Law himfelfe , he may now teach it to others - or at leaft wife , pra&ife it towards otners. Bur is not this a Paradox in David : feeing it is a- gainft our owne experience 5 for, wee have knowne many : that by the Law, have giowne rich 5 many, that by the Law, h^ve gotten ho- nour ^ many 3 that by the Law, have grown e famous upon tbei.'Pfalme. \ V famous 5 but wee never yet knew any, that by the Law, grew happy : for, not withftanding their honour, their riches,their fame 5 yet they ever had fbmething, whereof to compiaine. We muft therefore remember, what Law this is : It is not our Common-law 5 nor our Ca- non-law : it is not the Civili-law 5 nor the Law of the twelve Tables 5 It is not the Law of the Medes and Perfians $ nor the Law of Nations : It is theLawoftheLord-^ a Law pure and unde- fined ' 7 a Law that was given fey Angels^ in the hand of a Mediatour 5 a Law , by which wee (hall Iudge } and by which we (hall be judged : It is Imperatoriakx : Not the Emp*rours Law, but an Imperial! Law 5 Lex Archite&onice :, a Law, that gives rules to all other ^ and is icfelfe ruled by none. And here now, there opens it fejfe, as it were, a Novttf Orbit * y for if we mould enter into the maine, to fpeakeof Lawes : wee (hould never make an end ; ourbeft is there- fore 9 to keepe clofe to David * and to goe no further, than hee goes: andyetfo, weeftiall have Law enough to make us happy. Oneiy we may confider, what thcfe exercifes are , in which this godly Lawyer, is Co diligent all day 5 and fb vigilant all night, to exercife himfelfe $ and as the markes befbte,fothe exercifes here, may be diftinguiflied into Negatives, and Af- firmatives 5 but feeing the godly man mingles them together in his courfe^wee may as well mingle them together in our difcourie. A godly Lawyer will not boaft himfelfe to know F 3 • that Meditations and Ifijquifitions that, of which he is ignorant 5 nor f eigne him- felfe to be ignorant, of that he knowes. Hee will not difcourage a man in a good canfe 5 nor encourage him in a bad. He will not over- reach a man that is (hotter than himfelfe 5 nor under- mine a man that is fhallower than himfelfe 5 nor fapplant a man, that is weaker than him- felfe. He will not rife, by other mens falls 3 nor make a gaine, of other mens lofles. Hee will givecounfelltoapoore manjWithoutafeej as reckoning apooremans caufehis owne$ and a good confcience the beft fee 5 if hee have ta- ken any other fee, he hath morgaged his time 5 and will not fell it againe, till hee have firft re- deemed it. Hee gives fees himfelfe,toget him Clyents 5 andgrowes richer by giving, tbano- thers doe by taking. He is ready to end fuites, but not to begin them ^ and he had rather want worke, than make it. Hee is glad when he can ufe the Law 5 but would bee more glad there were no ufe of it. It is a booty to him when hee can finde opportunity to doe a good deede : If there want counfell, to fet forward a good caufe, hee gives it . If palnes or care, he takes it. Hee keepes his termes duly, as prefer- ring the Sabboth day, before all other dayes$ and yet as his Piety makes every day, to him a Sabboth^ fb his Practice, makes it Terme to him,all tha yeere long. Hee turnes over Books and fearcheth Records 5 not fo muchtolooke out dead Precedents - as to finde out the rea- sons, that gave life to the Precedents, for hee makes upon the i. Tfalme. makes it not, a reafon of his action, that others have done fo ^ but he makes it his acVion, if he finde there was reafon, for the doing fb. He in- quires, and hearkens out, the poore, and re- lieves them ^ the naked, and cloathes them 5 captives and redeemes them 5 men opprefTed, and (uccours them 5 men that mounre, and comforts them 3 men a dying, and revives them. The Law is both his ftudy , and his recreation 5 and one cannot tell, whether it be more his worke 5 or more his paftime : For, as the Prophet (aith here, it it his Exercife^ fo hee faid before 5 It it his Delight ^ and it is well , it is fo: For, Wkhoiit this delight, it wereimpofV fible he mould ever goe thoro w, with fiich in- ceflant labours, as are impofed upon him ; or rather hee impofeth upon himfelfe, Day and Night, But delight makes burthens light • makes labours eafie $ which, perhaps,made Chrifl fay ; that his burthen was light t, and his yoafy eafie : and in this manner, indeed, if a man, be a ftudent, and a pracYifer, in the Law $ it will be no Para- doxe to fay 3 it will be no violence to the Text $ to make David fay 5 that the beft and readieft way, to be a happy man , is to be a Lawyer. When k is (aid. His delight is in the taw of the hord^ and in his Law, hee will exereife himfelfe, Day and Night ^ is it not a kinde of foUcifme 5 to double the word,LaW5 without any lawfutl oc- cafion ? It may 5 p€rhaps s be a foUcifme in Gram- mar ^butitis none in affe&ion : for therefore hee doubles the word (the Law) to exprefie the wonder- }9 Meditations andDifqmfhions wonderfuil delight, hee takes in the Law ^ and this is more fully expreft in the 119. Pfilme 5 where hee feemes fo fond of the word, and fo loth to leave it 5 that he cannot endure it (hould be out of his mouth ^ and therefore at every third or fourth word, is up with it againe. Or is it, that hee therefore doubles the word (the Law) becaufe, indeed, there is a double Law 5 which, though as a man,- hee could not fee • yet as a Prophet he might fore-fee:and the words, Day and Nighr, are here joyned,to the latter taw .becaufe, although there were in the old Law a luge facrificmm 9 in reprefentation $ yet there never was any luge facrificium in reality, and execution 3 but onely in this later Law : and therefore, where £>ni fuglunt Imem : and hee will doe k, in the night. to (hew, heisoneofthofe, Qui cum in tembris meet. Hee will doe it in the day time, becaufe the day is the time of doing 5 as Samt Peter faith, Works whileft it is day $ and hee will doe it in the night 5 left his Mafter mould come asathiefeinthenight, and find him idle. In- deede, this day and night of Davids 5 amounts but to Saint PW/ continually 5 Watch continually, FrajconiimtaUy^ for though the Sunne in the Firmament fet- and make it night to our eyes $ yet the Sunne of RJghteoufheiFe muft never fee, to make it night in our hearts . but it muft be here, as it was in the beginning • the Evening and the- U&rning mujl mak$ but one Day. The Prophet hath uled much circumftance, to tell us of the man, that mould be bleffed : and when he hath faid all he can 5 it is all but a god- ly man; and why could he not doe this at firft$ and have faved himlelfe, and us, a labour ? wee cannot, perhaps, tell, for what reafbn the Pro- phetdid it ; but wee may eaflly tell, for what reafbn, he might doe it $ for many reafms may be given of ir. If hee had onely faid $ h godly manisblefled^ it would have made but a new bufinefle : for, we fhould prefently have asked him: And whatis a godly mm ? and then, hee muft have come to this,which he delivers now 5 fo the Prophet went the neereft way, though wee may thinke hee went about. And if he had G faid, 41 ¥■ Meditations and'DiJquifitions L raid, Agodlymanisblefled} and had not cold, what a godly roan is ; it wonld have bred a world ofcontroverfie; for then, every man would have come, and put in, his claime to bleflednefle, under pretence of godlinefle 5 and there would never have beene quiet. Cam would have come, and pretended devotion $ for making oblations, and offering facrifices to God 5 Korah and Dathaa would have come, and pretended zeale, for oppofing Governours, as taking too much upon them. The Pharife would have come, and pretended purenefle ; for onely fafting twice a weake 5 and giving tithes, of allhepofleft. Judas himfelfe, would have come, and pretended charity . for taking care of the poore ; and finding fault, with the coft,beftowedupon Chrift; and there would have beene fo many pretenders to godlinefle • and thereupon fuch matching and catching at bleflednefle * that if this had been roffered, both godlinefle would have beene in danger, to be adulterated: and bleflednefle it felfe, tofufrer violence. To flop therefore the mouthes of thefe pretenders, and utterly to damne all fuch falfe claimes 5 the Prophet proclaimed here the true Title $ and fets downe, as it were, In termmk ttrtninantibnt^ how the man mufrbe qualified, that will Jay claime to bleflednefle 5 for if any of the conditions here exprefled, be wanting 5 it will be in vaine, to have a thought of bleflednefle : For, this the Pro- phet delivers for Law - and of this we may be ' » "l » ' U '' upon the 1. Tfalme. be fore, there will not be any thing be abated But if the Prophet be to pun&ual^Sc require filch precife performance of fuch precife points^ hee might as well have held his peace, and (aid nothing • for what is this, bnt to build caftels in the aire ^ to tell us of a man, that (hould be blef- fed ^ when there never was in the world, nor ever fhall bee, any fuch man : and fb by the courfe he takes $ bleflednefle muft either fall to the King,by efcheate, for want of a right heire : or at leaft , Cedere primo occ*panH t for want of a lawfull claimer. But the Prophet had more knowledge ; than thefe men are aware of: hee had read the Chronicles \ and found there, many fuch men,upon record : Abtl^Enoch^ NQah>Abra- barn, Samuel 5 many others. And fince his time, we our (elves find many recorded for fuch men 1 Hezektah and Iojias, Kings of luda 5 Zachary ana Elifabeth of later time : It is therefore, but a meere fcandall 5 bleflednefle can never want an heire • for in all ages paft, there have beene fuch men s and by Gods grace, are many fuch ac this day^ and fhall be many fuch, in the ages to come, as long, as the world fhall laft: for the Divell muft not have all 5 God will have his Congregation 5 and that muft confift of fuch, as are here described; A Congregation of the Righteous. And now wee may fay, the Prophet hath plaid, as it were, hw prize -, he hath fet a fpell to allpofterity, for a perfect defariptton: For, though fbme may thinke, that Xtno^hon, in his G 2 inftru&ion 4? 44- Meditations and'DiJquifitions inftru&ion of Cjrm^ and Cicero in his defcripti- on of en Oratour, have beene his equalls 5 yet let the mattef be examined fairely 5 and wee (ball find,that the Prophet here, in a few 'plaine words, bath made a perfe&er godly man 5 than either Xenophon a Prinee, or Cicero an Oratour * with all their long elaborate difcoarfes. The Prophet let blefled, as it were, a (igne^ at the entrance of his Vfalme: and where blef- fed, is hung out for a %ne 5 wee might be fare, toiindeagodlyman within: andfcv hee hath well quitced biralelfe, of the firffc part of his Proposition, in (hewing us, what a godly man is : and now, if hee can quit himfelfe as wel! 3 of theiecondpart,in (hewing u«,that he is bleffed : wee (hall then fay, hee hath truely played his prize indeede ^ and worthily defer ves to be cal- led, the godly mans champion : For, in fo do- ing, hee (hall kt a more glorious crowne up- on a godly mans head ; than that which Samuel fetupon his. Hee is hlejfed^ and beejhall be lify a tree. But here by the way, wee may obferve a Grammaticall difference,which the Prophet in- timates, betweene bleflednefle, and godiinefle. For, to bleflednefle hee aflignes but onely two Tenfes or Times $ a prefent f en(e ; Hee is bkj- fed$ and a future ^ hee /hall be life a tree. Pre- terperfed Tenfe 5 hee affignes none : for in- ' ! deed, fuiffe falicem miferrmum eft r aod to (ay^ \ Ftdmat Troes 5 is as much as to fay, wee are nor fo now. That which is paft 5 is dead in Time j i and! upon the i.'Pfalme. and in the body of true happinefle 5 there muft be^ there can be,no dead flefh. Buttogodli- nefle, he affignes three Tenfes or Times : A Praterperreft tenfe 5 That hath walfod^ in the comfell ef the ungodly : a Prefenc tenle 5 hit de- list it in the Law of the Lord : and a Future 5 la hit Law hee mil exemfe himfelfe , for, godlinefle is a habit 5 and cannot be had, but by often re« petition and reiteration of anions 5 that if the time pa(r, doe not prompt and give example to the prefent ^ and theprefenttothefururej wee may have flames of godlinefle - 3 but a true habit of godlinefle , wee can never have. And here now the Prophet 'begins to fhew himfelfe a Prophet 5 and to fpeake like a Pro- phet : all he had laid before 5 he might have (poken , as a Do&our of the Law 5 for they were but caveats, and informations to godli- nefle : This hee Ipeakes now , hee could not fpeake,but as a Prophet^for he comes to fpeake of things to come 5 and what fhall become of the godly, and of the wicked, in the times hereafter. And this, neither Do&our of Law ^ nor yet Aftrologer, nor any humane Artift could doe, but onely a Prophet of God. And wee may not the lefTe believe him because hee fpeakes of future things, which to mans under- ftanding are alwaies uncertaine .* feeing hee fpeakes knot, as of himfelfe .• or as having learned it of men ; but he fpeakes it, as taught by God : with whom^all future things are pre- G 3 fenf} 45 4 6 Meditations and Difauifitions fenr 5 all things to come, as come already. For, thefe Prophets of God , had as I may fay, per- fpe&ive-glafies, given them by God : in which they could fee things a farre off 5 and farre off, both in place and time : and wee may bee al- lowed, to call them Glades ^ feeing themfelves were called viden tet 9 feers 5 as feeing the things they were to fpeake 5 and then Prophets,Fore- tellers^ as communicating that to others, which in their Glades, they faw themfelves. And as themfelves were called Fidentesjeets 5 fo their worke or faculty, was called, rijtb 9 or feeing: and yet in this there was diftinttion .• For, not every prediction of a Prophet, was called vifio, a virion 5 but fuch onely , ascamewich joyrall tidings .• for when they came with heavy newes, it was not properly called wfiojL vifion $ but Onui^ a burthen ^ and our Prophet here fings both tunes 5 he hath vifionem , a vi- fion, for the godly 5 and Onus s a burthen pre- fenriy after $ for the wicked : but he tels his vifion : his good newes firft 5 and this It is 5 A godly man /hall he life a tree. But is this fuch good newes for a godly man> mud this bee the height of a godly mans ex- pectation, to be like a Tree ? will the Prophet ferve us thus^ make us take fuch paines for god- linede; and beare us all this while in hand 5 that by being godly, wee fhall bee happy . and now bring us to no better, a happinefle, than to bee like a Tree? if hee would necdsufea fimili- tude, could hee by bis glade , make no better choice t upon the i. TJalme. ■ » i ■■* ■ ■ ■■ ■ 47 choice ^ or is a godly mans happinefle no better worth, than to liken him to a Tree > a Tree, which growes out of the earth 5 and creepes into the Earth ? a Tree,that is exposed ro wind and weather? a Tree, that is fubieel: to wortnes and cankers > a Tree,tbat for all its being plan- ted by the water, is fare at laft, to come to the fire ? But we muft not with our ignorance, lay afpertionupon the Prophets knowledge .-(for, ic is not the worthinefle of the mb}e& in a G- militude that dignifies the thing, that is com- pared to it 5 For, what honour was it to 'Nabn- dadomzer^ that he was likened to Lucifer, the morning ftarre ? Or , what more did Chrift exprefle of the Kingdome of heaven, by com- paring it to a pearle 5 then by comparing it, to a graine of Muftard feed ?) but it is the good qualities, in which they fimpathize : and of fuch good qualities, we (hall finde fo many in a Tree 5 that happinefle may thinke it felfe happy, to be compared to it. For, was it not a tree, that bore the Fruiteof life, in the Garden of Edm ? was it not a Tree, that bore the Lord of life, in the field of Golgotha > O happy Trce^ well worthy to be made the fimilitude of our happinefle , which was the inftrument to pro- cure our happinefle, But wee need not goefb farre , to fhew the worth of the comparifbn $ there are circumstances enow , in a Tree it fclfe ^ that may fufficiently iuftifie the Prophets choice. For, though a Tree, beebutduftin fiibftance 5 and have the lower part fixed in the Meditationr and "DifcfUifitions the earth ^ yet it rifeth above the earth 5 and hath boughes and branches afpiring towards heaven $ transformed into a fubftance , as though they were no earth • expreffingplaine- ly the condition of the godly ; who though they bee of earthy mould , and dwell in hou- fes of clay 5 yet their afpiring is to heaven , and their confidence is , to bee transformed into the Image of Chrift^ and to have their bodies mdelikSt to his glorious hod)" But this is a common refembknce, that may be found in every Tree 5 the Prophet here,(ets his fimUitude clofer upon a godly man , than that Ex quovis Ugnofiat Mercurm : every Tree will not ferve to doe it $ but as before, hee deli- vered certaine characters, ro know what a god- ly man is ^ So here, he delivers certaine marks, to know what kinde of Tree it is 9 thatmuft make hisfimilitude. For, it is not a Tree, that growes up wildely of it feife • as having no other education but nature . but it is planted by an artificiallhand^ and as it were civilized by transplanting. And it is not planted , a- mongft rocky clifFes 5 where it may bechoak'd with drouth ; and where it rauft eate ftones^or elfe beftarved: but it is planted by the waters fide 5 where it hath drinke to its meate 5 and where the (bile is made fupple , to give the roote readily , bothpa(Tage and nourifhment. And ir is not a barren vaine-glorious Tree a that makes onely a (hew 5 and is nothing but words, as bearing nothing but lcafes .• but it is a iuft per- upon the u T/a/me. performing rree^ chat followeshis leafes with fruit 5 as a juft mans deeds doe follow his words. Neither is it, an unfeafbnable tree, that brings forth abortive fruites $ and fets our teeth on ecfge, with fourenefle 5 but it goes the full time 1 [cut. and nouriftieth the fruit up 9 till it hath? gotten fweetnefle by maturity 5 and taftes moft \ pleafantly : and that wee may know it, to be no] ordinary tree 5 the very leafes continue ftill, and doe not wither. But what matter is it, when the fruit is ga-l thered 5 whether the leafes continue ftill, or I no ? For 3 the worke the leafes come about $ is ! but to defend the buds 5 and to keepe the young I fruits.frbm the violence of the Sunne and wind$ and when they have feene them brought up $ and come to a ripe age, that they can fhift for themfelves $ the leafes then may take their leaves 5 as wee fee them fall away, by one and one ; as taking notice,that their worke is done. There are, perhaps, fome barren trees, that beare no fruit 5 and thefe fometimes have leafes continuing ftiU^ and hanging on,borh Summer and Winter ; as if they ftaied waiting for im- ployment 5 and looking ftilLwhenfruits would bud forth ^ but with as idle an expectation, as the Jewes ftand waiting for the comroing of their Meflias : but this is not the cafe of our leafes here, which therefore continue ftill, be- caufe they are ftill in office : for our tree beares fruit continually $ and therefore hath neede of leafes continually 5 when one fruit is ripe and H gone 5 49 f° Meditation* and Difqui/ttions gone 5 another is greene ?nd coraming on , and therefore the leaves^ which are neceflary atten- dants upon the fruits^ as long as there are young fruitSj that need attendants, cannot be di/char- ged 5 and therefore doe not wither. And yet, perhaps, the Prophet had a further reafon, why hee would give the leafe, a place in the firnili- tudeof a godly mans happinefle • feeing a Ieafe was the firft Angell of liberty, to the prifoners in the Arke 5 their day-breake of comfort came from the light of a leafe 5 and if it had not been for a leafe $ the tyrannizing waters,woufd have more kept their mindes in the darke, than their bodies in the Arke ^ and have drowned them with defpafre, when they could nor, with their waves : and when the waters overcame all other creatures, both men and beafts • yet the leafe continued conftant to the tree, and overcame the waters $ and as it penfhed not, in the Inun- dation of the world $ no more (hall it wither, in the conflagration of the world. Butwhathappineflecanagodly man expect from this fimilkude of a tree > for he can have namore 3 than the fimilitude wi!l afford ? he can looke for no more* than the tree hath it felfe 3 and where hath the tree, any refemblance o^ happineCe, in any thing,that is here expreft? It hath none, in being planted by the waters fide : for, happinefle \% SHmmnmBomm^ and this at moft, but Infmm Bomtm^ therefore only good, becaule if ferves to doe the tree, good : it ha? h tione, in bringing forth fruit 5 for, happinefle is Bomtm upon the i.^P/atme. Bonnmproprhm * and this, but "Bonnm alhnum 5 for, what good is it to the tree, to bring forth fruir, for others to gather ? For fb,the tree (hall be no happier than a Bee 3 that makes Honey in- deed • but for others to eate 5 a godly man (hall be no happier than a Sheepe 3 that beares wooll indeed, but for others to (heare • and for any thing appeareg yet, a godly man, by this fimili- tude, is like to lofehis happinefie. But the Pro- phet cannot be (o much mistaken 3 the (imili- tude therefore, would be better look'd into : For, there is falicitas medii^ and fielicitat fink 3 there is fielicitat via 5 and falicttas patrte 3 and this tree indeede, enjoyesthem all : It hath in this life, falicitatem medU\ and felicitates vte 3 in being planted by the waters fide: for* this moiflens, cooles, cleanfes 3 and gives an eafie and a happy paflage to the journies end. It (hall have in the life hereafter, falicitatem fink 5 and felidtatem patria ; in bringing forth fruit 3 for this (hall not be, as the Bee makes Hony, for others to eate 3 nor as the Sheepe beares wooll, for others to (heare 5 but this fruit (hall be, for its owne ufe onely 5 and onely for it (elfe to ga- ther. For this fruit is that, of which Chrift (airh : Tow \oyJhallbeju1I, and nonefhatt be able to tafy it from yon ^ Tout joyfiallbefifff; there is plena fielicitat^ and none fhall be able to tah$ it from you$ there is fecura fielicitat: and now the Pro- phet, need not be afhamed of choofing his (I- militude ; the godly man, neede not be afraid, of lofing his happineffe. H 1 But 5* / Meditations andDifquifetions But is it not ftrange, to fee how contrary the Prophet proceeds here, to our expecting } for when he propounded his fitnilitude of a tree: wee looked, he (hould have begunneat the top boughes, which are the higheft parts, and com- monly beare the ripe ft fruits, and hee beginnes cleane contrary, at the loweft part • at the very roote^ for indeed, although the roore be not feene of men 5 and have no outward glory $ yet it is the roote, that gives the praife to the tree : it is the roote, the tree may thanke, for all he is worth : For, though the branches bring the fruits ,yet they are butmeflengers : it is the root that fends them : and indeed, if there be not a rooteof Humility $ and that roote planted by Grace 5 the afpiring boughes, are butfprigsof pride 5 and will never bring forth, the fruit of Glory. Wee looked hee (hould have fet our tree, if not in torrida Zona^m the very fire $ yet at leaft, in fame funny place, as it were by the fires fide^ and hee fets ir, cleane contrary, by the waters fide : For indeed,a tree feares nothing Co much, as want of moifture : it can ill fpare the radian- cie of the Sunne^ but it can wor(e fpare, the raoiftning of the water $ for death hath a fpight at nothing fb much in any thing, as at the hmiU dumradhafo' y the naturall moifture : Hee kills more with the drowth of too little moifture 3 than with the drowth of too much heat or cold : Fo*v this is a dart, which death hath from nature • all his other darts are from vio- lence ^ upon the i.T/a/me. n lence^ and though the water bee external J to the Tree $ yet when it enters and moyftens theroote . it becomes radical!. And it may not be the ieaft reaibn , why the Prophet lets the Tree, which isouriymbole of eternall life, by the waters fide • feeing the water , feemes the moft productive element of life $ as that, which produced the firft living creatures, that were in the world 5 although we may raife our thoughts yet higher ^ and re member, there are waters as well above the Firmament 5 as under the earth j and there indeed, muft the Tree be planted^that {hall bring forth the fruite, of our expe&cd happineffe. We looked^he mould have fee our Tree Jike j the Trees of Eden^mth prefent fruirs, hanging ! upon them^ and he talkes of tarrying the time, till the Tree bring them forth : for indeed our Eden is paft $; there was at firft, no time there 5 & therefore the fruits there, were not children of time; but as (borje borne , aa their parents, the Tree : but we are in a world of time : our Tree will beare no fruit , but by the helpe of time^andnohelpeoftime neither, till the ful- nefle of time come •, and that is onely in him, who came in thefulnefieoftirne : For,Chrift is our time ^ and our fulnefle of time will bee, when wee fhal! meete Chrift, full in the aire 5 and bee taken with him into the new Eden, where time (hall bee no more 5 and where our Tree mail bringforth fruit in thePreient tenfe, which (hall never fade intoPreterperfed tenfe. H3 But 54. | Meditations and 'Difqmfitions But feeing the Prophet meant afterwards, to makechafFeafimilitudeof the wicked ^ why would he take a Tree, for his fimilitude of the godly 5 and not rather take wheate, as in a plainer oppofi tip n ? andasChrift 3 itfeemes upon better advife did take it afterwards ? Chrift indeed tooke wheate for a fimilirude of the godljr, but to another purpofe; the purpofe of the Prophet here, is to (hew , the great di- ftance that fhall bee of glory, betweene the godly, and the wicked : and in the points of glory, we fhall finde the wheate, tocomefarre fhort,and to be farre inferiour to a Tree. For, the wheat, though it rife flourifhing up 5 yet it rifeth out of the ground , but the fame it was caft into the ground 5 buttheTree,ofa little fm all feed, rifeth up to a fubftance , that one could never have expe&ed , fuch an iflue, for fuch a parent. The wheate, though it rife flourifhing up^yet it rifeth but to a fmall height as loath to leave^the earth too much 3 and a- fraidtogoe too farre from theroote- but the Tree rifeth up to an eminent height , as fcarce acknowledging the root,from which it fprings: and farre furmounts all growing things upon the earth. The wheat,though it rife flourifhing up, yet it rifeth but to a {lender fmall ftelke:, that cjuakes and trembles at the voice of the winde 5 but the Tree rifeth up to a vafte and firme body, that fcornes the threatnings of the winde • and is not once moved tor all the wind can doe. The Wheate , though it rife flouri- fhing — ■»■■•• ■ - - ■ , _ S upon the i.Tfalme. (hing up,it is quickly dow ne againerif it be not reaped in fummer 3 it dies in winter: but the Tree is a latter for many ages 5 and of all things, that grow out of earth 5 comes neereft to ever- laftingnefle. And now^if we cannot choofe but thinke it a blefled thing,to be fuch aTree: we cannot as lit- tle choofe but thinke it a blefled thing 5 to bee a godly man ^ for whatfoever is feene or faid of this Treejis true,and more true of a godly man. Hee is more fixt and immoveable than this Tree, for, where this Tree is rooted bntin the earth 5 a godly man is founded upon a Rocke. He is planted by a better Gardner, than this Tree^ for where this Tree is planted but by Adam^ a naturall man $ a godly man is plan- ted by Vaul i or rather 5 as Chrift faith , by God himfelfe. He is moiftned with better waters, than this tree 5 for where this Tree is watered 5 but by fprings from the earth 5 a godly man is watered with the dew of heaven: he rifeth to a greater height , than this Tree : for where this Tree is (tinted in its rifing,and ftaies in the aire 5 a godly man rifeth upland never ftaies till hee come at heaven. Hee beares more fruite, than this Tree ^ for^where this Tree hath ma- ny leaves befides fruites £ the very leaves, of a godly man, are thtmfelves, fruites. He is lon- ger in feafon than this Tree 5 for, where this Tree is in feafon, but fbme part of the yeere^ Godlinefle is in feafon, all the yeere long: this Tree is in feafon but for a rime.- but 55 f<$ Meditations andDifquifniom but godlinefle is in (eafon , ro all eternity. The fimilitude of a Tree,isfufEciently jufti- fied $ hut why v/ould the Prophet exprefTe happinefle, by any fimilitude at all > and not deliver it rather in the very fubftance ? why would he not 9 rather tell us, what it is - than what it is like > May wee not bee bold to fay, becaufe it was more, than hee could doe ? For feeing the happinefle of a godly man is fud^ as neither eye hath feene$ nor eare heard : cer- tainely it is fuch alfo, as neither words can ex- prefTe > nor tongue utter. And if wee (hould heape up words upon words : laying PeUos upon 0^,and making monntaines of volumes^ yet wee mould never bee able to exprefle the happinefle , ordained by God for godly men. If the happinefle confifted of finite parts , and were a (tinted thing , either in number • or magnitude or continuance- we might by the helpeof Arithmeticke and Geometry,exprefle it perhaps in fbme proportion, but feeing it confiftsof parts, in number, innumerable ^ in magnitude, infinite ^ in continuance, eternall ^ what man of art $ what art of man , can now come neere it } Or if the happinefle were to continue, but (b many thoufand yeeres as there be finds in the tea $ though this were a vaft, incomprehenfible extenfion of time, yet it were but a continuance , that would not con- tinue 5 there would one day bee an end : but feeing it (hall be for ever, everlafting eternall ^ in Mtermw & ultra ^ what ftarres or heaven $ what upon the u 'Pfatme. what lands of the lea} can now be counters enow to fumme it. And now tell me 5 if the Pro- phet were not well advifed, to make ufe of a fi- militude?but tell me rather,if godly men be not j well advifed, to make ufe of godlineffe? tell me if wicked men, be not ill advifed, to make ac-j count of vanities ? Oh ! tell me, if the Serpent be not a Div ell : the flefh a traitour : the world, anlmpoftour: that rorpleafuresof finne, not worth the fpeaking of 5 would make us to for- feit this unfpeakeable happinefle. But now ro confider ic in Allegory 3 what may wee thinke, is meant by this tree ? Is it not the tree, figured by the tree of life 5 in the Garden of Eden? And what by this planting? our ingrafting into Chrift. And what by this water* fide? the water that was fhed out of Chriftsfide. And what by this fruit? our ever- lading happinefle. And what by thefe leafes ? the leafe of a good conference 5 and the leafe of a good fame. For a good confidence never withers $ but accompanies a godly man, to ano- ther world: and a good fame never withers^ but iu mtmori&£Urna trit )uftus. And what by the time ? when time is no more. For time is but the meafure of motion and mutation 3 but happinefle hath nothing to doe with thefe ^ and therefore nothing to doe with time 5 her time is eternity. And indeed, isitnotftrange, that men who have out lived yefterday^fhould think there can bef happinefle where there is time ? For, let the I day hi ?3 Meditations andT>ijquijitions day paft, be fpenc in ail the pleafures of the world ^ yet what is yefterday to us today } and what will to day, be to us to morrow ? and fo, the daies of happineffe, ftioufd come at laft, to be all loft • and be no more to us, than if they never had beene ours. Wherein true happinefle, to day is to us 9 as it was yefterday 5 and to morrow will be as it is to day; and what wee are now 3 wee (hail be for ever. Time and happinefle are things incompatible : For, happinefle is permanent ^ time al waies in muta- tion : for, what is time, but a very changeling 5 or rather, makes very changelings of us ? It is long of time, that wee continue not long in one ftate$ it is alwaies bringing fome new thing 5 but ever carries away more of the old ^ it runnes over all things, but never tarries with any; wee cannot fee it, till ir be gone out of fight 5 and by this onely, we find it hathbeeoe here, becaufe we find not thathere,which hath beene. The happinefle of this life, is like Jo- fephs coat j party coloured 6 to expreiTe variable- netTe ^ a mixture of weak and woe $ but turne s at laftj all to a ftaine 5 and fqch happmefie 3 wic- ked men may have : the true happineffe, is in a long white roabe^ long, for durablem (Te ; and white,for)oyfuInefle5 and this keepes the co- lour ftill * and is onely to be had in Heaven : For there this changeling time, (hall not be fuffered, to come 5 to fet diversity of colours upon out roabe of happinefle. And now 9 if any man aske for happinefle^here it upon the i. % falme. it is : it growes upon the tree of godlinefle : but though ! t have its beginning, and, as it were, its blooming, in this life : yet it comes not to its growth, till another life $ this prefent world, is too cold a climate, to bring it to ripenefle j it muft have the Sunne to mine more directly up- on it; wee have here fpe&? Rei$ but (hall not have Remfpef 5 till wee come to fee the bleffed face of God: For, this indeed, is the true Sun, that onely can bring the fruit of this tree, to its full maturity. But is not this hard dealing in the Prophet 5 to make us promife, of a prefent poiTeilion of blef- fedneflqand now turne us off, with little more, than a bare reverfion ? Will he be fb a Prophet, as that hee will be no more than a Prophet 5 tell us onely of things to come p and not keepe his word, in things prefent? It was his faying at the very firft, that a godly man isblefled : and feeing hee thought good, to lay it then - } wee looke he mould make it good.and (hew it now : For.as yet, there appeares but little, to make it appeare, that the godly are in this life, any more blefled, than the wicked : and if any advantage be 5 it teenies to moft men,to be of the wickeds fide. But is not this rather, to deale hardly with the Prophet? to put him to his proofes, for every word hee fpeaks ? as though the word of a Prophet, were not of it felfe,an authority fu£ ficient, to command our aflent? butfincewee are fbhardofbeliefe-, at leaft, Propter dnttikm cordis^ let it be confidered - that there is great I 2 ditTe- I 19 I- 60 I MeditatwmandT>ifquifinonf > ssS=Sssb=ss; dirTerence 5 between having of bleflings^and be- ing biefled. A wicked man may have many 9 per- haps,very many bleffings^ and yet Jtfhali never be truely faid of him 9 that he is biefled : For who doubt^but that ftrength and beauty; riches and honors,are bleflings and the good gifts of God: and all thefe, and many more than thefe 5 a man may have ; and yet walke in the council of the ungodly $ and ftand in the way of doners 5 and fit in the chaire of fcorners • and hee that doth fuch things, the Prophet would have us know : though hee be as ftrongas Sampfon^ though as beautiful! as Abfalon -, though as rich as Salomon-^ though as full of bleflings^s the world can make him \ yet he cannot be biefled. Such things may entitle men, Benedict, perhaps ; bur not Beati- or if Beati $ it is but falfoclamore, the trueblef- (ednefTe, is no where found growing $ nor can any where be made to grow, but onely upon this tree of godlinefle. And therefore,you (hall never heare any fuch word to come from David^ as to fay, biefled are the rich 5 or biefled are tht hononrabfo and great men of the world $ but all his blefledneffe 2 is ever with Come relation or other, unto godlinefle. Ekjfed art they vehofeftm are forgiven : here godlinefle is made legitimate. Bleffedishe^ xohom the Lord chafieneth: here god- linefle »is fet to Schoole. Bkjpdare tkey^ who realkfi in the Law of Lord' here godlinefle, is aritsex- erci (e 5 Bkffed h the man, that emftdereth thepcore : here godlinefle is making a purchafe. BkffedUhe^ that putteth kit trnfl in the Lord: here godlinefle, is upon the i. ffalme. I 6\ is taken fanftuary : and Co godiines ever 3 in one kinde or other ^ or blefsednes never , in any kinde whatfbever : Not all the fmithes of *A.- gipt : not all the temporallblefsmgs, of the world, will ferve the rurne : Godlinefse rauft turne the key ; or the doore of blefsednes $ The gate, for the King of glory to en re r, will nerer be opened. And as a man may have rmny bk flings 5 and yet not be blefsed : fo,he may want many blef- fings ^ and ne verthelefle, bee perfedly blefsed. Hee may want , the riches of worldly pompe 5 and yet bee blefsed : For Bkjfedare the pom in fpirit^ and this was Davids cafe with UichoL He may want a quiet life • and yet bee blefsed \ for Bkffed are they* that are persecuted for righteoufnes fake : and this was Davids cafe, with Saul: Hee may want good report ^ and yet beeblefied $ For bleffedareye^ nhen men raihuponyou^ and 're- vile )oh 5 and this was Davids cafe with Shimei, But is not this ftrange.that a man fhc uld want, 8c yet be per ftfftftiould want blefsing3,and yet be perfectly blefsed > Indeed,no more flxange, than thzt Adam mould loofe one of his ribbes, and yet continue a perfect body ftill. For thefe temporall blellings, are to a godly man, as the ribbe was to Adamj& which Eve was made $ not fuperfluous to him, when he had ir- nor making him defe&ive, when hee wanted it : and fo are all temporall bleffings - not fuperfluous to a godly man > to have them, becaufe he can make goodufeof having them : Nor making him I 3 defective i. 1 1 6% Meditations and Difquijitions defective to want thera ^ becaufe he can make good life of wanting them. And this 3 perhaps, might make $ r . Vaul to fay 9 I cm want - and I can abound $ as much as to lay, 1 can have a rsbbe more^or a rib lefse$ and yet in both eftates con- tinue perfect ft ill. But is it not then , that we are ail this while miftakenin bleffednes ? and that 3 D*z%/hath fet agloffe upon it,tomake us efteem more highly of it, than there is caufe > feeing Chriftwho knew bleffednes better than David ^ proclaimes ic openly , that they are bleffed, that mourne .• and furely^ mourning can make but an unto- ward bkflednene. For what is mourning, but a deploring of mifery> That to fay, they are bleffed that mourne 5 is all one,as to fay$ They are bleffed, that are miferable : and Co , blef- fednefie, no fuch goodly thing , as David goes about to make us thinke it. But it is not, that wee miftakebleffedneffe 5 the miftaking is, in miftaking Chrifts (peaking of bleffednefle: For Chrift faith not , The) are bleffed that mourne: becaufe they mourne ^ but bec&uk thejjhall bee comforted. The bleffedneffe con lifts in the com- forting, not in the mourning .• and not all nei- I ther that mourne (hall be comforted -for then, I the damned in hell ^ and even the divell him- i felfe , then whom there is not a greater mour- |ner$ fhouldcomeatlaft^ (as fbme have erred to thinke) to have their fhares in comfort. Bat their mourning,is in defpaire, and upon wrong caufesj They onelyfhall be comforted, that mourne upon the i. TJalme. *i mourne upon jaft caufe, and chat in hope : and fuch are onely the Saints on earth • who mourne for the Bride-groomes departing from them % and cry with S c . vaul : 1 defire to bee diffofaed) and to be with Chrift. Indeed com- forting, is to mourning, a plaine relative 5 and cannot be without it ; for, where no mour- ning is 5 there can be no comforting : for what is comfortingjbut a wiping away of teares from the eyes : and how can teares bee wiped away, if there be no teares to wipe away > and feeing, the holy Ghoft(the authour of all blefledneffe) is the Comforter^and no comforting, where no mourning : It fblfowes,that where no mour- ning^oholy Ghoft^and where no holy Ghoft, nobleiTedncfTe. Therefore, Bkjfed are they that famrnejor they fhall bee comforted. Andfb, be- tweene Chrift and David ^ there will be found, but this difference : that David feemes to con- fider godlineffe, as a Iubilee • and therefore exprefleth it, by delighting in the Law of God^ and exercifing in it : but Chrift feemes to con- sider it as a ftmerall ^ and therefore exprefles it by mourning ^ as by whLh, a godly man, is crucified to the world ^ and the world to him. And indeed, this Iubilee, and this funerall 5 muft both meete , in a godly man • or there will not bee a godlineffe, that can produce a bleffednes : but where thefe two meete , and kiffe each other $ there the delighting in the Law of God - will caufe a mourning for our finnes 5 and the mourning for our finnes, will caufe 64- Meditations and Difquifitions caufe a joy in the holy Ghoii • that we may be confident to £ky , we have a comfortable blef fednes} feeing wee have the bleffing of the holy Ghoft, the comforter. And now, if any man flight this joy, as not deferring the name ofbleflednes ; Is it not, becaufeheefeelesit j not in himfelfe } for without being felt - it is not poflible , to bee underftood : but hee that feeles it, and underftands it ^ will finde , this }oy 9 to be that Iewdl , which the wife Mer- chant fold all that he had, to buy : For what a- vailet it a man, to enjoy the whole world _ and to want this joy ? For , this joy is not an influ- ence from the ftarres : which yet can doe great wonders, for breeding joy in the world: but it is an influence , from that fpirit, which mo- ved upon the waters , before the ftarres were made $ and is onefy able (till , to move up- on the waters, and to remove the waters of a weeping (bule. Itisaioy 5 begotten in our hearts , by motion of the holy Ghoft $ which moving upon the waters, of a true repentance 5 workes in us the joy of this aflurance- that wee have an Advocate and Interceflbur for us,with God the father. Which joy, was thought fo great, when time was ^ that no Meflenger, was thought fit, to bring the newes of it $ but an Angell fro m heaven. Behold, I bring yon tidings of great icy : and great indeed it muft needs be, which an Angell cals great: that fcarcely would call the whole earth,great : and feeing S*. Paul exhorts m^oReioycccvemorewz may know the '!*_• *-%* upon the u 'Pfatme. joy, to be exceeding great,that can make usable^ toholdoutrejoycing, fb long together 5 in all tempefts andcairnes^ in ail aftions and paflionsj joy enough to mainraine a feaft of rejoycing, all our life long. And then, if this joy 3 can make a bleffednefle : (as certainly a greater cannot be had on earth) and none parrakers of it, but the godly j wee muft needes confeffe, the Prophet had great reafon< to make it his challenge 5 and that in the prefent Tenfe : A godJy man is blefled. And will not this bleteedneffe appeare yet plainer ; if we confider the divers fbrts of blef- fednefle? For 9 there is a btefledneffe of the Lawj and this was delivered by Mofes: who delive- ring the Law, but in litera- delivers a bleffed- nefle, but in cortice : Blefled {halt thou be in the field : and blefled in the City : blefled (hall be the fruit of thy body ^ and the fruit of thy cat- tell.&c.Thereis a bleffednefle ofGrace^andthis was delivered by Aaron-jriho being the Minifter of our atonement with God, delivers a blefled- nefle, in this atonement : The Lordblejfe thee, and k§epe thee ^ The Lord maty his face to [bine tyon thee, and be mercifuU unto thee : The Lord lift hit coun- tenance upon thee, and give thee peace* And there is a bleffednefle of Glory ;and this was delivered by Chrift} who being himfelfe, the perfection of bleffednefle • delivers a blefledneffe in perfecti- on: Come yeebkffedoj my Father ', inheritea King- dome prepared for you, And now, that wee have thele divers forts of bleffednefle, laid out be- K fore 6* --* 66 Meditations and 'Difqai/itions fore us 5 which of them, may wee thinke, was thought upon by David $ in faying, Bkffedistbe mn? Not Mofeshls bleflednefle; for that is toojmperfecl : noryetChrifbbleffednefle^for that is tooconfiunmate; Mofet hh bleflednefle is imperfect : For, Gold (one of the beft, of his bleffings) hath commonly proved, but aurum Tolofamm $ ominous to the owners 5 and apt to bring them, to utter ruine^ at moft to ble£ fcdnefle it hath never beene but neutrall : onely as a cypher in Arithmeticke • no value,6ut from the placing it $ for if it be placed in a godly hand 5 it ferves infubfidinm virtutis^ and may prove a meanes, for augmentation of blefled- nefle : but if it fall to be the lot of the wicked ; \t\sbut incentivum vitiernm ^ and ferves but in majorem damnatio&em ° for an augmentation of raifery. And as Mofe f his bleflednefle, is too im- perfect: fo Chriftsbleffednefle,istooconfum- mate 5 for the blefled face of God 9 (in which, that bleflednefle chiefely confifts) is no fit ob- jecl for corruptible eyes : God muft make him- felfe capabilh, which now he is not 3 and us, ca* pacet* which now wee are not ^ before wee can arriv e at the haven of that bleflednefle". And fo, Mofes his bleflednefle being fufpended^ and Chriftsbleflednes,not yet to be expe&ed:what remains;but that we lay hold on Aarons blefled- nefle } and this, indeed, we fliall find to fympa- thize, and jfuicc well, with this of David: For, Aarons bleflednefle^is a confidencejin Gods mer- cy 9 for remiffion of finnes 5 and a peace of con- ' fcience, upon the i . ^Pfalme. fcience, in being ac peace with God, in Chrift. And it is no wrong co Aarom peace, to adde, in Chrift ^ for though Aarott exprefle it not, as (peaking it, but .in figure : yet wee may well thinke, heunderftandsir, as meaning it in fub- ftance; feeing no peace, without Chrift, isfafe unto us 5 all peace without him, is but dange- rous (ecurity: For, Chriftuseft paxnoftra: hee onely is our peace ^ and this peace, he hath ever j ufed, as his proper good : It was the Prefent, he brought che Apoftles, ac his comming from Hell 5 Peace beuntoym^ and it was the legacy,he left the Apoftles, ac his going to Heaven : Mj peace I leave mth jou $ chis peace made /coupon the dunghilljblelfed^and the want of this peace, made Saul upon his chrone, miferable : chis peace the world cannoc give 5 and the wicked cannot have ^ for, there it no peace to the wicked, , faith the Lord, And now, if any man Height ] this peace ; as not thinking it co deferve che cicle of bleflednefle : Is it not, becaufe he hath no feeling of it, in himfelfe? For, noc being felr, it can never be underftood; but hee that feeles,and underftandsk $ will finde chis peace, co be chac purchafe, which Chrift (b deerely bought for us, with his precious blood $ and is chat in fubftance, which Aaront peace was but in figure ; for,co chis peace,ic is not enough, co have a Nilconfcire fiH, a cleere conference in us : (feeing $ c . Paul knew nothing by himfelfe; yet was noc thereby juftified) buc we are jnfti- fiedbyfakh in Chrift: and thus fuftified, wee K a have *n 68 Meditations andDifquifetions have peace with God 5 and being at peace with God 5 we have peace of conference within our (elves. And then, if this peace can make a blef- 1 (edneffe : (as certainly a greater cannot be in earthly Tabernacles) and none partakers of it, but the godly $ we may fpeake it as well, from Pari, as from David or Aaron $ and Co Pr ieft and Prophet 5 Apoftle and all, agree in this, A god- ly man is biefled. And if wee take another way to goe 5 will it not come to all one journies end } onely., as having now taken the Prophets words, in this manner : A godly man is blejfed: And heejhallbe like a tree. There have appeared, two diftinft blefTedneffes : one,pre(ent ^ and arjorher 3 future; (b, if wee take the word sin this manner : (as (bme will have it) A godly manis bkjfed\ For, hee Jhail belike a tree ^ there will then appeare, but one maine bleffednefle 5 the prefent being on- ly a hope of the future $ and yet thus, it (hall ftill be juftly faid, Agodlj wants blejjed. For, this hope is not wavering, that m?y make afha- med} feeing it haih Faith to guard it $ and Pati- ence, to wait upon it : butitistheankor of the foule ^rhat keepesk upright, inall tempeftsof temptations. And if we pafle from the hope it {tlfe • to that which is hoped for 5 Oh then^how trantcendent a bleflednefle will be found in hope ? For, is i t not an armour of fteele,sgainft all blokes of Fortune, and wrackes of time, ,that 1 have hope continually to (land promp- ting me with this? Dttrate>& wsmti tebm fewate Jecundis: upon the I . Tfalme. 7 for, not being felt \ it cannot be underftood : but he that feeles and onderftands it , (hall finde .that this hope is the true Cordiall of a fainting; fbule : as David faith I had fainted, if I had not hoped to fee the goodnejfe of the Lord, in the Landofthe Irving. And then , if fuch a cordiall it be ^ as fuch a cordiall s moft certainely it is 5 and none 9 partakers of it, but the godly- we may iuftly conclude., the Pro- phet had iuft caufe to make it his conclusion :A godly man is bkffed. And yet more exprefly to (hew the dignity of a godly mans bleffednes ; we may obferve, that as Ratione perfonaram ; God is faid to bee, the God ofAhaham^ the God of ifaac, and the God oflseob ; Co Ratione remm : he is laid by S e . Paul^ to bee theGodofioy, the God ofptace , the God of K 3 70 Meditations andTtifquifitions hope: that wee cannot thinke much, to have a ble(sednes 9 made usjup of thofe things,af which S c . Paul thinkes not ranch , to make up, God Ihimfelfe a Title. The joy, which Abraham tooke, when his fa- crificed fbnne Ijmc, was reftored to him alive ^ was no doubt a wonderfull joy, yet but a type of ours ^ that Chrift, the true ifaac $ is reftored to us alive, by his rifing againe. The peace of 'minde, which Simeon felt , when hee bare the Babe Iefiis^arnally in his armes^ was,no doubt, a blefsed peace ^ yet but an indication of ours, who beare the man Chriftlefus (our full re- concilement) fpiritmlly in our hearts. The hope which lacdhad , to enioy the beautiful! Rachel y was a comfortable hope $ yet but a fhaddow of ours - who hope to enioy the tran- (cendent beauty, of rhe bJefsed face of God, in the Kingdome of heaven. And (hall not the truth of ioy , make us more blefsed , than the type made Abraham ? ftiall not the confum- mation of peace, make us more blefsed, than the inchoation made Simeon ? fhall not the fub- ftanee hoped for , make us more blefsed than the fhadow made lacob ! Oh then the happines of a godly man; in whom thefe bleffings are all united, which fingly enioy ed , made fuch mirrours of blefsednes ! A ioy in the holy Ghoft 5 which no temptation of fatan can dis- may : A peace of confeience, which no worldly tumult can difturbe : A hope of heaven, which no delay of expectation can difcourage .• and now upon the i.Tfalme. now let Salomon cell us, if this be nor a wreath of three, that farre exceeds his threefold cord, and can never be broken? And ifagaine^ to this wreath of three, we adde a fourth ^ (as the Prophet is going about to doe) the bleflednes of profperity : will it not then, bee a bleflednes with admiration -> and a wreathe of foure, that wee can never (ay, O nrfoquaterfcbeatn > 3 fo iuftly of any thing under heaven, as of a godly man ! that not onely wee may proclaime it in Qath^md publilh it in Ajcakn^ A godly man is blefled : but with the afleveration of 2- faac , in bleffing Ucob 3 even to Efaus face • redouble it „ in the eares of all the wicked 5 A godly mom is bkffed^ yea, and heeihall bee blefsed. And now , that we have found out a godly man,/* Hjpotbefi: where may we looke to finde him out in The/!} not amongft the heathen Philofophers .• for cheir peace of conscience., was onely Nilconfcinfibi : They knew nothing of any reconcilement with Godwin Chrift : not amongft the Turkifh Mnfidmans 5 for they believe no holy Ghoft $ and therefore can have no ioy in the holy Ghoft 5 not amongft the lewilh Sadduces ^ for they deny the refurrec"ti- on : and therefore can have no hope of hea- ven. And where then ? onely amongft the Chriftian beleevers $ for in them onely , 4s found this wreath of foure : which though fin- gly perhaps they may § yet ioyned together, they can never be broken: that if a Philosopher , -' ' thought 71 - 7 o 1 Meditations and Difqmfitiom thought it caufe enough, co cry out in exultati- on, Efyujp: for finding out the Quadrature of a circle in Geometry : wee much more juftiy. may thinke it caufe enough,in exultation to cry ont^w : for finding out this Quadrature of bleflednefle in Chriftianity. The Prophet might well reft now in his R~ militude.* as containing fufficiently , a godly mans happinefle : but he (eemes to be afraide, it is not capacious enough 5 and therefore pie- cethit our, with ableffedneffe, of another ma- king: AndwhatfowtrheedothjtfhaUprefper. A bleflednefle , much like the Manna in the wil- dernefle ^ that fits the rellifh of all taftes .• for who, but will eafily admit, profperity indeed, to be a bleflednefle? and hee feemes , to have provided it , Ipecially for the meaner capa- cities^ fuch as are not well able to apprehend the former , as being too (pirituall $ but this is a bleflednefle , fb vifible to be feene $ fo palpable to bee felt • that even the verieft worldling that is,cannot choofe but acknow- ledge it.* Yetwemayperceave, the Prophet brings it in 5 but as a fagge end of blefled- nes •, as choofing rather to adde a courfe piece^ then that it mould be faid, he had made it too little. But doth not the Prophets adding of this piece $ make the Prophet himfelfe defective ? Doth he not by fhewing the bleflednes to bee the more : fhew his owne iudgemene to bee the lefle ? For if this were true ; there fihould not upontbei.'Pfalme. not be a godly man to be found, in the whole world. For, are not all men generally fubjecl: to crofses > fame in body $ fome in goods : fome by enemies ^ fome by friends •, fome in all} but all in fbmc> all this is true - and yet the Prophet neverthelefse faith true .• forcro£ fes, are our fafFerings, not our doings : the ad* verfity of a godly man, in that he (offers 5 is no contradiction of profperity, in that hee doth : and yet even crofses and fiifferings, and all ; as S e . Paul faith 5 (hall bee made ufefull and pro- fperous to the godly. For, though Martyrs, cannot well be faid , to profper in their fuffe- ring ^becaufe it is grievous 5 yet they are truely faid to profper, by their fuffering ^ becaufe it is glorious 5 though Lazim did not profper in his fuffering, becaufe It brought him, but to Dives gate ^ yet he truely profperedjby his (of- fering, becaufe it brought him, into Abrahams bofbme. But may not the Prophet preach this doctrine long enough, before he meet with an auditory, that wil believe him ? Godlineffe to be a meanes of profpering > a ftranger Paradoxe was never held. It is a greater miracle, for men to draw profpering out of godlineffe, than for Mofes to draw water out of rockes. Vrobitas laudator & alget : godlinefle may have the worlds good word* but hethatufeth it, fhalldieabegger. Thus the wicked, thorowthe Prophets fides, ft and goaring and galling the goodneffe of God; and never remember, or never regard the fay- 71 *W^W^W Hf—W W W ■ !. ! " ■ >' P*W j i * W>*»»^Wi mg 74- Meditations and Tti/fwjitions ing ot S\ Peter, that godlinefTe hath thepro- mife, both of this lite, and or the life to come. Butmoftof all they infule upon the Prophet, as thinking they ean take him tripping in his words 5 and can prove him manifeflly in two tales : For, that which he faith here of the god- ly, hee affirmeth the very lame, in another place, of the wicked ^ Their miet almiesprofpsr : they are not in trouble lih$ other men \ they have wore than their heart's 'cd8w$ Indeede, with a word: For it is but miftaking a word ^ (taking the pre- fers! Tenfe., for the future) that make? ail this difference , it is butforeaking time, that makes this difcbrd : keepe t 'me with the Propriety andall will goe well : for he faith not, of a godly man;, all his w&iet doe pro} per j but they (hall profper^ he meddles not, with the prefent Tenfe * nor with the profperity of the pfefeht Tenfe 3 hee leaves that for the wicked to make merry with : for it is a profperity, not worth the envying: for, who would envie fonas-hk Gourd, that is gone in anight? The prefent Tenfe of this life, cannot make a profperity/ that is worth; the having : It is the future Tenfe, muft doe it : for this is the lafting Tenfe • and? though it (hew not all his wares at flrft, as the prefent Tenfe doth $- you cannot fee yet, what it will prove ^ yet give it time • let thingscome to a ripeneffe^ add you fhall find it true upon the h TJalme. true in the end $ that Whatfomer a godly man doth$ it foallprofper* And in this Tenfe, and in this fenfeit is* that the Prophet fpeakes oftbeprofc perity of the godly $ bat if he come to (peak e of the wicked in this Tenfq he then alters his Key- he fpeakes in another tune ^ Tkoujhalt looks a fi £ ? hit places and itfeall not fa found. Or may we not 5 perhaps, reconcile the" Pro- phets word9as well,if we onely foy^that in fpea- king of the profperity of the wicked, loquitur ut mlgusp&% it is in appearance,becaufe in the eye of the world, it feemes to be fo : but when he (peaks of the profperity of the godly - 7 loquitur ut vmUS'^ becaufe it is in truth, and really fo. The Prophet, we may perceive,makes this account 5 that nothing can be truly faid to profper$ which hath not a prosperous ending 5 but if, it have a profperous end,itrrjaytruely then bee faid to profper. And it is a very jjuft accounr^for elfe we might (ay, that a cup of cold water, profpers in a Feavour • becaufe it cooles and eaftth for the prefenty hough it infirmly encreafe the burning afterward. And we could not fay, that a Cove- raigne medicine profpers in a fore ^ becaufe it akes and paines us for a while 5 though after- ward it worke a perfect cure. And now bring the wicked, and the godly to the try all of this account $ and you (hall flnde it true , that the wicked never profper 5 and that the godly prof- per alwaies. Did Ahab profper in feeking m* both vineyard ? he got indeed the vineyaro^but the dogges licked up his blood. Did ludas prof- per. 75 j 6 Meditations md'Difquifitions fper,in betraying his M after ? hee got indeed the thirty pieces of fiiver - but his bowels would not tarry in his belly after he had done if. And fa the meft that can bee laid , of the profpeiity of the wicked, is bat this ^ that they have a profpemy indeed ^ but it is a tra- gicall one ; beginnes in jollity, and hath fome mirth for a while $ but ends at laft 9 in blood and death. And fuch it feemes the Prophet meanesj is the profpericy of the wicked 5 if be meanenot rather 3 that a profperity itfeenaes, but is not : For , the wicked may have chil- dren ^ tike Olive branches round about their Table $ and in this may feemetoprofper5 but yet they doe not 5 and 7^3 eels why$ For their children are to the fword$ andJhJl bee buried in death t They may heape up treafure, and flow in wealth 5 and inthismayfeemetoprofper: but yet they doe not 5 and Salomon gives the reaibr^ Tor they know not who Jhall gather it- t them (elves, they are fure, (hall carry away nothing. They may rife in honours , and bee fet aloft $ and in this may feeme to profper $ but yet rhey doe not $ and David fhewes the caufe 5 For thej are fet inflifpery places 3 and their ending commonly fals out in falling : And thisisnot onely to bee obferuedin fingle perfons $ but even in whole Families : a generation or two may flouriffa and hold their heads high r and in this may feeme to profper 5 but yet they doe nor^ for of this, is growne a Proverbe^Mtffg**- dm%rtiush the very reafon of it ? For in laying, What foever he doth $ he feemes to intend a godly mans fervice ; and in faying, foall proffer : hee (eemes to intimate Gods wa- ges : and if this be fb: then is the prospering as fare as ehecke .• for as God is a Lord , that lookes his fervants (houid doe their wcrke$ (b hee is araafter , that never failes to pay his fervants their wages. And then,if bleifednefle be Gods wages - y and godlineffe , the mans fer- vice $ what is this, but omgtJht^tu : the very thing the Prophet takes upon him to demon- ftrate $ Agodljmanit bleffed} And here now,we may ftand and admire the great bounty of God .• and confider,how good a fervice, it is to ferve him : and what great wages hee gives his fervants 5 for the meaneft of them all, may reckon upon this: that Ml he doth /hall projper : The wages is not (tinted by the Matter, but by the (ervant^ that if hee have not profperity enough, hee may, thinke himfelfe, that would bee idle 5 and doe no more, for All h doth Jhall profper. But nothingjbutwhathedoth^ the Prophet pro- mifeth no further: for if he doe nothing, hee muft looke for noprolpering. But what > have good thoughts then $ and good words 3 no promife of prolpering ? If they followed by doings then are they Vr whether it thinks not ihefe ; bleflings, to be farre more worth, than all their, guilded vanities? what doe we thinke, would! the world anfwer to fuch'a qucftion ? We may; be fure, theworld would anfwer thus : it likes the bleflings well, arid thfufethem all good • hut one circumftance in them 3 itdothnot like 3 that they are all in the future 5 none in thepre- fent : all birds in the buih, none in the hand i never a bird in the handsmongft them all : Blef- fedare thy thai y monrne - forihj (are not, bm)fha3 be comforted. The tree is planted by the waters _____ fide 3 8o . . . - — — > - . ... — - . - - — _ — Meditations and 'Di/qui/itions fide $ but beares no fruit yet • but will doe. A godly mans actions (doe not profper $ bat they) (hallprofper. This delay the worlddoth not like 5 it cannot away withthefe future Ten- fes> (b much talking of what (hall be $ and no- thing of what is: and therefore they have a qaeftion to aske too $ the fame which the Dif- ciples asked Chrift : But when (hall thefi thingt be? For, if the bleflednefle be long a comming 5 it can then come but to this 5 that it may be (aid 5 A godly man fhall be biefled, but is miferable^ and miserable too, for God knowes how long. Therefore give us the prefent, (ay they • and (asChriftalfofeemesto teach us) let Hereafter fhifc for it felfe. This indeed, is the Hinge, the world (till turnes upon s, and ic is a hard matter, to take it off. But may wee not anfwer thefe men $ as Chrift anfweredhisDifcipless Hon eft veftrum 5 nojje temporal It it notforjou to know the times anifeafonsjvhkh God hath kept in hUorene hand? It may fuffice you to know, thatthefe things (hall be 5 when they (hall be; is more than the portion of your knowledge comes to. It is indeed an earthly queftion ^ and moved onely by fuch, of whom it is (aid, Earthtkonart s and to earth thoujhalt return: For, when wee move fuch queftions, we returne to earth : for if wee ftaid with God$ we mould know, that as the darknefie and the light/13 all alike to him • (b to him,the Future and the Pr efent is all one; that wemay marvel!, what Saint Peter meant to fay 5 A tboufand jtereS) mth God are at a daj$ as though upon the u T/aime. I though there were a proportion between eter-l nicy and time : when Efay Jpeakes it out plainly 5 All Nations are to God,at nothings and put in the; ballance, arelelie than nothing- and wee may [ lay as well ;■ All time, is to him as nothing 5 rand put in the bailance with Eternity, is lefle than nothing, And therefore, when we meete wich , chefe words (Will be, and Shall be) in relation to God 5 we may take them rather^ as words of j order, than of time : as in order of Nature, the tree muft flrft be planted, before it can bring j forth fruit : a deed muft be done, before it can be rewarded 5 and yet even this order al(b, is in Gods difpofing 5 either to divert it$ or wholly to reverie it, at his owne pleafure. As in the Garden of Eden; there was bearing of fruit, as fbon as planting of trees 5 this was a diverting of order. But when God faid ^ Efau have ihated^and foved lacob ^ before they had done either good or evill 5 here was a profpering before a doing- and we may fay,a bearing of fruir,before a planting the tree ^ and this was an abfolute reversing of or- der. The world therefore muft take notice,that Will be, with God, is asrouch, as with men, it is : and when he faith, it Shall be \ it is as good, as if it were already. We all know, there is to be dies retrihmionis 5 a day of account ^ and this day to be,Godknowes how (bone ; fooner 3 per- haps, than the world thinkes $ but certainely (boner, than the world would have it 5 and we are fare, that this Will be, and Shall be* fhall not exceed that day : but how much it (hall be M (boner 81 I 8i Meditation* and Difquifitions (boner (as oftentimes much fooner $ andalwaies fo she godly §-in whofe fpirits, there is an influ- ence of the future in the prefent-by the prefence of that fpirit, with whom the future is prefenr) we tnull leave to God 3 in whofeonly hand it is, to difpofe oi all things,both for time and order. But left the godly mould he fleighted 5 as men only of expectation ^nd wholly excluded from any part of bleflednefle in prefent:, kt it be re- membred.what Gods promife to the godly, is 5/ will never leave thee, nor fwfakg thee^%nd if never leave us* then alwaies with us ^ and fo indeede, doth Chrift expound it ^ And lo> I am with you alwaies tothe end of the world. And leaft his pre- fence £bould be thought, to ferve for directing onely 5 and not as well for comforting $ heare him in this alio • And I will fend yon another Com- fimtW) but Cforiifc could not (end another corn- foiier, ifheewejenot himfelfe sa Comforter irft. And may it not then be truely faid of the godly 5 Nullum mmenabeft \ there is not a per- foB in the whole Deity, but is present with them : And can blenedneffe be anient, where ths whole Deity is prefent > andyet more me- diately, to (he w Gods care over them \ he gives Us Angells charge over them* tokeepe themin all their mates - where the wicked in the meane time, as things forlornejhave neither part nor portion, m any of thefe promifes. Jt was not to the wic- ked, that God (kid) I wilt never leave thee 3 norfor- faketfw? it was not to the wicked thae Chrift faid • And lo 9 J am wUh you alwaies to the worlds end. 1 " ' '~ mmmm ^^**mammm^mm upon the i. 'Pjalme. end^ it was not to the wicked, that Chrlft pro- mifed, to fend another comforter: It was not to the wicked, that God promifed a guard of An- gels ^ and may it not then be truely faid of the wicked : Nullum nmnenadeft 5 there is not a per- fon in the whole Deity 5 there is not an AngeJl in the whole Quire of Heaven, that is prefent with them ? And what is then the prelent pof- feffion, they (b much ftand upon 5 and Co much boaftof ? A las poore wretches ! what is it, but as a dreame; as Ejay faith 5 They dream they are fully and when they awafy , Behold, their fouk is emp- ty 5 What is it, but as a my ft upon their Joules, that makes them,as Saint lohn fpeakes.to thinks they arerick and f aire jndftrongyvhen yet they are poore, and naked, and miferable. For, what is their prefent pofleffion, but pofleffion of the prefent ? and what is the prefent, but a tranfient thing 5 a thing next to nothing* nofbonerbe- gun,but ended ;'that before you can fay, it is 5 it is not -, the future hath taken its place,and put It from being. And fay,we allow them,to;take the whole extent of (their prefent life, for the lati- tude of their prefent pofleffion 5 yet what is all this latitude, but a breadth made up, of narrow minutes, which being impoffible, theyfhould be all, one like to another 5 makes it impoffible, they mould make a bleflednefle,that can becer- taine. Where the bleflednefle of the godly is more certaine, than all the affiirances of the world can make it. For what are the greateft aflurances of all worldly things? Doe wee not M 2 count «* 8i I Meditations andDifquifitions count bur leives fure 3 if we have a good mass I word ? and here we have the Word of God : (o fare a word, that heave&a&d earth foaltfaiki, but his mrdfhall never fails, hnd if his Word will not (be taken -have we not then, a iufficient mans ! bond 3 the bond of the manChriftJefus^ and j that in the higheft kinde of obligation bound ■body for body? And if bond be thought too ( little ? have we not then a good pawne befides ? ' 4rrham SpmtuiSan&i^ a pawne and pledge, of the holy Spirit) and ? left there mould be de- fe&jfof want of witnefies -have we not a whole army of Martyrs 5 and Confeffours innume- rable? that unlefle the Apoftles and Martyrs, >fliou^ all prove -falfe wknerTes^ unfefle the I pawne of the Spiritj iiiduld prove a counter- feit ; unlefie the Obligee Chriftjefus, mould prove nonfolvent^ unleffe God hi mfeJfe, mould prove no man of his word : (all which are farre greater impoffibilities, than that the skie mould fall) it is impoHible, that the hope of the godly mould be fruftrate : or 5 that thefe bleffiogs fhould not beaccompiimedfothem, inthe fulleftmeafiire.: And now, let the world it felfe judge . \i the Prophet had not all the realbn of the world, to make it his challenge againft the world * chat A godly man is bleffed. But now that the world. may Teeme to be fe- tisfiedjfor the fecurity^Now comes'in the fiefhj with her objection : thefe bleffiogs indeed, are fenfible to r? e fcuKbut in&nilble to the body 5 land feeing a man is a compound tning, con- 1 lifting ufon the i. Tfalme. lifting of a body and a (00165 how can thefe bleffings , which reach but otiely to the fbule 5 make more to bee faid ■, than this ? A godly man, is bleOed in fbule, bat is miferable in bo- dy ? and why then, fhould the Prophet (hufSe them together 5 and as if the body were no bo&yiky Bkjfedistbewan ■> Bat is knot, that Antrim cuiufctieft quifqfond when the Proge- ny oflacob went downe into es£g)pt 5 Is it not faid^ thatfo many joules went downs ^ without ma- king reckoning of: their bodies h and did not Chrift fay 3 to the Thiefe on the CrofTe - D Thir dah thoujhah be wit; mee in Paradife 5 which yet was meant, but oneiy of his fbule } And why then, mould not the Prophet , though But in refpector thefe bleffings^ iay Bkjfed is the mart The body indeed in this life, is fubjeet. to cor- ruption 5 and as long as it is 10 9 it is not in it (elfe^ nor can bee, of it felfe, capeable oi blef- fedneffe : all the blefTednefTe it hath , or can have 5 itmuft have from the participation, it hath with the fbule 5 and from the influence, it receiveth from the fbule : which influence isfb ftrong - y which paniclpation^fappwer^ul^ that it even confounds the diftin&ion;, of body andfoule^ and makes them conHdered but as one entire thing - that even heathen capaci- ties could apprehend, how the body beinr Inequuko^ upon th^racke^ might yet by the ftrength of this oa. dcipation, be made able to (ay , (gnaw fxave eft hoc ? and therefore , the (Prophet can never be juftly blamed , forfay- M 3 ing Sf 8 6 Meditation r and Dijquifilions mg 5 ( as in chis , and many other refpe&s, he may and muft fay,) d godly man is btejfed. Though this Pfalme be moft properly un- derftoodjofa godly man 5 yet there are fome, will needs have it,primarily to be meant of the manChrift Iefus 5 and there may bee reafbns Found, to make probable their opinion. For, it is moft true indeede of Chrift, that he prof- pered in all he did. He profpered , in his mo- thers wombe : for at the (Mutation of the Vir- gin Mary 5 the babe (prang in the wombe of Elizabeth 1 He profpered at his birth 5 for he was prefently adored , of the wife men of the Eauv he profpered in his infancie $ for he grew in favour ,with God and men .• he profpered in his baptifme : for There came a voice from heaven^ This if my well beloved fonne 3 in whom I am well pkafed. He profpered in his temptations, in the wildernefle 5 for he triumphed over fatan^ and the Angels miniftred unto him.He profpe- red in his death ; for he was manifefted by mi- racles, to be the Sonne of God. He profpered [in the grave 3 for God Offered not hit holy One j to fee corruption. Hee profpered in his ri- fingffor He afcended into heaven. He profpered in amending: for^ Hee fitteth at the right hand of God) in the glory of hit Father. And thus alfb fhall a godly man, as ingrafted into Chrift 5 be carried with him,through the like paflages .'he fhall profper in temptations : for God will give the iflue^with the temptation. He fhall profper in hunger ^ For he flail be fed with bread from hea- ven. ' upon the i. Tfalme. ven. He (hail profper in mourning • for he (hall receive comfort. Hee (hall profper in fickneffe.* forGodhimfelfe will make his bedde, and lay him at eafe. He (hall profper in death $ for hee fiatt reft from his labours ', and hh worlds Jhall follow him. He(hallpro(perinchegrave: for he (hall fleepe in quiet ^ till God awake him, and give him light. Hee (hall profper in his Refurre&ion ^ For hee (hall meete Chriftinthe aire $ and be carried with him, into hisKingdome of Glory* And now it may be time , both for the Pro- phet and us, to reft a while ^ and take breath : for of us , it may be faid :, that wee have now pafled over the Mount Geriz>zm- 3 and are come to the footeof the Mount Ebal 5 for wee are entring upon his fecond proposition 5 which is his Onus or burthen for the wicked 5 and of the Prophet it may be (aid 5 that hee hath now finifhed, his fecond prize • and hath put a god- ly man in quiet pofleilion of his bleffednefTe $ and is now entring the Lyfts againe, to make good his fecond challenge . The wicked are not fo. Where firft, weemay obferve, thatthe Pro- phet obferves here 3 a different courfe,in hand- ling of this proportion ; from that fee held in handling the former : For there, he one!)? de- fcribed a godly man • but named him not : here, he onely names the wicke d, but describes them not: and indeed, it needed not :, For ReBum eft index fui & oUiqtti^ by telling what a god- 87 8 I Meditations andT)ifqmfittom a godly man is ^ he rels , -by vertue of the Law ofcontraries, what the wicked are* for if that he affirmed or a wicked man, which was denl» edpfagb'diy; and that denied 9 which was affirmed ^ the dtfcription is made ready to your hand % and you have him deciphered in hisfulneffe. And yet we may take notice of a further rer,fbn • for godlinefTe is fabled to ma- ny falfifkations _ • it may fuffer much aHay , by mixture of bafe metals ^ * and then , there is need of atouchftone 9 to try whether it bee right, or no ; many colours may be laid upon wickednefTe 3 to make it feeme godlinefTe 5 as iatan can transforme himfelfe, into an Angell of light 1 and then there is need of markes, to know whether it bee a good Angell 5 whether it be true godlinefle or no : but in the cnfe of wickednesj it is not fb^there is no need of any iuch markes $ for there cannot a worfe vizard be put upon wickednerTe 9 than its owne face 5 there is no ba(er metall to be mingled with it 3 and though a wicked man will beecounterfai- ting, to bee godly $ yet it was never knowne, that a godly man would counterfeit, to bee wicked: and therefore the Prophet 9 who is no wafter of words in vaine 5 would not give nwkes,, where there needed none 5 but left wickednefTe to be knowne 3 by its owne ill face ^ which is feene plaine enough , by the Law of contraries. And now, what meases the Prophet by fay- ing 3 ■ the mcfydm ntffo > meanes hee notjhj are upon the i. Tjalme. arelikg a Tree } and what care the wicked, whe- ther they be like a Tree, or no: as long, as they may be like to fomerhing elle, a3 well to be liked as a Tree? as co bee like a Flower 5 or tobehkerheGralTe^ or like a (lone : for they may be (b, though they be not fb 5 they may be likethefe ^ though they bee not like that 5 and any of thefe , will ferve their turne , and pleafe them as well , as to be like a Tree. This indeed might be their hope , if the Prophet mould ftay here • but hee quickly takes them ofF,from this hope: for he findes hee cannot make ufc of the Law of contraries here , as he did before • though the Negation of godli - nefle, might well enough exprefle the nature of wickednefle^ yet the Negation of blefled- neffe of the godly, is no fufficient exprefling of the mifery of the wicked : but as their mifery isapofitive things fb it raufl: have a pofitive exprefling ; It is not enough to fay , They are not like a Tree ^ but hee muft tell what they are like : and hee cannot (ay , They are like a flower s for a flower, when time ferves , is the prime beauty of the earth 5 where wickedneffe is never bat deformity : Nor hee cannot fay, they are like to graffe, fcr the graffe is thought a fit fimilitude , as well for the godly, as the wicked ^ as it is faid , Alljitjh it graffe : Nor he cannot fay, They are like a ftone : for a (tone, is ferviceable for many excellent ufes, and es- pecially for buiiding up^ where wickedneffe can ferve for nothing, but deftroying and pul- N ling s? \ po Meditations and Difquifitions ling downe • and to whatthen,canhe fay, they are like ? To fpeake ic at once, (as Ioab ftrooke Amafa) and not to fpeake againe • hee may juftly fay > Tkej are Ukg to chaffe $ for chaffe - as fully expreffeth the mifery of the wicked - y as a tree expreffed the bleffednefle of the godly ^ for though the likening rhem, to fo light a thing as chaffe, may feeme to import but a light mifery $ yet being well weighed, it will appeare, that though he fay not, in plaine termes, A wicked man is miserable $ yec by fayingjheis like to chaffe, he intimateth more miftry , than the word miferable is capea- ab!e off. But may we not make a (land here, and que- ftion the Prophet, about his fimilitude ? for looke upon the wicked 5 doe they looke like chaffe . laid up into the Barnes and what more mifcry in all this 5 tothe chafFe, then to the wheate it k\k } all this is true 5 the Prophet fees it well enough • and therefore ftaies not here neither • hee ends not with facing, They are like to chaffs ^ bmtkejare Uk§ to chaffe i which the winde ftattcrt. For this is that which perfe&s the fimilhude . and now let any man except againft it* if he can. For, there was a time indeed } when the chafFe was united to the wheate 5 and made one body with it 5 and enjoyed then forne priviledges, for the wheates fake , which were proper to the wheate, and nothing at all belonging to the chaffe^ and all this while, it could not juftly be faid, the wickfidarelikg to chaff e 5 bun when it is divided from the wheate. and is no longer countenanced by it ^ when it is not borne out by the greamefle of the wheate , againft the power of the winde 5 but is wholly csft off, and left alone to it feife ^ then it b:comes"fub~ jecr, to the feathering of the winde : and then, and not till then, is it made fir, to bee a firmli- tude for the wicked : for then,it fhewes itfe'fe, what it is ^ the moft contemptible, and abject. thing 5 the moft unquiet, and reftieffe thing, that isin the world ^ fo contemptible and ab- ject ^ that if it flie in the ay recall men fhut their eyes againft it : and if it lie on the ground $ all men tread their feete upon it : fo unquiet, and r eftlefre ^ that even Calve, the man that had the firft tafte of this (imilitude , m^kes this com- N z plaint 9% Meditations and Difquifitions plaint upon it ^ J am now a vagabond in the earth : for what is his being a vagabondjbut his being like chafFe > For who knowes not 9 that a va- gabond is properly one, that roames about from place to place , but is never in his pro- per place? and how great amiferyit is, to be Extra locnmproprwm s out of the narurall pkce$ may appeare, by the (hiving and ftruglingof all narurall bodies, to attaine it 5 but if any fuch thing be,that hath no locum proprww&s it were, no home at all to goe to ^ the unquietnefle of that thing muft needs bee infinite $ feeing it hath not jfo much as capacity of quietnefle : and fuch a thing is chafFe • for, the aire is not the naturall place $ it is too heavy for that ^ nor the earth is not its naturall place • it is too light for that} and fo as having no home at all to goe to 5 it muft of neceflity remainea perpetuall vagabond (till. And fuch was the ftate of Cain ^ ar d inch is the ftate of all the wicked : that the Prophet could never have met 3 withiuch ano- ther firmlitude , to exprelTe the mifery of the wicked: as to fay , Thy mUk§ tochaffejehich the mndfcatlers* But here by the way 3 we may let the wicked knowj they have a thankes to give , they little thinke of 5 that they may thanke the godly 9 for ail the good daies,they live upon the earthrfee- iog it is for their fafces 3 and not for their owne, that r hey enjoy them. For as thechaffe,whijes it is united, and keepesclofe to thewheate 5 en joyes (bme priviledges for the wheates fake:, and upon the i.^fatme. 91 and is laid up carefully in the Barne 5 but as (bone as it is divided, and parted from the Wheate : It is caft out, and fcattered by the wind: fo the wicked, whileft the godly are in company, and live amongft them $ partake for their fake, of forae bleffings promifed to the godly 5 bat if the godly forfake them, or be taken from them - y then either a deluge of wa- ter, comes fuddenly upon them 5 ask did up- on the old world, when Noah left it, and went into the Arke^ or a deluge of fire 5 as it did upon Sodomy when Lot left it* and went out of the City. And even one good man, is often-* times enough to morallize the Fable of At- ks 5 and to flay the wrath of Heaven* from fal- ling downe upon the world. For, though Abra* ham\\\ good manners^ would notpreflfe God un- der the number often 5 yet the Angell told Lot plainely, hee could doe nothing againft So- dorne, till hee were out of it, and farre enough from it. But though wee cannot fay, that ,a tree and chafFe are fuch contraries, as godlinefle and wickednefTe are, where denying the one, in- feros affirming the others and affirming the one, denying the other 5 yet if they be laid together, and well examined, there will be. found fo infinite oddes betweene them $ that they may well paffe for contraries, which come fo neere to being fo. For, take but a kafe, which feemes, as it were, but the charTe of a tree « 5 at leaft^themeaneftpartofit^ and N 3 fee, 94- I Meditations and Difquifitions fee, how infinitely it exceedes this chaffe, in any thing that is of value : as in entitle* in ufe; in goodneffe. For every thing hath fo much entitfe in it, as it hath influence from the Primum «*/; and as it is degrees removed from not being ; but fuch degrees we may con- ceive in a leafe, infinite 3 in chaffe or duff, none at all: For, it is the very bottome and dregs of all beings and if you would conceive lefTe thanduft or chaffe 3 youmuft conceive juft no- thing ; and in this it refembles finne ; at leafr, comes neereft of any thing, to refemble ir. For finne hath no influence at all, from the Trltnum em ; it is no creature of Gods making; but when the Divell would be counterfeiting God; and take upon him, to be a maker; hee brought forth finne; other creatures hee could make none : and therefore, fo much as a man finnes ; fo much hee recedes from the Trmumem^ fo much he approacheth to annihilate himfelfe; fo much he is made a creature of the Divell 5 and fo much he becomes chaffe. In matter or ufe, theoddesbetweenea leafe and chaffe, is yet more evident : For > a leafe, befides the fer- vice it doth the tree, is ferviceable alfo, for food,for medicinejfor clothing. A leafe was the firft clothing ofourfirft parents; and (as much as we fcorne it now)it is our fineft clothing ftill 5 for what are all our dikes, but Mulbery-leafes ; at leaft, by propagation > whereas of chaffe or duft, there never was any ufe made, fince the world was made, but onely, that by the curfe of God- upon the uTfalme. God 5 it was ordained to be the Divells food. And in this alfo, it refembles finnej for ever fince, Godfaidtoman.forhisfinne^ Duftthou art, and to dufl thonfhah returne 3 the Divell hath taken, as common duft, for his common food : (b wicked men,as the fineft daft, for his efi&fe- &#/<£, his daintieft food; asE/i?calls them. And this, perhaps,in contracts with Witches 3 makes the Divell fb eager to be fucking their blood 5 letting his marke upon thern, as dainty morfells referved for his owne tooth. Laftly, for good- neffe, doe wee not lee, in the leafe, a kinde of gratefukiefle, and good nature 3 that when it can doe the tree no more fervice by hang- ing upon it 5 it then falls off, andliesasneere to the roote as it can 5 warming and fatning all the ground about it 5 as it were, to pay the tree, for the juyce and nourifliment it had re- ceived from it : where the charfe is fo ungrate- full a thing 5 and of fo vile a nature, that where- fbever it lights $ it makes the very ground bar- ren that receives it 3 even the ground itfelfe, that bore it. And in this alio, it refembles finne 3 which, though it be hurtfull, even to Grangers • as appeares by the deluge, which brought mine upon all creatures, for the onely finne of man 3 yet it is moft hurtful! to them that commit it, as it were, to its owne parents 3 and this ungrate- folnetfe, is Co generall a fymprome to all vice 3 that it feemes to have as large a latitude as vice it felfe : islam cum hgratum dick 5 omnia vtiia diets* Thus 91 p6 i —n»— — — — — — — i i ■ . Meditations and Difcjuifitionr Thus the wicked have for their firniiitude, the chaffy and the chafFe harh for its perfecucor the wind $ and as the wind or aire,tyrannizeth over the chaff e : fo the prince, that ruleth in the aire, ty rannizeth over the wicked. This tyran- nicall wind, hath not power over any thing fo rouch,a$ over this chaffy for it tumbles 8c tofles it from poft to pillar 5 and wee may even fay, it J gives the chafFe, as it were, a Strapadoe : fork' whirlethitonhigh$ and then lets it fall at lei- dire, to give it the longer paine. It hath no (uch power over our Tree ; when it comes to a rree • it doth it more good than hurt 5 more pleafure than annoyance : for, when the wind blowes ^ we may juftly (ay, The trees are then at their j exercife} for having no local! motion in them- felves, they are agitated and (Hired by the wind,which ftirs up their vitall vigour, asexer- cife ftirs up naturalheate in the bodies of men. But the wind hath no (uch meaning towards the chafFe 5 it comes not to exercife it, but to vexe it 3 it makes it not a traveller ^ but a vagabond : for if it but happen to light any where- the 1-aft aire that moves, removes it againe : the Eaft- wind drives it forward , the Weft- wind turnes itbackeward} the North- wind crofleth them both - 5 that the poore chafFe, hath no (landing, but to ftand amazed^ it is held up,but by contra- ry motions, it is of all hands,under the hand of violence ; it hath no naturall reft,but as it is na- turallroit,never toreft^it muft be ibme where, yet it can be no where 5 it hath a place, but no manflon $ upon the u T Jaime. manfion $ a being, but no abiding $ no refrefh- ing, but while the wind is weary : no refting, but till the aire be up and ready j that as Jong as the aire is an Element 5 and hath to doe in the world $ there is no hope for the miserable 1 chaffe to be ever at quiet. And fuch is the con- dition of the wicked 5 a gale of prosperity, hoifteth them up}that they neither know them- felves, nor where they are j a blaftofadverfity blowes them downc $ and makes them teare the heavens with murmuring ^and themfelves with impatience. No ftate, no time, no place con- tents them : that it may be truely faid, There is no ungodly man,that is not a kind of a foole 3 their being like chaffr, makes them light-hea- ded : they are onely wittie, to (hew they have no wit 3 onely ingenious, to doe themfelves hurts their braines that fhould reft in their heads, are alwaies a working to finde out heads of unreft $ adverfity doth not pleafe them 5 be- caufe they are in a ftorme - profperity doth not pleafe them 3 becaufe they are becalmed : A meane degree doth not pleafe them, becaufe it leaves them in the darke : Honour doth not pleafe them, becaufe it fetsthemin too much light : Labour doth not pleafe them, becaufe it breakes their reft : Eafe doth not pleafe them, becaufe it gathers ruft : Life doth not pleafe them, becaufe it is alwaies going away : Death doth not pleafe them, becaufe it never fuffers them to come againe. That let come what will come, the wicked make fare worke 3 tobe never O eon- 97 Meditations andQifquifitiom contented. Where the godly are as * cube $ toffe them and tumble them, how yee will 5 yet they have abottome ftill to light upon : and we may truely fay. There is no godly man, that is not trueiy wife, their wits are alwaies imploied to rlnde out reafon* of contentment : Poverty pieafeth them 3 becaufe they have nothing to lofe : Riches pleafe them, becaufe they have fbmething to give : Adverfity pieafeth them, becanfe they may (hew patience : Profperity p'carech them, becaufe they may mew charity ; A meane eftate pieafeth them.becaufe they mty be quiet : Honour pieafeth them, becaufe they may be humble : Labour pieafeth them 3 becaufe it is a good exercife : Eafe pieafeth them, be- caufe it is a good recreation : Life pieafeth chem 3 becaufe they have fbmething. to doe : Death pieafeth them, becaufe they reft from their labours. That let come, what can come 5 the godly make fare worke, to be ever conten- ted : Let Fortune ?ppeare in what fhape fhee will 5 yet a godly man, is Fakr fortune fit* : h% cm worke her 3 and frame her 9 to his owne like- iKe tnac fc ^ e ^ ro P net ma 7 well juftifie his fi- jSlftudes : The godly are like a tree, which "Qanj]s fixt and immoveable. The wicked are KJfc# m chaffej which is fcattered about. It% a miferable thing to be in -flavery ; much more to be in flavery to a tyrant ^ but to a malicious tyrant, a mifery moft intolerable. If the Prophet hadonely laid ^ th mch^d are like to daffe, vfhkh k featured abont j though this had . beene upon the i.Tfa/me. beene a flavery 3 yet there had been hope they might have lighted on a gentle Matter : but when he faith ^They Or is it, that the prefent mifery of the wicked, as a thing, more obvious, and ap- parent i he leaves to bee gathered 3 from the fimilitude it felfe 5 but their future mifery, as a thing leffe knowne, and more concealed ^ he will not leave , to the venture of others con- ftruftion ^ but for more furety, will bring it in, himfelfe : and therefore, as the fimilitude con- fifted of two parts ^ They are lify to chaffe s and to chaffe 5 which the wind fcatters 5 lb he brings in, an inference^ confifting of two parts 3 to an- fwerthem^ thyareliketochaffei Therefore they {hall not rife in the judgement; and to chafFe, which the winds fcatters : Therefore they (hall O 3 nor ' ' I'll — »»— — O^"— i Meditations and Difquifitions not be of the Congregation of the Righteous. But is not this a ftrange inference > The **- gedty) are likg mto chaffe $ therefore they (hail not rife in the judgement 5 for being as chaffe, they mould rife the rather. For what is apter to rife j than that which is light ? and what is lighter than the chafFe ? And yet the inference, not fb ftrange ^ as the confequence,dangerous : for if the ungodly , (hall not rife in the judge- ment .* what (hall then become, of two Articles of our faith 5 the generall Refbrre&ion 5 and the generall Iudgement ? how will the Pro- phet avoide,the imputation of a Sadduce > how will hee hold fellowfhip with S\ Paul 9 who makes a fblemne proteftation , that Hebekevet the refitmBhn (ball be, both of jufi and umufl ? Yet let not this trouble us : for^both theinference, will beplainely enough juftified^and the dan- gerous confluence, eafily avoyded. For take the inference, as it is intended 5 and what can be plainer ? the ungodly are lity to chaffe 5 there- fore they (hall not rife in the Iudgement: for, the Iudgement is as a Ballance^but to rife in the judgement, is not to rife in the ballance 5 which is a worke of lightnefle , and makes rejected : but it is a preffing downe the ballance 5 which is a rifing in value- and makes accepted. And as the inference,is thus juftified : fb the dange- rous confequence, not onely is eafily avoided, but the direftly contrary con fequence, nece£ farily inferred:The ungodly mall not rife in the Iudgement 3 therefore there (hall be a generall Refur- upon the x.Tfalme. tvefurreftion. For the ludgement indeed , is as a baliance, to try the weight of things 5 but how can the weight of any thing be cryed , if it bee not put into the baliance 9 and how can it bee put into the baliance , if it come not where the baliance is } when therefore the Prophet affirmethjf&tf fl&» ungodlyjhaU not rijem the ludgement 5 is it not a neceflkry confequence, j chat they (hall rife to the ludgement ? For how can it bee tryed, whether they (hall rife in thp ludgement , or no 5 if they come not to the ludgement, where they are to be tryed } The general! Remrredbn , fhall bee before the ludgement 5 and therefore this riling in ludge- ment^ is a riling, after the Refurre&icn 5 and fo, the not rifing here, no hinderance to the ri- ling there 5 but rather enforcing that general!, that there may bee this partico'ir. Bat what fay wee then , to that faying of Chrift 5 Hee that bekeveth not , is judged already 5 for being judged already, hee needs not conjje I any more to ludgement > feeing none fhall be judged for one caufe, twice. Wee fay, this is no confequence neither : For, what greater unbeleevers, than thofe in the GcfpeU^ who caft out dh)tltinChrip name ^ yet did not fo much as profeffe Chrifts Name > and yet even thofe (hall come to ludgement: for Chrift tels.what anfwere (hall bee made them, when they come there. How then is it true that they be judged already > Not by the fentence of the Judge $ but by the prejudice, of their caufe : andthii is 10} 1 04. \ Meditations and Difqmfoiom is no hinderance, for their comming to lodge- ment. If the Prophe t had fayd $ The ungodly (hall not rile, to the Iudgement 5 the Sadduces indeed might have taken hold of this 5 and iuftly claymed him to bee of their fide .• but when hee onely faith , they fhall not rife m the Iudgement ^ this is no more, then S l .Paul would have (aid himfelfe, if hee had beene in the Pro- phets place : for who ever thought., the ungod- ly fhould rife, in the Iudgement 5 who are fare to fall in the Judgement? feeing their lodge ment fhall bee to condemnation ; and not to deliverance. To rife to the Iudgement , is to be brought to publique tryall : and this is the generall Refurre&ion, that we beleeve 5 but to rife in the Iudgement 5 is upon tryall, to come off with credit 5 and by the fentence of the Iudge, not onely to be iuftified, but advanced : and who ever beleeved^ this riling to belong to the wicked ? It is therefore well obferved by One 5 that S t *Vaul cals the refurre&ion of the Iuft, \%»* : to bee rayfed up, and be exalted. And indeed, in this kinde of riling ^ how can any of the ungodly rife 5 who have Co many (landing ready to pull them downe } Cain can- not rife here $ and with him , no murthe- rer, nor malicious perfbn$ for if he but offer, to come in place • the wounds of Abel> fall a bleeding afirefh $ and cry out for vengeance. Saul upon the l.Tfalme. Saulcmnoi rife here 3 and with him, none that truft in the world 5 and diftruft in God: for though the witch oiEndor , could raife up Sa- muel to Saul^ yet fhee cannot here raife up Saul to Samuel. Dives cannot rife here^ and with him no glutton, nor cove tousperfon* for the blifters of Lazarus are rifing upon them 5 and keepe them from riling. Simon Magus cannot rife here ^ and with him,none guilty of fimony or bribery; for Simon Peter , hath flopped all their rifing with this , Thou and thy money perijh together. The like may be iaid 9 of all other un- godly ones, as many as the chaffe, can challenge to be like it • that it is no hard matter, to prove the Prophets faying , true .• it is impoflible it mould beefalfe 5 The ungodly (hall not rifi in the Judgement. But may wee not draw the fimilitude • and will not the fimilitude draw the wicked into a further degree, of not riling in Iudgement^ than this, now fpoken of ? For, caft both wheate and chaffe into the ground $ and after a few daies, you fhall fee the wheate rife flou- rishing up 5 and rife up daily more and more - till it come to a fit ripenefle, to be brought in- to the Barne: but you fhall never fee more of tffe chaffe, then to lie dead in the place 5 fwel- tring and mouldring in its owne corruption. And this is even intimated , in the fimilitudes themfelves •• For in the fimilitude of thegodly^ the Prophet firft exprefleth paflion \ and then, action : Firft, the Tree is planted 5 and then,it P brings lOj? iq6 Meditations and Difauijitiom brings forth finite : but in the fimilitude of the wicked, he exprefifeth nothing but paflion :, Tbej are like U chaffeyehich the vpwde fatten : and feeing , the wicked are like to chaffe 5 in which there is nothing, but patlivenefTe ^ how (hould they rife in the ludgement, which is a worke of a&iveneffe > But will nor this bring us againe, intoarelaps, of denying the generall ELefurre- <3ion?Not at all. For though the chaffe cannot rife, by any principle of motion, it hatn in it felfe^sthcTreedoth^ yet it may bee raided up , by the working of the winde .• fo though the wicked cannot rife, by any feed of life, re- maining in themf elves, as the godly (hall $ yet they may bee rayfed up , by the hefpe of ibme outward operation. The godly, have Semen fpiritut, fowne in their hearts by faith 3 They are Members of Chrifts body; They have this promife made them by Chrift :, that bee mil raife them up at thehfldaj : and therefore their rifing (hall be a riling to Iudgeroent 5 and a ri- ling in judgement; but the wicked have no (uch femen in them 5 They are no partakers of Chrifts body 3 They have no fuch promife, made them by Chrift • and therefore their ri- ling (hall be to Iudgement 5 but not in Judge- ment ; Their rifing (hall be by a violent drag ■ ging by (bme other ; it Avail not be a voluntary motion of their owne • it (hall bee by infirmity of paffivenefle : it (ball not be,by any ftrengch of a&ivcnerTe • it (hall bee by the power of Chrifts RefurrecVion 5 It (hall not bee by P?r- upon the i. TJalme. to 7 participation of Chrifts A lcen (ion. And fb, the Prophets denying, the rifing of the ungodly in judgement 5 is no Negation, of their rifing to ludgement , and therefore neither Joynes hands with the Sadduces 5 nor (hakes hands with our beliefe^ nor yet oppoleth S*.Pauh proteftation. And as there fhall be a general! ludgement $ in which the ungodly (hall not rife 5 fo after the ludgement ^there (hall bee a particular congre- gation of the righteous, in which finners mall not ftand. And indeed, what fociety can there bee, betweene a tree, and chaffe £ or who can thinke it fit, that trees and chaffe , mould bee made companions ? and as there is no reafon, that the ungodly, having made other?, by their counfell, to fall here ^ mould rife themfelves, in judgement hereafter ^ fo there is no reafon, feeing the righteous could not bee fuflFered to ftand herein the way of finners 5 that miners, mould bee fuffered to ftand hereafter 3 in the congregation of the Righteous. And here now a multitude of reafbns, feeme aflembled,as it were to make it good $ that finners neither can, nor ought to ftand in this affembJy. It is a con- gregation 5 which none can make but the righ- teous : for finners are all rebels* and would make it a rout. It is a Court,, where all muft be neate and cleane • and fb are none but the righteous 5 for finners are all lepers 5. and would make ir a fpittle. It is an affetnbly of fuch onely as are chofen, and come when they are called • P 2 and io8 Meditations and c Difqui(ition$ and fuch are onely the righteous : for (inners, are all intruders 5 and fcorne to come , at any ones call. It is a company that makes a com* muriion* and that can none doc but Saints ^ for finners feeke every one their owne 5 and are all forthemfelves. They muft be fome, hands 5 (bme, teete ^ (bme, head 5 yet all members of one body :and fo are only the righteous^ for fin- ners are difmembred members $ they would be ali^head^yet cannot ail,make a body .They muft be all Gods friends 5 at leaft, fuch as he knowes^ and fuch, are onely the righteous 5 for finners are all meere ftrangers, and aliens from God. Indeed before the Iudgement 9 the wheare and the chaffe, made both but one heape : but after the Iudgement, the wheate is received into thebarm>a»dthe chaffe is caftupon thedunghUl^ and featured about. Before the Iudgement, the un- godly and the righteous B made both but one aflembly^ but after the Iudgement, the righ- teous make a City by themfelves, which is the new lerufdem ^ into which, no finners (hall bee fiarfered to enter ^ The righteous (hall be taken, with the Bridegroome 3 into glory : and the ungodly with (name, fhall be mutoutofdores. For the Iudge hath a Fan in hk hand^ to winnow the chaffe from the wheate 3 and to feparare the ungodly from the righteous : and this is his fanning s, when to the comfort of all comforts, he (hall fay to the godly, Venitebenedi&ipatris • Comeyebkffedofmj Father - and to the terrour of all terrourSjfhall (ay to the wicked $ Itemak- dm upon the u^P/alme. dim in ignm aUrmm. Goejee curfed, imoeverh- fiivgfire. And when Chrift the Iudge hath once (aid the word , there can bee no tarrying 5 they (hall prefently be parted, theymuftpre- (entiypart$ and fo be parted., and Co pare- as never to ftand together , never to come toge- ther any more for ever. But feeing the future mifery of the wicked, (hall confift in two maine points 5 in p(cna Dawni, & poena fenfa : inpaine ofk>ffe,and paine of fenfe : why would the Prophet (peake here, of onely theirpc?** $&mni% as their not ri- ling inludgement} and their not (landing in the Congregation of the Righteous 5 but (peake nothing at z\\>ohhz\t pcenafenfus ? when yet to fpeak of their pain of fen(e$would make U9 more fenfibleof their paine 5 and more readily aflent co the Prophets afTertion, that wicked men are miferable ? Is it, that he would not goe further, than the line of his fimilitude would leade him? arid he faw, that his fimilitude would not reach to Tosnafenfus ? For, how can chafe, which is a thing without life or fenfe, be able to expreffe a mifery, in which there is life onely, that there might be fenfe$ and (en(e only, that there might be paine ? Or, is it, that indeed it needed not 5 (eeing the paine of lofle, is mifery enough to make a hell ofitfelfe* and able to bring upon the wicked, as much as Chrift affirmed ^ even mepingaudwdlingi and gnafbing of teeth. For, if evtr mifery deferved weeping of eyes ^ if ever lofle deferved gna(hing of teeth 5 this is the P 3 mifery,' I09 ■ --■■-■ ■ - --"• - • ■ II no j Meditations andTUfquifitions \ rnifery, that they lhall not rile in the Iudge- ment^by which,they (hall never come to fee the blefled face of God - and this is the Me ; that they (hall not be of the Congregation of the Righteous $ by which they (hall for ever be ex- cluded from all (bciety with Saints and Angels. Ahafaerus asked Hainan^ What [hould bs done to the man whom the King would honour £ and Uaman (uppofirig himfelre (hould bs rhe man 5 made anfwer, Thus and thus pall be done unto him 5 but when the King appointed Mordecai to be the man 5 and himfelfe the man to fee it executed • Oh, what torment, whatanguifti and vexation, did then furpize the foule otHaman^ to be him- felfe thus bafely imployed . and the man hee moft (corned, fo highly exalted > Such, and in- finitly greater, (hall be the torment and angaifh of minde to the wicked , when rifing to che ladgement, they (hall not rife, in the lodge- ment . but fefoay which fate before in the chaire of fcorners; (hall now be (corned themfelves; and to difgrace them the more, God himfelfe ( (hall turne (corner; as it is (aid, God (hall kugh\ them to fcorne 5 and hzve them in derifton. And now let the great men of the world, pleafethemfelves- andthinke ic a happinefTe, that they can rife in honours; can rife in riches and eftimation in the world ^ yet alas, what is all this, if they faile of rifing in the Iudgement to come? Let them pleafe themfelves; and thinke it a happinefTe; that they are honoured in all companies where they comef$ and have the e* upon the uTfalme. the folace of all the good fellowship the world can afford 5 yet alas, what is all this^ if they faile to be admitted into the Congregation of the Righteous } This riling in Judgement, is that high glory, whereof Chrift (hewed a patterne, to S e . Peter and Iohn 9 in his transfiguration $ to high, that they werefaine to be carried up into a moun- taine to fee it 5 (b glorious, that it put them in- to extafies to behold it 5 and yet but the lower Region of this riling neither: but when Saint Paul was taken up into the third heaven 5 where he might fee much more than Peter and John could fee upon the mountaine ; hee then (aw fo much glory as made him affli&ed to ex- prefle it; and could not expreiTe it, but by afflictions ^ the afflictions of this life, are not worthy of the glory that (hall be repealed, not all the afflictions of the Prophets - of whom it is {aid., they mreftoned-^ they wre fawne afitvder^ mre Jlfinewith the (word ± not all the affli&ions of the Martyrs, of whom fbme were broyled upon Gridirons 5 fbme rotted upon Spits 5 fome broken in pieces upon Racks and wheeles 5 put all together 5 and confined upon one man, yet can never make him worthy of the glory that is to come. And how then, O myfbule, canft thou avoid the extalie of Peter and lohn y but to thinke of this? how canft thou give David caufe to (ay : Why art thou caft dowtie, my foule 5 and why art thoufo disquieted within mt I for this riling there, will make ample amends, for all HI Ill Meditations and 'Difquilitions all the fallings that can be here v tor though it be a great falJ 5 to be laid low in the earth ^ where the wormes fhall eate this flefh of thine ^ yet it will be a greater riling, to be railed up into the mount, where thy body (hall be made like to Chrifts glorious Body $ and though thou maift fay of thy felfe now, as Saint Paul&id : wretch that I am } who fhall deliver me from this body of death . and who would ever looke for fuch a blind reafbn from a Prophet ? But is it not, that the Prophet hath a good opinion of our under- ftanding^ and therefore trufts us to fupply that, which by the Law ofcontraries 3 may plainly ,or rather muft neceffarily be inferred ? for having faid 5 therefore the ungodly (hall not rift in the Judgement^ norbeofthe Congregation of the Righteous^ he leaves us to fupply. therefore the godly fhall rife in the lodgement, and make a Congregation by themfelves- and then the rea- fbn ftands ready ,to tell wherefore 5 For the lord knoweth the way oft he Righteous. But if this be a reafon, to make the godly rife in the Tudgement - becanfe God knoweth their way$why is it not then,as well a reafbn., to make the ungodly to rife in the Iudgement , feeing wee are fare, that God knowes their waie as , Q.a_ well ? 115 n6 Meditations and T>ijquijttions J well? and if Gods knowing the way of the righ- teous, be a (efficient caufe to exclude the wic- ked $ why is not his knowing the way of the wicked,as fufficient a caufe to exclude the Righ- teous? Here, perhaps, we muft be faine to doe, as Aftronomers feigne to doe ; make ufeofcer- taine PhxnomnajiQt that fuch things be indeed^ but that wee may conceive them to be . for the better helping of our capacities. As to conceive jth&t there is in God ; (as to the purpofe here) a twofold kind of knowledge: Bdmiucogmtlonk^ &fcientia dignatioois - y \hax t common to God with men^his, proper to God alone^that^fimple and without influence or operation^ this opera- tive, and bringing bleffings with it. In fcie&tia CognU$onkfjQ& knowes the wicked fo well^that makes him fay, Infckntia dignattonU^ he knowes them not-, but hhfiktttiadigvatmjfjis as a linke, that drawes with it the whole chaine of Gods goodneffe y for, whom hee knowes, he regards 3 whom he regards, he preferves 5 whom he pre- ferves^he blefles$and with this kind of knowing, God knowes none but the Righteous 3 and therefore none but the righteous can have thefe bleffings, to rife in theludgement* and to be made a member of the Congregation of the Righteou?. And now the Prophets reafon is found where it lies $ The godly fhall rife in the Iudgement, becaufe God knowes their way 3 &* fcientia dlgnaitonU^wx. the ungodly (hall not rife in the Iudgement 5 nor be of the Congregation of cheRighteouS} becaufe, although God know their upon the hTfalme, their way in his fcienUaCogwiiom$yetmhhfei- entiaDiguationit> he knowts it nor. But did not the Prophet give a Sufficient rea- fon before, why the godly fhaJ rile in the lodge- ment } and make a congregation by themfelve9 y when he faid ^ They are Uh$ a tree? feeing a tree hath boughes and branches afpiring towards heaven $ united in one roote, and making one body ? but this perhaps, as being but a reafbn drawn from the fimilitudeythe Prophet counts but a flmilitude of a reafon, 8c takes it but upon a liking ^ the true reafbn* and which he infills upon , is this, which bee alledgeth here : For the Lordkpomth ths w*y of the righteous. For this indeed , is the true reafbn of ail the bleffings, that are or ever fhallbe to the godly ,* all their praifes that went before • Their delighting fa the Law of God ^ their extrrifing themfehei in it 5 and whatsoever elfe 5 they are good conditions ne- ceffarily required in them that muft make this congregation $ but the true caufe and reafbn of making it, is this which the Prophet bring* here ^ becaufe the Lordfyioweth the way of therigh* teous. For though it were a good likely reafon, to fay 3 The godly fhall rife in the judgement ^ and make a congregation by themfelves : be- caufe The} are like a tree - y yet it may be asked, what makes them like a Tree? Godiineffij in- deed procures them to bee made like a Tree 5 but what makes them ? For that which makes a thing, is a fuperiour caufe, to that which pro- cures ir^to bee made i and this fuperiour caufe, CL$ the n8 I Meditations and Difquijtwm the Prophet aileadgeth bcxciFor the Lord kpoxveth the waj of the righteous. And though it were a like- ly realbn to fa} -The ungodly fhaflnot be of the congregation of the righteous $ becaofe the) are lik$ to chafe , which the &>mdf carters :, yet it may be asked, what makes them like to chaffe ? Wic- kedne fle indeed , procures them to bee made like chaffe 5 but what makes them? Here the Prophet is filent, and faies nothing; and by fay- ing nothing, feemes to acknowledge , there is nothing tobe (aid ; wickednefFe both procures them to be made like chaffe • and makes them like chaffe; they are both their owne ruine^ and their owne ruinoufneffe 5 God in this kinde , hath no hand at all in it* it is all their owne doing 5 Verditio tua ex te ifrael And may not a reafon alio be conceived thus, why the ungodly can never come to bee of the congregation of the righteous 5 becaufe the ungodly and the righteous 3 goe two contrary waies : the righteous goe a way , that God knowes$ and the wicked goe a way that God deftroyes .• and feeing thefe waies can never rneete : how (hould the men meete that goe thefe waies .«? and to make fure worke , that they (hall never meete indeed^the Prophet ex- prefTeth the way of the righteous, by the firft linke of the chaine of Gods goodnefle, which is his knowledge • but exprefFeth the way of the wicked $ by the laft linke of Gods Iuftice, which is his destroying : and though Gods Iu- ftice and his mercy doe often meete • and are con- upon the i.Tfalme. Mp contiguous one to another • yet the firft Iink e of his Mercy 5 and the laft iinke of his Iufiice> can never meete .• For it never comes to de- ftroying, till God be heard to fay, Nefcfo von and Nefczovos, in God 5 and Gods know- ledge, can cercaineiy never poffibly meete to- gether. But why doth the Prophet fey- 5. the Lord knoweth the nay of t t righteous-^ and faith not ra- ther, The Lord knoweth the righteous .uf' y and what is this way, but he which faidj Egofum via, Veritas, & vita-? lam the wa^ the truth^andthe UfeP andthe Prophet might well fay , that God knoweth this way, feeing Chrift: faith- that none know- eth it, but he ; None l&foeth the Father, but the Sonne \ and none k/to&etbthe Sonne, hut the Father. But what is this to us? That if we be engraf- ted into Chrift, who is this way 5 then God in knowing this way, knowes us that are engraf- ted in this way 5 and this way indeed muff God know us 3 or no* know us at all • for if he know us not in Chrift 5 in our felves , wee are fure he can never know us. Or is it, that the Prophet faith nor^God knoweth the righteous ^ but, the way of th righteous^ perhaps leaft men, for doing one or two good deedes a m all their life-. izo \ Meditations and^Dijquifitioris life, (hould claime to bee righteous ^ and for fuch righteoufnefTe, claime acquaintance with God ^ and fa indeed., God might have acquain- tance enow : feeing no man is fo wicked, bat hee may fometimes have good thoughts $ and doe gooddeeds : but this will not ferve : It muft bee a way of righteoufnefTe , before God will know it. Abraham had forftken his Countrey 5 and facrificedhisonelyfonne, with his owne hands j in obedience to God : before God came to fay of him, mm cogncm te : and therefore it is not a turneor two that will ferve the turne 5 it muft be an exercifing, day and night; a con- tinual! walking in the Law ofjGod , that muft makejta way, for God to know. Indeed this way,is(6methingofa ftrange condition 5 for (bmetimes , much and long walking, will not make it a way; and (bmetimes againe, a turne or two will doe it. Sometimes the giving of all a mans goods to the poore 5 will doe but poore good : and fometimes the giving,but of a fmall mite, will have no fmall might in it : (bmetimes the giving ones body to bee burnt, will have but cold entertainement : and fometimes the giving but a cup of cold water , (hall bee counted a hot (ervice.s<*#/ (eemes to have wal- 1 ked long in a courfe of godlinefle • and yet j with all he could doe 5 hee could not make it i a way , for God to know : where the Thiefe on the Croffe/etched, as I may fay, but a turne about ; and he made fiicha way of righteouf- nefTe, that Chrift prefently knew ir ♦ and rooke notice upon the i.T? Jaime. notice oi it. I c feemes the matter is all , with what feete we waike : for if we walke, with the feete of the body onely : (if there be no other goodneffe in our good deed , but onely the outward a& of doing it ) wee may walke loog enough, before we make it a way of righ- teoufheffe for God to know ^ but if wee walke with the feet of our hearts $ (in faith and love) then 3 perhaps 3 fmall walking may fometimes ferve .• for the heart indeed, is a hard treadder^ it leaves prints behinde, that will not eaiily be gotten out 5 and with thefe feete of the heart, the good Thiefe walked 5 or elfe,he could ne- ver have made a way of righteouihefle , for Ghrifttoknow, upon fuch a fuddaine , ashee did. Howfoever, when it is once made a way^ whether with much walking, or with little,yet God prefently knowes it 5 and knowing it 5 de- lights in it • and as in the garden ofEdett, will walke in it himfelfe^and then indeedjtwill be a full meafure of bleffednefiqprefiing downe^and running over: For if/* theprefence ofGod y there befulmjfeofioyforevemowhow preffing downe$ how running over, muft that joy be 5 where we enjoy his presence, not onely as walking by us$ but as walking in us? And if the Prophet had faid,the ungodly fhall perifh ^ and not thewi) of the ungodly ^ it would have made us all afraid ^ we could hardly have found eight perfbns to put into Noahs Arke : for the beft that are, have a fpice of ungodli- nefle 5 enough to taint them, with the name of K ungodly III m Meditations and Dijqmiitiont ungodly : but thi3 is the meafure of Gods mer- cy^prem*ngdowne 9 and running over ^ that he will not fufFer it to be a way of periming, un- leffeitbeaway ofungodlinefTe firft. And here the godly may take this comfort by the way ^ that it U not, their dippings, or treading awry $ which may be by ignorance, or infirmity $ that can make with God , this (hipwracke of peri- ling : it muft bee a way of ungodlineffe $ which is not ufualiy made without much wal- king and exercifing, without refolute intenti- ons and endeavours^ without let purpofes , and per fittings , that if a man be fare he is free from thefe^ he may then be confident, he is fafe from perifhing. And though this way of the ungodly, and the way of the righteous bee very unlike ^ yet they are like in this $ that this way alfo, is not made Ibmetimes with much walking : and (bmetimes againe , h is made with a turne or two : for David walked in adnkery^and mur- ther,a whole y eare together : and yet it made not a way of perifbing- becsufe bee had the teares of repentance, to wafh away the prints of the fteppes 5 and charity to cover them. But ludas walked but a turne or two $ for any thing we know; and it made a way , that made a- wayhimfelre$ becaufe heeneirher warned it with repentance , nor covered it with charity. Howfbever the way bee made with much wal- king, or with little • yet if once it come to be a way of ungod'tnefle; there is noway then but periOring $ all the world cannot fave him ^ he (hall upon the t . Tfatme. (hall never be forgiven in this world , nor in the world to come. And here againe is the meafare of Gods luftice • prefiingdowne, and running over • preffingdowne,bfcaufe itpre£ feth downe, to the bottomeof the boteomlefle pit 3 and running over 5 becaufe it runnes for ever. For then the way of the ungodly is (aid to perilh $ when there is no way left to (ave them from peri(hing: for fuch andfo defpe- rate, is the ftate of the ungodly 3 in the ftate of ungodlineffe $ that noway is left them, ei- ther for helpe 3 or hope: For wherein, fliould they hope for helpe ? Companion will not helpe them^ for The lord willlaugh them tofcorne, whishigb djfpleafure. Mediation will not helpe them $ for God hath fworne 5 though Noah, Daniel, andlobfhmld jpeafyfor them 9 jfet he will not hearethtm. Time will not helpe them 5 jot thej fhalperijh everlaftingly.Vhce wilnot helpe them^ for they/halt fall into a bottomelejfe pit. Death will not helpe them 5 for they Jhall call for death* and it (hall flee from them 5 that they may live to be tor- mented^ with the wot me that never dies. And here now,forverypitties fake, let me put all poore (bulesin minde 5 that they bee earefull to re- member that warning of ChTift^Agree with thine adverfary t while thou art in thew&y : for whiles we are in the way- there are waies left, to keepe us from perifhing • There is a way ofcompaf- (ion 5 Fer God delights not in the death of a pnner 5 bnt that hejhottldttsrne from his mcfydneffe and live. There is a way of Mediation 3 not of the men R 2 Daniel til Meditations and Difquifitions Daniel and lob : but of the Medutour betmene God and Man 3 Chrififefm. There is a way of re- pentance ^ for tfafinner repent him of.hisjmne$ God will put away hit ftnne out of his remem- brance. But if it once come to this, that the way of the ungodly doe perljh » alafle th en , there is nothing left > but woe upon woe: no way left for helpe : no way left of hope • nothing to be talkt of 5 nothing to be thought of 5 but perilhing ; not oneiy whilft the world en dures ; but not when the world it felfe fhall perifb. j The Prophet gave a good reafon before 5 why thereftall be a congregation of the righteous 5 becaufe Godkpoweththe way of the righteous • but why would he give no reafon here, why the way of the ungodly pall perifo ? For to draw a reafon from the law of contraries $ as to fay- Becaufe God knoweth not the way <5f the ungcdiy 5 will rot ferve : for Gods knowing,may well be a ftrong reafon ^ feeing it is a (bong caufe .• a caufe that is operative ; and e hat to many de- grees; For whom God knowes s hee regards 5 whom hee regards, hee preferves.5 whom hee preferves 3 he bleflcs : but what caufe can Gods not knowing be? for what operation can be in a Negative ? yet fo -it is • Gads not knowing, workes by not working : for whom he knowes not, he regards not y 'whom he regards not, he preferves nor:, and whom hee preferves not, ttey presently fall, and perimof themfelves. And the Prophet had great reafon to give a reafon upon the i.Tfalme. reafon there, becaufe it was an EfFeft, that needed a caule 5 but hee had no reafon to give a reafon here 5 becaufe it is an Effect without a caufe^ without a caufe Efficient, though not Deficient : and why then mould hee give a rea- fon^ why the ungodly (hall perim^ feeing God not knowing them $ there can be no realbn given, why they mould not peri(h. Whenitislaid/The way of the ongodly (hall peri(h$the wicked take occafion by thefe words, to conceive a hope,as wicked, as fooSim ^ that if the way ofthe ungodly (hall perift^then the un- godly (hall have no way to (land in ; and if they have no place to be in 5 then they (hall be no where $ and if they be no where,then they (hall not be at all^which is as much as they defire : for it never troubles them s not to be at all ; fo they may be fure,not to be troubled at all. But this is a conceit,not onely vaine,but wicked ^ for by perifhing, is not meant, an utter annihilating, and diflblving into nothings but they are then faid to perifh, when they are for fake n of God • and delivered over into the hand of Satan. For when the Lodgement is once paft.>3nd the chaflFe feparatedfrom the Wh?ate$ then there (hall be anew heaven, and a new earth* but the old Hell (hall continue (rill 5 and there the ungodly, and their way fhail lie 5 For in the new earth, there (hall be no way, for either the ungodly, towalke fa, or ft r finners eoftand in^ but all, (hall be Holy gpuad 5 and no feete mall walke, or (land then 5 but fuch onely, ss have put off K 3 "the ■1*5 J \*6 Meditations andT)if<]Mjitions the (hooes of corruption ^ or rather indeede, as have pat on the fhooe9 of incorf uption. The Prophet in the beginning of his Pfa1me 5 noted in the wicked, a triplicity of finning : Walking in the counfell of the nngodly - (land- ing in the way of finners 5 and fitting in the cbaire of (corners $ and here in the end of his P(alme, heenotetha triplicity of their puni(h- ments 5 They (hall not rife in Iudgement 5 they (hall not (land in the congregation of the Righ- teous • and their wayfhall perifh: and it may be thought, when the (corners heard 5 they (hould not rife in the Iudgement 5 this never troubled them- for they care not for rifiogy they are well enough as they are 5 they have a chaire to fit in 5 and they fcorne to rife. And when the finners heard, they (hould not (land in the Congregation of the Righteous 5 this did not much move them neither : for they like bet- ter, to be by them(elves, in the Way of finners 5 than be bound to keep company with fuch pre- cife fellowes : but when the ungodly heare, that their way (hall perifh, and that they (hall not have that way to walke in 5 this itrikes them dead 5 their hearts are cleane done; and now would they be begging oi Abrahamjo&nd Lazarus to their fathers houfe, to warne their friends from following their courfes/orfeare of their curfes. And may it not now be truely faid 3 that the Prophet hath performed both his prises, [to the full? for as before,he did not leave a godly man, till ufionthe uTfalme* till he had brought hi m to receive his portion in heaven : fo now,he hath not left a wicked man, till he hath brought him to receive his portion in hell. For, the wicked have,_a portion too ^ though they were better be without it $ a mife- rable porcion,to have mifery for a portion ^ yet fbthe Prophet in another place calls it . this is their portion $ Fire and Brmflont-^ and aftormj Twpeft. And now we may indeed fay,the Pro- phet hath well ended his taske 5 and wee might fay, happily 5 but that he ends it miferab7y : for he hath delivered hi? Pfalme,as it were,in a tra- gical! forme; making it tobeginne withblef- fedneffe • and to end with perifhing ^ but yet he hath (b framed it ^ that we may eafily reduce it, by helpe of the Law of contraries > t into a more Comical! forme (if 1 may (b (peake) making it to begin with mifery 5 and to end with blefled- neflerand this, perhaps, will be a forme more ca- pable of a Thuditeiiom our hands $ and of an Io P&anftom our toungs^ and may thus be framed* Miferable and wretched are the men, that have walked in thecounfellof the ungodly-, and have (Vood in the w?y of finners $ and have (ate in the chaire of (corners 5 but have no delight in the Law of the Lord 5 nor in his Law willexercife themfelves, either day or night : and they (hall be like tochaffe, which the wind (carters. The godly are not (b ; but they are like a tree, plan- ted by the waters fide $ which will give its fruit inks time : the leafesalfo (hall not wither 5 and Whatfoever they doe,it (hall profper. Therefore the i*7 . wg' A-=f* TV"* Meditations and Difcjuifitions the godfyfhall rife in rhe Iudgement$ and (par- ted from the wicked) fhall make a Congregati- on by themfelves : For, the Lord kpoweth not the my of the wkkgd$ and the way of the godly [hall be eftablifbed. F I &£! S. Q/? MEDITATIONS DISQyiSITIONS UPON The one and fiftieth Pfalme of © a r iv. <£\£ifirere met Deut. By S'.Richard Baker, Knight. LONDON, Printed by Edward Griffi* 9 for Anne Bowler , and are to be fold at the Marigold, in Pauls C hnrch- yard. 1638. TO THE RIGHT HONORABLE Edvvar D D Earle of Dorset, of His Majefiies moft Hono- rable Privie Counfell; Lord Chamberlaine to theQ^eene; and Knight of the moft Nobfc Order of the Garter, OST honoured Lord,, I fyiow, youn norbayeleifyre, to loofy upon trifles y.but I fyim alfo, jou account not difiourfes vf Tiety, in the mmber oftrifies i Ibis mafys ^ 5 mee The Epiftle mee bold to pre/ent jour Lordfbip, with this (fori Treatife of Medita- tions ; that being fhort, it may not di- vert you long ; being Tio^not dt~ Vert you at all. f jo much honour your Lord/hip, for jour publicly *er* tues $ fo much am bound to you, for jour private; that f cannot for bear e to pre/ent you mth fomething, as a teftimony of my ferYice in both : and a richer pre/ent I could not think* of than Meditations upon this Tfalme of David; which is indeede, the Mafler -piece of his T&pentance, as his%epentance the Mafler-piece of all his Vertues. HThe Jewell it felfe is from David, onelj the Cafe from me ; and though the fevpeli deferte a more Il/uftri- ousCafe- and your T erf on a more llluflru I Dedicatory. fllujlrious prefent^ yet there is colour to hope I may bee pardoned in both ; feeing^the fewls fpkndour, gives a lujire to any cafe^ and you* Zh^oble- nejje, to any prefent. <±And though it might bee prefented mtb a better hand ; yet it eannot with a better hearty feeing he prefent s it, that is Your Lordfhips humble aod devoted fcrvant, Richard Ba her, ■ II It £$» «$» *&» *.£» -^t-» *&» *S» **» «4f. «8» •p«6» ♦t8* Ter/egi hbrum banc cut Titulnm efi (Meditations upon the %u Pfalme) eumq>, tipis mandari fermitto. Samvel B^k^r. Ex aedib. Londin. Iunii 21. 1637. *<£** C-Jo *>£» ^-J 1 * *(jf> » *^P* «^> *!?» **f* ■c%» off* «&» *.Jr» «tfe» £$*9 £>py *&> <&> -c&9 £$5? £$S9 £$f> V?* ~±~ «..«, ^-.SO. fpjfo *\if* *Si^ *-N.^ ^;/"» *\.s* f\.s* *«*% *>7/* iiiiiiiiMSMi MEDITATIONS AND DISQVISITIONS upon the yi.Tfalme of DAVID. LORD our G D 9 how Excellent is thy Name> in all the World I Thy glorious Majefty is Excellent 5 but that brings nothing to me ^ Thy Juftice is Excellent, but That brings me to No- thing : It is thy Merey 5 that muftdoemee good; and therefore, thy ether Excellencies I Adore ^ but This I Invocate. To Invocate thy Juftice, I dare not} Thy Glory, I cannot : but thy Mercy 9 1 both Dare^and Gan : For, why mould I not Dare- when Feare gives me Boldnefle ? How mould I not be able, when weakneflTe gives meeftrength? Why mould I not Dare, when Thou Invkeft me to it ? How mould I not be able, when Thou Draweft mee to it? poft Thou Invite mee, and (hall I not Come? Doll: Thou Draw mee, and (hall I A draw Verfe 1. Meditation s and Difyuijitions drawbacks? Can there be a Patron fo power- full as Thou ? Can there be a Supplyant, fo de* fe&ed as my felfe ? Of whom then, is it fitter, to aske for Mercy $ than of Thee, O Goi, who art the God of Mercy ? and for whom., Is it fit- ter, to aske for Mercy, than for mee, who am a creature of Mifery ? If I were not fo milerable $ Thou couldft not be to mee fo Mercifull : and have Inot reafbn thee-to aske that of Thee, which thou couldft not have fo much occafion, to manifeft to mee, as by mee ? If it were not I for finne 5 thare fhouid be no Mifery 5 and if no Mifery^ no exercife for thy Mercy : and wilt thou let ititand Idle, where it hath fo foule finnes . for fo faire Fields, to mike in ? Haft thou Mercy, and wilt thou not (hew it? Or wilt thou (hew it to others^nd not to me ? To fay, I have not deserved it$, were tomakeltno Mercy 5 for, if J defer ved it < r it were Juftice, and not Mercy,- Is not, thy Mercy over all thy Works 5 and am not I the worke of thy Hands > The more Mercy thou ffieweft, the more is chine Honour $ and wilt thou not doe that which is moft for thine Honour? Thcmdidft (hew Mercy to Adam $ who was the ficft (inner : and thou didft (hew Mercy to the thkfe on the Croffe $ who was the longeft (inner: and wilt thou not (hew Mercy to mee, whxam not the firft.5 and hope,nottobe the longeft ? Haft thou (hewed Mercy to fo many, that thou haft 1 not Mercy left for me alfo ? If thy Mercy were finite, and could be exhaufted 5 It were -no-. charity upon the ji.T 'falme* charity to aske it,left others might want it 5 but feeing it is Infinite, anel can never be (pent 5 why (hould I be fparing to aske ir, or Thou to beftowit? Thy Mercy is Infinite, or none at all; for all thou art is Infinite; and wilt thou by (hewing thy Mercy, lefle ; (hew thy felfe to be MerciiefTe ? If thy Mercy be Infinite, ir muft extend to all 5 and how extends it to all, if not to me > Thou haft as much Mercy for me, as if thou hadft none to have Mercy on but me : and can it be, thou (houldft have fo much for mee, and Jet mee have none of it ? Can my daily In- firmities alien thy Love ? This were to thinke, thou didft not love me, but for my goodnefie : and alas ! what goodnefie is there ? What good- nefie ever was there in mee, that thou (houldft love mee ? Can thy Love aliened, turne away thy I^ercy ? This were to thinke, thy Mercy did reach no further than thy Love 5 and (b,be- caofe 1 know, thou loveft ootfinne, I might juftly feare, thou wouldft never have Mercy upon finners. But^O gracious <5od,Thou loveft for thy loves fake; and Thou haft Mercy for thy Mercies fake ; and feeing thy Love, which is thy felfe, can never leave Thee; It makes mee aflured, thy Mercy, which is thy Nature, will never leave mee. If I refufed thy Mercy, thou mighrft juftly with-hold it : but now,Be- hold, I hold my Breft open to receive it ; Or if I aid n ot aske thy Mercy, thou mightft for- bearetoflwiwit; but now Behold; Ibeggeit aponrny knees. I am none of ZebedeafonneSj , A 2 that ■*—— ^^— ^ — . 1 _ Meditations and Difquijitions that aske to fit at thy right handed at thy left- I defire not Exaltation, but Absolution % It is not thy Bounty I aske, but onely thy Mercy $ Have mercy upon mee., God> according to thy loving hfndnejje 5 . and according to the multitude of thy ten - der Mercies, doe aw&y mine offences* It may be thought feverity in Go % to caft Adam out of Faradifef or only One fin : But was Adams fin, but onely One ? but One perhaps in Action, but a Million in Affection. For, fay It was Pride ? hath not Pride more branches than a Tree hath? Say it was Gluttony? hath not Gluttony more diihes than Dives had? Say it was Curiofitie . hath not Curiofity, more Eyes than Argus had ? Say it was Difbbedience ? hath not Difbbedience, more faults than Abjolon had ? For how el(e could Manages finnes come to be more than the fends of the $ea> if it be not, that a finne, though but in Thought, may juftly be thought a Million of finnes? And as it is (aid in the Go/pel, that a man was poflefc fed with an uncleane SpiritT; but that uncleane Spirit was a Legion : So wee may lay of every finne 3 It is but One finne 5 but that One finne is a Legion. Here therefore, O my fbule, take heed thou mif-takenot thy felfe, in calling up the Audit of thy finnes 3 and thinke, thou haft perhaps but One or Two fins, to anfwer for to God 5 when in Gods fight, every fin thou cmi- mitteft is a Legion $ and for a Legion of finnes thou muft make thy account, thou lhalt make account. And now,feeingmy fins are in number fb upon the fi. Tfalme. Co many,and fb great in meafure^have I not r ea- ibn co aske for mercies, of eqaali proportion? al- though therefore I aske not thy Bounty,but thy Mercy $ yet the Bounty of thy Mercy I aske $ to aske Iefle than would (erve, would prejudice my wants,and not relieve them ^ and how then can I aske leffe than a multitude of great Mer- ciesjto doe away my offences • who have a mul- tude of great offences., to be done away ? But hath God then,a multitude of Mercies, whereof Come be greater, and fome be lefler ? Is not his Mercy 3 as himfelfe is, onelyOneandJ*^/?//^ fitnus 2 No doubt, It is fo in it Mfe 5 One and fingle as himfelfe $ but yet in relation to us, and to our understandings It is faid to be, as it is applyed: To every finne, a Mercy 5 to great finnes great mercies ^ to a multitude of finnes^a mulwtude of Mercies . But is not this, a Difor- der in praying 3 to pray for that, for which we (hould rather give thankes ? to pray for a mul- titude of great mercies,as though we had them not already ? When wee mould rather give thankes for them, which wee {lave fo continu- ally ? For is it not Gods great mercy to us all, that wee be not all confumed? and this great mercy multiplyed unto us ; when thoufinds fall on our right hand • and ten thoufands on our left 3 yet we in the midft of thefe dangers, *■* kept fafe from danger > Is it not his great m 5 rc > & that hee gives Riches and Plenty 5 and this mercy multiply ed unto us, whenfo many are pined away with penury 5 yet our Land 3 floweth Meditations and Difqui/itions floweth, with Milke and Honey ? Is it not his great mercy,that the light of the Gofpell fliines upon us 5 and this mercy multiplied unto us, when fo many live in darkneffe 5 and in the fha- dow ©fdeath?Thefe indeed are great Mercies^ yet they are but the mercies of his Patience : or of his generall GoodnefTe and Bounty 5 and of thefe merdes^we may juftly be afraid : as it is faid 5 There k mercy with thee, that thou mayeft be feared: but it is the mercies ofhisfpeciallLove, that I defire 5 and of thefe mercies, there can be nofeare$ for, Love cafteth out Feare. The mer- cies of his Patience,and or his Bounty 5 are not his tender mercies; wee may have them, per- hapSjand to our hurt : as long Life^but to heape up wrath againft the day of wrath 5 Riches and Honours, but to make our Cameli the greater 5 and the unfitter to pafTe thorow a Needles Eyc^ The light of the Gofpell^ but to make us the more guilty,and fabjeS to be beaten wirh more (tripes : but his tender mercies, are the mercies of his Love ^ and can never be had, but for our good ^ for, Love covers the multitude of finnes-^ and this covering of our finnes is the Recove- ringagaine of Paradjfe^ and fufFers not the An- gell, with the flaming fword, to find any thing in us, to keepe us out. O therefore, how ever it pleafeth thee, O God, to deale with mee, in the mercies of thy Patience 5 by length of daie.«* or in the mercies of thy Bounty, by Rich" anc ^ Honours 5 be plealed at Jeaft, to gr?** mee tn * mercies of thy Love, to cover my finnes 1 and according upon the 5*. *P Jaime. according to the multitude of thy tender mer- de? r Doe away mine offences. It was a great mercy, even of thy Love 3 that with great mi- racles, thou diddtft bring the Ifraelites out of Egjpt 5 but, that thou didft endure to be grieved with that Generation, fortie yeeres together 3 and yet bring them at laft, into the Land of Ca- naaoy this was a multitude of great mercies. And yet more than this : It was a great mercy, that thou didd^ft fuffer our firft Parents, after their great finne, to live 5 and to propagate their finfull Race} but, that thou didft fend, thine onely Sonne, to Expiate their finne 3 and to make fatisfa&ion for .it-, with infinite Indigo nities,inLifeand Deaths this was a multitude of great and tender mercies. And now y that L have the multitude of Gods tender mercies at the beighth 5 what would I have it to 4oe ? Even to doe away mine offences : For this is a workejfor a multitude of mercies ; and of mer- cy only. Thy Power O God, is Almighty, and yetcannot; Thyjufticemoft perfect, and yet will not 3 Thy Wifedome Infinite, and yet knowes not, how to doe away offences, with- out thy Mercy 3 but thy Mercy alone, and of it felfe, both- Can, and May, and Will 3 and therefore, thy Mercy is the San&uary that I flie unto 3 and feeing thou delighteft, in (hewing of mercy i Behold, I fliew thee a large Field here, wherein thou mayft (hew it 3 a Multitude of my great finnes, for a Multitude of thy great mer- cies. And becaufe finnes are Pollutions 5 and no 8 Verfe 2. upon the ^uT/alme. noway to doe away Pollutions fo well as by wafliing; therefore wafi mee thorowly from mine IniquUie, and change me from m) Stones \ Imuft confefTe, I was at firft afraid of thy warning 5 for thou didft once wafli the whole World^and then, thou didft wafh away the fin* ners 9 but not the fins$ and if chou (houldft wa(h mee fo 5 It were as good for me, to be unwafht 5 but I confider, that wafliing was in thy Iuftice : the wafliing I defire, is in thy Mercy 5 and I mould not have dared to pray thee to warn me : if I had not prayed thee firft, to have mercy upon me $ for it is thy wafliing in mercy onely, that wafties cleane $ thy wafliing in Iuftice, wafheth cleane away. But why is David fo pre- pofterous in making his fiite ? To pray God, to wafti away his finnes 5 before he make his con- feflion, and tell what his finnes be? Asa man, that fhould require hi? Phy fician to cure his dif- eafe 5 without telling what heeailes 5 and what his difeale is. But is it nor, that the ardour and burning heat, which A*Wfelt of his fins^ made him, as it were, to leape into the water, at the very firft 5 crying oattobewaftied^ quite for- getting all order, through the violence of his ardour ? much like to Saint Peter 5 who through heat of defire,to be inftantly with Chrift.whom hee (aw upon the water $ never ftayed, but girt his coate about him, and leapt into the water, clothes and all. Or is it, that David might well require to be cured of his difeafe, without tel- ling it 5 being come to a Phyfitian, who knew his upon the ^uTJalme. his difeafe better than himfelfe > Or is it indeed, that to tell our difeafe, is part of our curing' ra confelTe our finnes, is an ad of our wafhing,an£ therefore no prepofterous courfe in David, to pray for wafhing, before confeffing 5 feeing no confeffing is truly found} which hath not its beginning, and is not proceeding from Gods vyafhing? But how can wee anfwer this to God > Hee faith unto us by sfy 5 Wafhpu, Make pu cleave h meaning, it feemes, wclhould walhourfelves^ and now we come to him to walh us 5 as though weefhouldfay h If you will have us be warned, you muft come and doe it your felfe > Indeed, both muft be done 5 God muft warn us, and we muft wa(h our (elves : but Gods warning, is not like pur warning $ Gods warning is by the fire of his Spirit $ our warning is by the water of contrition : Gods warning is by pardoning $ our warning by repenting. Peter walhed him- felfe, when having denied his Mafter, he went out, and wept bitterly 1 Chrift wafhed him, when he prayed for him, that his faith might not raile. David waftied himfelfe, when for griefe of his finnes, he watered his bed with teares $ God walhed him, when hee fenthim word by the Prophet mtha*, that his finne was forgiven. And indeede, if God walh us not with his water of pardon 5 the water of our owne teares, will doe no great good : It may wet, but not walh 5 or walh, but not cieanfe, if God put not our teares into his bottle, which - ■ 1 1 y 9 10 Meditations and Difyuifitions onely can give them the power of cieanfiog.For Efau had a floud oheares to wa(h himfelfe with* ail$but God never put Them into his bottlerthey were teares for his punifhmerit, but not for his firmes ^ and therefore they might wer, perhaps, but they never cleanfed. Oh then, ; Put my teares into .thy bottle, O God : for they are teares for my fins 5 and not for my punimment $ and then wafo met with tkm % and ifhaU be dearie. My teares, God knowes, are of themfelves too cold, unlefle they be warmed by the fire of Gods Spirit 5 but if wee bring the water, and God bring the fire : then indeed a fit Lexative will be made to make us cleane. O then,warme the cold teares of my repentance with the fire of thy Spirit, O God - and then wafti me with them • that my repentance it felfe being firft cleanfed, may be made effe&uall to clean fe mee from my finne. Our owne warning is of it felfe imperfect and makes us ne*re a whit the clea- ner: becaufe wee mistake the water, as Pilate did 5 who warned his hands from Chrifts blood, where he e fhould have wafhed them in Chrifts blood 5 but thy wafhing,0 God,is never with- out cleaning 5 for thou cantt not mif-takethe water, who art the water thy felfe 3 and not in a Cefterne^but the Fountaine it felfe. We wafh our felves commonly, but as the Pharifees wafh their cups ; onely the out- fide^ and this makes us but Hypocrites .- butthywafhing, OGod; is alwaies inward^ for 9 Tho»fearchefl the heart/ and telnet '5 and this is the waihing that makes the true ufon the^uTfalme. true Iiraeiite,in whom there is no guile. When Naaman was cured of his leprofie, by warning in lordaa 5 did God then warn him \ or did Naamatt wafhhimfeife? Indeed both} Naamawaftied himfelfe,by obedience and confidence in Gods power ^ God warned him by giving power to the water, and confidence to Naaman. But this power, was but a perfbnall eftate to lordan 5 it hath no (uch power in cleanfing of mee : the water that muft cleanfe me, is the water that flowed out of my Saviours fide 5 and in confi- dence of the power of that water,I humbly pro- ftrate my felfe before thee, O God, and fay 5 Wafh mee ihorowlj from mine rnqnitUt^ andckanje mee from myjtnnes. But why fhould David fpeake To fuperfiu- oufly > Vfe two words, when one would ferve ? for, if wee be cleanfed, what matter is it, whe- ther it be by warning or no> Yet David had great reafbn for ufing both words ^ for hee re- quires not, that God would eleanfe him by mi- racle,but by the ordinary way of cleanfing s, and this was wafhing . he names therefore, warning as the meanes 5 and cleanfing as the end: hee names Wafhing, as the worke a doings and cleanfing as the work done : he names warning, as confidering the agent 5 and cleanfing, as ap- ply ing it to the patient.'and indeed,as in the Fi- gure of the Law there was not 3 fb in the Verity of the Gofpel, there is not any ordinary meanes of clean fing,but only by wafhing:and therefore outofChrift our Saviours fide, there flowed II B 2 water II IIM1 I ill 111 IX Meditations and Ttifquijitions water and blood 3 water to wafli us, and blood to cieanfe us : water, to make the laver of our regeneration in Baptifme- and blood, to make the kver of our expiation in Ghrilb fecrifice : but though the words feeme here, to be thus cTiftinguifbed ^ yet otherwhere, they are of ten- times promifcuoufly ufed 5 and as well clean- flag, as warning referred to this water: as well wa&ing as cleanfing, referred to this blood. But what meanes David, to fay, Wafhmefrom mine imqmt}) and cUanfcmee from mj fime; as though hee would be waihed from one thing, and cleanfed from another? and not be clean- fed from that for which hee is warned/ But is it not, that iniquity and finne, though called by divers names, are both the fame thing $ but cal- led iniquity ,as being a tranlgreffion of the taw 5 called ilnne, as being an offence againft God ? Or is it , that in finne there is both a ftaine, and a gu It 3 and hee prayes to be walhed from the ftairte, and cleanfed from the guilt ? Of is it in- deed, that he ufeth divers words, to fhew that he askes forgivenefTe for all his finnes^ by what name or title fbever they be called l But is not this an indignity, to the great Majeftieof God> we put ©ur meancft fervants to wafti our clot hes,and will we put God to fo meane an office, to be a Laanderer of finnes i Yet fee the humility of Majefty, w humility, even to extalSe : he descends yet lower $ not onely to wartvour finnes^ but to take our finnes upon him. It feemes^aint Peter indeed, was - t ~ . _ in »h», i -i i . in> — »— ^— ' — — '' - II I 1 1 1! I _ ■ ■ KpontbesuTfalme. in this errour , to thinke it .an indignity : and therefore would not by any meanes fufFer, that Chrift mould wafti him ; untill he heard Chrift fay 3 unlefle I wafti thee, thou canft have no part in mee $ and then hee cried, Not my feere onely, but my hands and ray head : and is not thismy ca(ealfo5 that unlefle God walhmee,I can have no part in him? And will I lofe my part in God, for want of warning? Oh there- fore ray fbule, prepare thy felfe for this warn- ing $ put ofFthy clothes 3 and ftrip thy fet fe flaike naked 5 keeps not (b much as fig-Ieafes about thee x eiiher to hide thy fortes by contumacy, or to cover them by hypocrihV, or to Height them by Sndulgency 5 but lay them all open and! bare before the face of God 5 that whifft no- thing is interpofed betweene Gods water and thy §rines§ it may without impediment have' full liberty to worke upon thee. But what though God doe warn us ? are wee fire his warning will alwaies cleanfe us ? Why is it then, that he faith 5 1 have purged fke 9 and thou waft not purged t for may he not as well fay ; ikave wajkedthee, and thou waft not clean fed i and if not cleanfed,as good not warned^ Oh there- fore, Not wafh me onely ^ but cleanfe me from! my finnes $ that as in warning, thou fheweft thy Love: fb by cleanfing, thou mayeft fhew thy Power ^ feeing it is an office, which as none will be willing to undertake, but he whofe love is unfpeakeable : fo none can be able to di£ charge, butbewhofe power is uneffable. For, •_ B 3 " can M 1+ Meditations trndDifquifitions can wa(hing be without coaching? And would any man fonle his fingers, to touch fo foulea thing as ray fin \ if hee did not love exceeding- ly? Can cleanfing mee.be without doing a Mi- racle ? for feeing it cannot more truely be faid, that I have finne, than that I am finne • what is it now to cleanfe mee, but even folerem lavare ? which was never counted lefle, than either a la- bour loft* or a miracle wrought * and can any doe miracles, but hee, whofe power is unlimi- ted? Oh then, Wajh mee from mine imquitk, that I may praife thee for thy Love . and cleanfe mtefrom myfinne^ that I may magnifie thee for thy Power; which, as I (hall doe both, if once I be cleanfed : (b I am able to doe neither 5 un- till I be wafhed. For alas ! O Lord, what am I, but as a filthy ragge before thee ? Who am I, but the man by the high way fide, lying bound and wounded? No meanes at all left mee 5 to wa(h,much lefle to cleanfe my fe!fe$ They muft be both thine owne, thine only worke>0 God, both to wafh me,by thy preventing grace 5 and by thy affifting grace to cleanfe mee : Oh then, cleanfe mee from my finnes, O God; let not the foulenefle of my finnes, make thee unwil- ling to wafh mee : Let not the reluftancy of my flefh,make thee unable to cleanfe me • but make thy worke of warning mee, to profper in thy hand. Oh wafh mee 5 but not as Simon Mdgus was warned 5 who came fouler out of the water, than he went in $ but as the Eunuch was wafhed \ who came fo cleane out of the water, that hee was wtbeji.Tfalme. was ready to runne thorow fire and watery for thy names lake : and by his warning, was made a fit Minifter, for the warning of others. And now, O great God,fince it nath pleafed thee, to defcend to ft) low a worke as warning mee$ O wafh mee thorowly 5 not rince mee onely 5 as though I were but lightly flained 5 and had but fome (mall fpots upon mee ^ but warn mee tho- rowly, as having a leprofie that oyer-fpreads mee« a foulenefle that is deeply engrained in mee- fo deeply, OGod, that nothing but a warning by thine owne hand can fetch it out. And yet ftay ; why fhould I put God to this trouble of warning me at all ? feeing I have an eafier way of cleanfing, taught me by the Cen- f0/70»intheGofpell • Speaty the word onely t and IJhaU be clean? 3 or, if this be ftiJl too much 5 an eafier way yet taught mee by another 5 Si e>#, potefiwewmndare-. if thou wilt, thou canft make mee cleane. O gracious God 5 whether it be by warning . or,byfpeakingtheword 5 or, by thy will onely to have it fo$ whatfbever be the rmeanes, let this at leaft be the efFefr. that though I be not made bright, which is more than I can be, yet T may be made cleane, which is no more than I muft be y for I am not of the Pharfees minde, to thinke my ielfe cleine enough already ; But, I know mint iniquity and m) finrn it ever be- fore me 3 although, perhaps, it be a knowledge,I were better be without : For, Chrift knew no finne • which wee may be fure, hee mould have done, 15 Verfi 3. \6 — ——————— ——^—— I I mi l I mi rf Meditations andDifqmfitions done,if it ha&beene worth the knowing.Ghrift indeed knew no finne in himlclfe $ but he knew finne initfelfe • he knew no finne by commit- ting it 5 but he knew finne by underftanding it. My mifery is not that I know finne $ but that I j know my finne • that I have fin of mine owne to know. Ghrift knew no finne,becaufe he could not lay 5 1 know my finne : but I know my fin, becaufe I cannot fay, I knew not finne : And yet who will believe, that amanknowesfinne, that will be medling with it? Wee fay, there are no miracles now adaies in the world 5 and can there be a greater wonder than this ; that a man mould know finne, and yet commit it? fhould know the foulenefle of finne 5 and yet lie wallowing in it ? mould know the horr our of finne 5 andyetrunnehead-longintoir? But is it nor, that wee are all in this, the children of Adam ? Our eyes are not opened, till wee have eaten of the forbidden fruit 5 wee know not fin truely 5 till wee have committed it 5 wee fee not the foulenefle, till we feele the guiltinefie 5 and this makes mee fay now, which I could not fo well fay till now 5 I know mine iniquities, and my finne is ever before mee : for, they were ftrangers to me before 5 and I knew not their conditions; but now I finde what they are 5 and am ficfce of their company: They were indeed pleating to me in the doing $ but are now moft loathfome, being done : They ftood behind me at ftrft, as fervants waiting upon mee 5 but are now ever before me,astormenters feazingupon me 5 that if upon the ^i.T Jaime. i*i» r k»i »i «7 if ever I loved them before 3 I hate them now a thouiand times more. But «vhy mould Dtvidmake it fo great a mat- ter, to fay, I know my finne 5 as though a man could commit a finne, and not know it ? as though Adam could eate of the forbidden fruit, and not know hee had eaten it ? Adam in- deed knew his eating; yet hee knew not his finning • he knew his nakednefle, but he knew nothisgiriltinerTe 5 if when he anfwered God 5 ihpow *nj nah$dne(fe 9 he had (aid, l hpowmj finne $ hee might, perhaps, have tarried in Paradife ftill . thai we may fee, how hard a thing it is to fay, I know my finne, which coR Adam no lefle than Paradife before he could fay ir. And how much eafier came David to be able to fay, 1 h&owmyfinnt? For, doe wee thinke hee could fay ir, as (bone as hee had committed it ? No, nor almoft a whole yeere after ; that as we may (ay of Adam 5 itcoft him a great place: fowee may fay of David* it coft him along time, to learne to fay, I hpm my finne. But how cad DaivMfoyjkfotewyfiu 5 and yet in another place ,faid, Forgive me mjfecretjinnes? For, if hee know them $ how be they lecret ? and if they be fecret, how doth he know them ? Indeed, both David, and every one of us, hath I finne enough to ferve both turnes$ notonely, becaufe finnr is of?? greater fize in Gods fighr, than it is in ours » and therefore leaves much for rrm to fee, which to us is fecret 5 but be- caufe al(b, there are many actions in our life ^ C which I . Mi.. I^V.4., 1 ...1. ' I I I IW m^jj^f I III ,..,,,, i8 Meditations and 'Difquifitions which weTo lightly paffeover, as if we thought them no finnes s perhaps, thought them Ver- mes 5 when yet in Gods fighr,they are grievous finnes. David had committed a great fin, which hee could not choofe, but know to be a finne ; and therefore might juftly fay • I know myfmne^ but that fib finne had caufed Gods Name to be blalphemed ; this was a finne he knew not, tiil God himfelfe did tell him : and from hence he might juftly fufpeft hee had cauie enough in other finnes, to fay 5 Forgive me my fecrel finnes \ Saint lames iaith} In man) things me offend all$ this wee all know 5 and gives us all ;uft caufe,to (ay; f h$bu> my finne • but what thofe many things are; in which wee offend I arid Wh3t thofe offences be, which in many things wee commit ; this, many times we know not : and gives us as juft caufe to fay, Forgivemee my fe- cret finnet. But alas ! my foule; I muft not (lay here, onely to know my finne 5 andkeepeittomy felfe, as though I thought it a Jewell, which none might know of ? for feare of lofing it • but in this, I ackrtowledgetnegre^at favour of God, that as I know my finne • fot acknowledge my finne: For, farfe be it frpmmee, Ifhouldbe Found of sank difppfitibn * to thinke to make God believe, that I feved the fat of the meepe for facrifice* when 1 faved thenx for mine bwne profit 5 this hiding a fin, is a greater fin than the finne it hides : For, it is art ^'ffrorittu Gods omnipbtency 5 Adams Fig-leafes proved as upon the ft. Tfalme. as hurtful! to him as the forbidden fruity for no- thing tales cur firmes fo open to God, as our -feektngco hide them 5 and although it be often times dangerous- to acknowledge a fault to a civill Magiftrare, who without our acknow- ledging could not know it 5 yet there can be no danger, to acknowledge our fins to God 5 who knowes them already, whether wee acknow- ledge them or no : Our acknowledging them to him, is not a difcoverie, but the firft degree of recovery - and feeing lam now travelling to repentance 5 how is it poffible, I ihould ever come at ic, if I acknowledge not my finnesj which is the firft ftep to it? and therefore,how- fbever I am guilty of many great and hainous finnes ; yet of this fin s of hiding my finne -thou canft cleare mee,0 God 5 for, Iackpmkdge mine iniquity, and my finw is ever before me. But yet, what good will the knowing, or the acknowledging my finne doe me 5 if I let it flip from my heart, as (bone as i t is off my tongue > If having once acknowledged it, I caft it be- hindemee, and thinkenomoreof it > Behold, therefore, O God, I fet itbefore mee, and am alwaies beholding it : It is ever before mee in Meditation 5 for I cannot but be thinking ftilL how fbolifh I have beene, to procure thy difc pleafare, though it had beene Regni can/a 3 for the gaining of a Kingdome • how much more to provoke thine anger, for the pleafing onely of fbme idle fancie? It is ever before meinre- morfe • for it is ever running, as a fore in my C 2 mind, 19 2© Verfe 4. Meditations and Di/quijitions mind, that agatoft ike omlj have Ifinmd^ againft whom onely, I mould not have finned 5 much like the fault of our firft Parents 5 who feeme to have eattn of that fruii: onely $ of which fruit onely, they mould not have eaten. It is ever before mee in profped; for, looking earneftly upon finne $ I can fee nothing in it, that fhould make any man to love it : It is deformed and crooked $ itisfouleand Unfavoured} it is un- (bund and difeafed 5 itisoldandwrifled^ that I wonder at my felfe. Mow I was ever gotten but once to embrace it 3 yet I fee withall, it paints and makes a faire (hew ^ it perfumes, and makes a fweete fmell 5 it is in profeffion, an Angell of light > and carries Apples in its hand, of the tree of Good and Evill ^ that would entice any man. It is ever before me in terror^ waking, me thinkes I heare the Judge pronouncing fen- tence of condemnation againft mee • fleepirg, I am frighted with dreames no lefle fearefull • If a leafe doe but wagge, me thfoks h threatens me j If a Bird doe but chirp, it feemes to accufe mee 5 lam frighted with light 3 and jealous of darkneiTe : For,how can I choofe but feare,left all thy creatures have (et themfelves againft me^ who have fo unnaturally $ fonnloyaily 5 fb un- gratefully fet my ft lfe againft thee ? For \Againfl thee> agaifift theeomly have 1 finned ; not againft Heaven 3 not againft Earth $ nst againft Art- gells$ not againft men; for to thefe I never vowed allegeance $ nor fraud engaged : but a- gainft thee onely 5 againft thee mj Father 5. and fo ^Jlll 111. — '■'' * — — - * •'"•' — --*--~t~-- ■ ■- upon the fu Tfalme. fo have finned m difbbedience: Againft thee my fbveraigne Lord 5 and ib have finned in rebel- lion 5 againft thee my Bej?efa£or 5 and fb have finned in ungr arefolneflc 5 that whiift no grace hath beene found wanting in thee, that might have kept me from finning $ no grace hath been found in me, to keepe me from finne. But is there not matter here to make us at a ftand? FQt i tQfoy,dgatef}thi>elhjveJiMed'j is moftjuftand fit : hut 10 fay, Againft thee onely I have finned $ feem^s fomething hard. It had, perhaps, beene a fir tpeech 3 in the mouth of our firft Parent Adam > he might juftly have faid to God 5 Agtinft thee ondj have I finned 5 who never finned againft any other: but for us to fay it, who commit fins daily againft our neighbours $ and ipecially for David to (ay it • who commit- ted two notorious finnes againft his neighbour, and faithfull friend Vriah, what unfitter fpeech could poflibly be devifed } But is it not that theft actions of David, were great wrongs in- deede, and enormous iniquities againft Vrias 3 but can wee properly fay , they were finnes againft Vriah? For, what is finne, but a tranf- greffion of Gods Law ? And how then can fin be committed againft any,but againft him only 9 whofe Law we tranfgrefle 1 Or, is ?t,that it may juftly be faid -, Againft thee oneljf have, I ftnned; becaufe, againft others, perhaps, in a bafe tenure 5 yet onely againft God m Capite ? Or, is it, that David migfu juftly to fay to Gody Againft thee omlj have 1 finned 5 becaufe, from C 3 others 21 Meditations and DifqutfitionT others he aright appeale 5 as beingaKing, and having no fuperiour :, but no appealing from God 5 who is King of Kings 5 and fupreme;Lord ouer all? Or is it, that wee may juftly fay?; Againft thee onely I have finned 5 feeing Ghrift hath taken ^ and ftill takes all our fins upon him 5 and every fin we commit 3 isas a new burthen laid up- on his baeke, and upon his backe only ? Or is it laftly, that I juftly fay, Againft thee onely have I finnedybecaufe in thy fight onely I have done it? Forjfrom others I could hide it,anddidcon- ceale it 5 But what can be hidden from thy All- feeing Eye? And yet, if this had beene the worft} that I 'had finned onely againft thee 5 though this had beene bad enough, and infinit- ly too much} yet it might, perhaps, have ad- mitted reconcilement 5 but to doe this evill in thy fight; as if I fhould fay, I would doe it,, though thou ftand thy felfe and looke on 5 and as it were in defiance ^ what finne fo formi- dable ? what finne can be thought off^fb unpar- donable ? A finne of infirmity may admit Apo- logie $ a finne of ignorance may find out ex- cufe^ but a finne of defiance can have node- fence. But hath not David a defence for it here 5 and that a very juft one ? For, in faying, Againft thee only I hwe finned, that thou mightft be jufti- fyed in thy faying ^ doth hee not fpeake, as though hee had finned, to doe God a pleafure ? therefore finned, that God might be juftified ? And what can be more faid for juftifying of a finne 5 then to fay it Was done for juftify ing of God? upotitbe*>\. c P[alme. God } But far is ic from David, to have any fuch meaning ^ his words import not, a leflening,but an aggravating of his finne 5 as fpoken rather thus 5 becaufe a Judge may juftly be taxed uf injuftice, if hee lay a greater punifhmentupon an offender, than the offence defer ves $ there- fore to cleare thee, O God, from all poffibiiicy of erring in this kinde . I acknowledge my fins tobefbhainous$ my offences fo grievous, that thou canft never bs unmercifull in punifhing, though thy puniming mould be never fo un- merciful :For 5 how can a Judge paffe the bounds of equity 3 where the delinquent hath paned all bounds of iniquity >and what error can there be, in thy being fevere, when the greatneffe of my fault is a Iuftification of feverity ) That thou canft not lay fo heavie a doome upon mee, which I have not deferved? Thou canft not pronounce (b hard a fentence againft me, which I am not worthy of: If thou judge mee to tor- ture ^ it is butmildnefle: If to die the death, it is but my due : If to die everlaftingly, I can- not fay, it were unjuft. Yet in judgement, O Lord, remember mercy « confider not how foule I am become • but how I am become foule 5 for though my finne be great, yet I was not the beginner of it ^ for, Be hold, I was borne in iniquity \and in finne hath my mother conceived me^ And feeing my birth did not amend my con- ception ^ how mould ray growth amend my birth ? Did not finne, at leaft the Authour of fin, heare thy voyce, when thou faidft, Encreaje and *? Verfi 5. »,..m i« i r »i i > i» ii muni ii j J U jMi •mmtmn~m**l»i>*f «0» " » iiiiii ln i^Manai^ht^Mn^ 24- Meditations andDi/quifitions and multiply? Which,though not Ipoken to hi 0)3 yet, as an Intruder* hee claimes to have a part 3 and feeing all the parts of my fbule and body have increafed and growne greater fince my birth 3 will not hee looke, that finne alfo (hall have a (hare in growing, as well as they ? Doth any thing grow fbfaft as a wecde? and is there any Co very a weede as finne ? hath k not beene growing ever fince I was borne 5 and can fo faft growing, info long growing, nuke lefle than a Monfter ? And am I a fir Champion to encoun- ter Monfters? Indeede I encountred aBeare, and flae him 3 a Lyon, and killed him 5 a Giant, and overcame him : but the fe were no Monfters, atleaft no Monfters to be compared with fin. Oh the monftroufhefleof fin ! farre harder to be vanquifhed than all the Monfters that ever Nature made 3 for, I could vanqnifh a Beare, a Lyon, Giant, the greate ft of Natures Monfters 5 but with all my forces have not beene able to van qui fh this Monfter Sinne. But why am I partiall towards my Parents 5 and charge mypoore Mother with conceiving mee in finne 3 but let my Father paffe without blame ? Or, is it, that to fay , 1 was borne in fin, is as much as to fay, I was begotten in finne 3 and fo my Father hath afhareof my finne in begetting mee 3 as well as my Mother in con- ceiving mee ? Indeed, if Eve had only finned, and not Adam 3 it might have beene laid, wee were conceived in finne 3 but not,perhaps 5 that we were begoten in finne 3 or IfJdmhadxmly finned, — - . — r .^,... l rl ( [ l upon the ^i.T/alme. finned 5 and not Eve; h might have beene {aid, we were begotten in finne $ but not, perhaps, that we were conceived in tinne : but now that Adam &E^e,have both of them finned^itis juft- ly (aid : I was begotten tnimquity^ and in finne hath my Mother conaiwd met $ and (o, we are all of us,, finners now of the whole biood^botb b> Father and Mother, and no Inheritance (b fureto us from them, as this of finne ; and in this Inhe- ritance we are all great husbands 3 whatfbever becomes of Haboths Vineyard, wee commonly make fore worke to improve this 5 and we (el- dome leave, till wee can leave more of it to our children, than wee received from our Pa- rents : and feeing no difeafts are Co incurable as thofe which come Ex traducefiom either of our Parents 5 how incurable muft finne needes be, which is Ex traducefiom them both ? If I were onely borne in finne ^ then all the time I lived in the little world of my Mothers wombe 3 I muft have beene without finne $ and Co might hope,thou wouldft at leaft have fbme refpecfyo that time of Innocency I lived there : But now, that not onely I was borne in finne,but my Mo- ther alio conceived mee in finne ; now I was a finner aflbone as a creature,and not one minutes time of Innocencie to plead for my lelfe. And now, alas ! O Lord, What couldft thou ever iookefor at my hands, but onely finne? The Leopard cannot change her fpots 5 no more can I that am conceived in fin, conceive any thing but onely fin : It is naturall to me ^ and Nature D will 15 1 6 j Meditation r and Dijquifitions Verfi 6, will have her courfe. Bar chough it be naturall to mee to fin ne 5 yet it is not naturall to me, ro finne fo grievoufly as I have done 5 for then every one mould be as great a finner as my felfe$ but now 9 thst I muft fay with Saint Tank °f & great faners* lamthegreattft ; this is an eft ate of (inne, which I have not by Inheritance, but by Purchafe ; and I cannot blame Nature, but my felfe for this: all the help is,that though I might be afhamed to doe ir ; yet I am not aihamed to confeiFe it ; and is not a fincere confeffing,in the ballance of thy Mercy, O God, of even weight with the not doing > and therefore, although theilnne ! confefFe be great 5 and being great, rnaft needes be greatly difpleafing to thee $ yet this confeffing my finne to be great '• cannot be difpleafing : For, Thou kvefl trnth to the toward 4§iUions\ and this my confeffion comes from thence : For, there is a truth in words, when it is without lying 3 as Saint Paul faith, I [peak? the truth 1 I lie not: but this truth reacheth not home to- confeffing of (innes : and there is a txuih -in deedes, when it is without deceit 5 as Chnfi.faid of Nathaniel - a Behold; a true ifraelile, to whom there is no guilt : but neither doth this truth reach Jiome to confeffing of finnes^ but there is a truck in heart, when it is insincerity : as-it is faid her 'tJtlmlovefi truth in the mwardaffe^ Etioitf jAnd this is the truth that carries home the confeffing of fins,to its full period . For thouph thou loveft all truth, and everywhere; yet the j truth of the inward afe&ions, *thou afFeckfr mod n the 51, ^jRfalme* raoft inwardly $ for this is properly within thine owne iurvey feeing thou only art ^i^r^the trier and fearcher of the heart and reines. Truth of words may have for its motive, vain-glory aodpraifeof men $ truth of deeds> awe of the Law 5 but truth in the inward afFe&ions, can have no motive, but onely the love of truth j which therefore muft needs be pleafingtothee, who art thy felfe.both Love and Truth. Where thou loveft truth, thou teaeheft wife- dome ; and becaufe thou loveft truth in the in- ward affe&ions^ thou teaeheft wifdome, in the fecret of the heart • and who can come to teach it there, but onely thou? Superficial! and Ex- ternal! wifdome,isthe gift oft- times of Nature, fbmetimes of Art • but this wifedome in the fe- cret of the heart, is onely Gods Advowfbn 5 none can give it 5 none beftow it 5 but God himfelfe, and hee aione. Wherefore, O God, chough I have not hated that which thou ha- teft, the committing of fin $ yet feeing I have loved that which thou lovelfyhe truth of heart 5 thou haft taught me wifdome in the fecret of my heart 5 though thou didft not give me the grace to prevent fin 3 yet thou haft taught me the wi£ dome to repent finne ; a wifedome which none canhaue, unlefleheebe taught ^ and none can teach but onely thy felfe 5 a wifedome which cannot be had, but in the heart 5 and no where in the heart, bat in the fecret of the heart. A man may have the wifedome to fee his finne, by the outward eye of the heart 5 and hee may D 2 have 7 2°. i8 Meditations and Difjuijitions I have the wifedome to underftand his fin,by the common fenfe of the heart $ but he cannot have the wifedome to repent his finne^ butonelyin the fecret,and innermoft of his heart. And we need not wonder,that God only is the Schoole- mafteroftbis wifedome 5 feeing the wifedome of the world is not capable of it 5 it is a fecrec, hidden from carnall eyes : It is as hard a matter to feele the power of repentance, in the foule^ as to believe the refurre&ion from the dead, in the body 5 both great fecrers ; but this 9 perhaps, the greater ^ as being indeed,the refarre&ion of the foule . There are wifedomes of divers forts in the heart of man 5 the voluptuous^man hath a wifdome,to aceomplifh his defires^ the world- ly man hath a wifdome to gather riches $ the Politician hath a wifdome, to compaffe his ends$ but all thefe wifedomes are but floating in the hearty or rather but hovering about the heart, as the Crow about the Arke - they enter not in- to the fecret of it ^ nor bring into the heart, as the Dove into the Arke, the Olive branch of peace : For when the minde bethinkes it felfe, and dives into its ownebottome $ it findesno place for thefe diftended and fwelling wife- domes^ which indeed, the fecret of the heart rmhnotroorne enough to receive 5 onely the contracted wifedomes of Humility and Repen- cance 5 can find harbor and entertainment there. But though a little roome will ferve hu- mility • yet as little as it is, itmuftbecleane^ and what one cleane corner have I,in my who!e heart upon the 51. Tfalme. heart 5 to give Humility or Repentance enter- tainment t O therefore ; Purge me with Hjfop, and I (hall be ckane . Wajh mee^ andl/haUbe whiter thanfaow. But did not the warning I had before, make me cleane $ and what neede then 9 of any morecleanfing? It feemes, that wafhingwas but onely for a preparative to purging 5 to make it worke the better^ at leaft it went not fb farre, as thefecret of the[heart: And feeing the foule- nefle of my finne, hath pierced my heart to the very bottome 5 no remedy now, but I muft be purged 2 if I will be cleanfed. But doe I well, to prescribe to God, with what hee mall purge mee $ as though I knew, all Gods Medi- cines as well as himfelfe > and which is worfe$ I to prefcribe, and hce to minifter ? But excufe mee, O my fbule $ it is not I that prefcribe it to God^ it is God, that prefcribes it to mee : for Hyfbp is his owne receit 5 and one of the ingre- dients prefcribed by himfelfe, to make the wa- ter of feparation for curing the leproiie. But wh v then with Hylop^and)not with Ellebor, or Scammony? For howel^happens ir,that Gods purging mould not workers he faith himfelfe: I h&vepurgedthee^andlhouwafi notpurged^osxt that hee gives purges of too weake operation? for Hyfbp, God knowes, is but a weake purger ^ it fcarce reacheth to amend the errours of the firft digeftion 3 and how then is it poffible, it mould ever be able to purge away my fins$ which have tainted my blood ; and are growne, as it were, a part of my veryfubftance? But is it not, that D 3 Gods i? Vtrfi 7. h i i ii WW * 20 Meditation? and "DifcjUifitiom Gods arrae, is of a lirange ftt'eugth-, and can put force into the weakeft Infc^uments$ and therefore, can o*oemore with Hyfop, than all the world befides can doe with Ellebore > But it is indeed the great Love, or rather indul- gence of God 5 that he will never ufe Ellebore where Hyfop will ferve :, never ufe roughneffe and fe verity, where lenity 8e mildnefTe may be efTe&uall. FLeferve then, O God,thy EHebour and thy Scammony for more ftubborne and re- luctant humors 5 Purge me withHyfop only, and I (hallbeckane.l muftconfeffej was glad at heart, when I firft heard Hyfop fpoken of ^ to thinke, I mould be purged fo gently 5 and with a thing, that may fo eafily be had;, for Hyfop growes in every garden -, and then I thought I might goe fetch it thence^and purge my felfe-but now I perceive., this is not the Hyfop, of which Sab- monwm, when hee writ from the Cedar, to the Hyfop.* but this Hyibp is rather the herbe Grace •, which never grew in garden, but in that of Paradife 5 and which none can fetch thence, unleffe God himfelfe deliver it. The truth is ^ this Hyfop was fometimes a Cedar • the higheft of all trees, became the loweft of all fhrubs, only to be made this Hyfop for us : For , Chrift indeed is the true Hyfop $ and his bloody the juyce of Hyfop that oneiy can purge away my (ins 5 that I need not now feare the weaknelTe of Gods purge^feeing this Hyfop farre exceeds.not only Ellebore and Scammony,but all the ilron- geft drugs, that ever the earth brought forth'. Purge upon the%\+ 'Pfalme. Purge me thcm^O God mi h this true Hyfop } and ijhall hetruel) ckane - Wajh me^and ijhdlbe whiter than [now. But how is this poflibie ? All the Diers up- on earth,cannor die a red into a whke^and how then is it poffible,that my fins which are as red as fcarlet^fhould everbe made^s white as (how? Indeed, fuch retrogradation is no worke of humane art 5 it muft be onely his doing, who brought the Sua ten degrees backe, in the Diall of/ifaz : for God hath a Nitre of grace,that can bringjnot onely the rednefle of fcarlet fins 3 bu t even the blacknefie of deadly hns^into its native purity and whitenefle agate. But (ay it be poflibie $ yet what need Is there of (b great a whitenefle., as to be whiter than fiiow ? feeing fnow, is not as paries dealbatus^ a painted wall 5 white without, andioule within 5 but it is whiter us & in cute 5 within and with- out $ thorowout and all over: and what eye fb "curious,but fuch a whitenefle may content? yet fuch a whitenefle will not ferve : for., I may be as white as fiiow,and yet continue aLeper ftill $ as ic Isfaid of Gehezi -jhat fa went out from Elifia^a leper as white as [now : it muft be therefore whi- ter than (how 5 and fuch a whitenefle it is, that Gods warning, workes upon us; makes within us : for no fnow is fo white in the eyes of mcn\ as a fbule cleanfed from finne, is in the fight of God. And yet, a whiter whicen*tfe han this, too 5 for being purged from fin, we fhall induere ftolamalbam^ put on the white robe $ and this is a whkenefle,as much whiter than fnowj as An- gelical!' ' ?> 2*. V- Verfe 8. Meditations and Dtjquifitions geiicali whitenefle is more than Elements. But may we not conceive rather, that in fay- ing, Vurgemeewith fyjopi it is not memtpttrgan- do 5 but ajpergendo^ that fo,there may btiwo de- grees exprelt, of ufing the juyce of chisHyfbp: one when it is,but a sprinkling only^yec enough to take away the fouleneffe of finne ^ another, when it is a full and thorow warnings which be- (ides the cleannefle,addes alfo a beauty ^and that to admiration. lndeed 5 theleaftdrop of Chriffo blood, the true juyce of this Hyfop - makes fit to ftand in the congregation of the righteous^ but a full bathe of it gives a high degree, in the Hierarchic of Saints and Angells. Howfoever, we may plainly fee agreatdifference,betweene the warning that was (poken of before 5 and the warning that is fpoken of here $ as great a dif- ference^ betweene cleannefle and whitenefle $ for that warning was to cleanfe us ^ but this wa fliing is to whiten us 5 of that it wasfaid^ Wajh mee, and I [hall be cleane^ but of thisjt is faid ; Wafb mee } and ijhall be whiter than fmw : and therefore upon this , it prefently followes $ and very juftly 5 Make mee to heareofjoy andgUd- nejft 5 that the bones which thou haft brok§& may re- )oyce. For, white is the Embleme of joy : and where the Embleme of whitenefle is once had; the Motto of joy and gladnefle will not long be behind. But we muft be whited firft ^ for while the blacknefle of finne remaines in the fbu!e$ there can be no Embleme of whitenefle engra- ven upon it 1 but if once we be whited by Gods wafhing; upon the 5*. Tfalme. wafhing 5 and have the Embleme upon us 5 this Motto 3 wee may be fare, will be added to the Embleme $ Hee will make us heare of joy and gladnefle. And the like may be feene, in the kindly order of Gods Phyffcke : Firft 3 a Purge- and then, a Cordiall 5 having purged us with Hyfop^hee will make us to heare of joy and gladnefle 5 but wee muft be purged firlt : for while the peccant humours remaine in the foule^ there is no place fit for the Cordiall of joy j but if the humors be purged by the H j Cop or repentance 5 then the heart will be ligh- tened 5 and the (pints refreftied ; and the Cor- diall of joy and gladnefle will have its full ope- ration. Bnt had David ever any returne of this Peti* don? Did God ever heare it,or grant it? Oh, the wonderfullgracioufnefleof God ! he heard it,and granted it«'made'a returne h and that pre- fently $ and by a fare mouth - y the mouth of the ProphetNathan } Behold^God hath forgiven thj fin$ for this,nodoubt,was the joy, which Davidhete makes fate to heare of 5 for what joy of what Jubile, can make the broken bones rejoyce $ but this onely, that wee be at peace wkh God, through the remiffion of our finnes ? David wis happy, that had a Nathan by whom to heare it : but by whom may wee have hope to heare ir ? Indeed, as happy in this, as David: for though wee have not the fame Nathan, in indivfdtto y yet we may truely fay, wee have him mfpecie^ and the fame mefTage of joy, which that Nathan E told H ft — ^^^— i . ... . Meditations and TUfquijitions told to David^our Nathans teli us a when they fay ; Hee pardoneth and abfoheth all them ^ whichtruely repeat \and unfalnedly believe his hol/Gofpel: which though we heare, perhaps, as words of courfe 5 yet k is the very fame joy, which David here 9 makes fuch earn eft fuite to heare of. Bat why mould David pray toGod 5 to make him heare of joy and gladnefle 5 and not rather doe, as his fonne Salomon did afterward $ gather Gold and Silver 3 get him men-fingers^and wo- men- fingers $ and fo make joy and giadneflte to himfelfe ? Alas, my (bule ! thefe are joyes to be repented of ^ and not joyes to repentance ^ for, but for fuch delights as thefe, I had never fallen into thefe forrowes $ they have been my fnares, and cannot now be comforts $ it is not all the delights and pleafures of the world,that can safe one pang of a penitent heart. The forrowes are (pirituall, and muft have fpirituall joyes 5 thou, O God, haft caufed the forrowes, and thou on- ly canft Minifter the comforts $ Qui Vulnera fecit Solm AchilleotoUere more pot eft. But fay, O my foule ^ how came thy bones to be broken ? hath this beene the worke of Gods Hyfop? Is the breaking of bones, the gentle purging that was talk'd of? What could Elle- bore or Scammony have done more> and yet thou canft not wonder fb much, at the force of Gods purging, to breake thy bones 5 as thou mayft wonder at the force of his Cordial], to make thy broken bones rejoyce^ and that which thou '■■■ " ■ "— ■ ■ " ■ ■ ■ ■ I ULIW I I ■ ■■ I.W .I« H .M l I im upon the ^l.T/alme. thou mayeft wonder at more $ the fame Hy- fop is both the Cordiall and the Purge: won- derfull indeed,that the fame thing, (hould both breakc the bones $ and make the broken bones rejoyce : yetfbit is ? for this Hyfop, is not only acleanfer^ but a knitter and binder together : and as by the force of cleanfing, it breafces the bones $ fo by the vertue of knitting toge- ther, it makes the broken bones rejoyce ^ for, v/hat greater joy, to broken bones, than to be knit together $ and made whole againe > It was not I, God knowes, that broke my bones 5 I could never have had the heart to doe it : It is thou, O God, didftbreake them 5 and that, in Mercy 5 for thou knewft, that unlefle my bones were broken 5 my fin, that is bred in the bone, could never be thorowly purged away. And now, O God 5 if I benot pargedenough alrea- dy 5 purge mee yet more, and purge mee (till • unrilll be made more white than fnow : bat then D make meetoheareof joyandgladnefle: for v without this Cordiall, I (hall faint in my purging^ and (hall neverbe able to goe thorow, with thy courfe of Phy ficke : For my bones are already broken 5 and I have (carce any blood left me in myveines^ but if thou give me this Cordiall of joy and gladnefle 5 my -ftrength will returne $ and my broken bones will be made whole againe. But why is it laid ; Mahg me toheare of )oy and gla&nefft ; and not (aid rather 5 Make me to feete )oj andglaintffeZ For, were it not better to feete E 2 joyj 3* -£>»- * Meditations and T>ifquifitions joy 5 than onely to heare of joy > but indeede, wee cannot feele this joy, unlefTe wee heare it firft: and if once wee heareit 5 k is then our owne faulty if wee doe not feele it. For, what is this joy 9 but that, of which the Angels brought tidings to the Shepheards 5 Beheld, I bring you tidings of great \oy^ This da} is borne to yon a Sa- viour 5 one that (hall make whole againe ali broken bones 5 feeing he is one, of whom there (hall not a bone be broken. But what is this to us,that,his bones be not broken,if our s be?Great good to us, if wee be purged with this Hy- fop^ for then wee (hall be united, and knit unto him 5 made flefh of his Flefh $ and bone of his Bone • thalt if his bones be found, and not broken ^ our bones ftialJ quickly withall, reco- cover (bundnefle. And yet a greater joy, to be heard of, than this 5 for then indeed, wee (hall heare of our greateft joy ; when wee (hall heare this voyce : drije y thou that fleepefl, and ft and up $ andGodJhall give thee light $ for at tke hearing of this voyce $ all bones, though broken into a thoufand pieces 3 though burnt, orbea~ ten to duft and allies 5 (hall all come together, and be knit together ^ and (hall be covered againe with this very fle(h$ and in this flefh, I (hall fee my Redeemer. And now, O my (bule, thou may ft comfort thy (elfe in hope 5 that though thy bones be broken now, yet a time will come, when they (hall rejoyce^ and mould never indeed rejoyce, if they were not now broken^ for this is a world for breaking of [ bones : upon the ji.Tfalme. bonesj but we look for a new heavenjand a new earth 5 when for their breaking now,they (hall have beantie for aChes 5 and a garment of glad- nefle, forthefpiritof heavinefie. But, Omer- cifull God, put mee not off fo long for my joy 5 my broken bones, will be in a worfe cafe, than Lazarus body was after foure daies burying * if thou let mee lie (b long in the grave of thy difc pleafure $ my cafe requires a preient remedy 5 and a remedy may be applyed, ia the turning of a hand, at leaft with the turning of a face: onely turne away thy face from my frnnes^ and my broken bones will quicfeely rejoyce : For, to turne away thy face from my finnes, is to turne away thine anger for my finnes 5 and to turne away thine anger, is to receive mee into grace . and if of this I might be once allured, it would make my broken bones more nimble to leape for joy, than Abraham was to fee thy day ^ for, as it was the apprehenfion of thine anger, that broke my bones 5 Co nothing canfet them to- gether, and put them in joynt againe 3 untill I be fecured of thy Grace and Favour. But am I well advifed, in praying God, to turne away his face from my finnes > For, am I not fb wholly over-fpread with finne $ that if he turne away his face from my finne $ he muft needes turne it away from me too } and then, in whathorrourofdarknefTefhould I be left? But is it not, that thy Wifedome, O God, is fo tranfcendent, that thou canft eafily abftracl: the finner from the finne ? and then the more thou E 3 turneft 37 Vtrfif, & Meditations andT>iJquifitions turneft thy face from my finne; the more thou wile turne thy face upon mee 5 and the more I (hall enjojr the light of thy countenance. If thou (houldft not turne away thy face from my (inne 5 but (land looking upon it • alas, O God ! it would be a worfe fight, than that which Cham (aw in his fathers nakednefTe^ and a good (bnne turned away his face from that 5 and canft thou be a good Father, and not turne away thy face from this? God forbid, thou (houldft ever fay tome, as thou didft once to our firftFarenr^ Adam > Where art thou? a queftion that was ne- ver asked, but when it was followed with a curfe. For why (houldft thou aske 3 where I am , but that thou canft not fee, where I am ? and how can it be, thou (houldft not (ee, where I am, but that thou canft not fee mee, For (inne ? Vfe then a O God, the tranfcendency of thy Wif- dome^ abftra# mee from my finne 3 and make my (inne and me, two ft verall obje&s 5 that tur- ning thy face from my (inne, thou may eft turne it upon mee $ and not need to aske me where I am 5 but mayeft fee mee where I am ^ and by feeing mee, make mee enjoy the light of thy countenance. But is my (inne fbpleafing aproned* that I (hould need tofeare, left God (hould ftand loo- king upon it > Indeede, after his firft creation, he looked upon all his creatures 5 and fawthem all exceeding good, and this was a profpeft, worth his looking on 5 but my Unnes, OGod, are none of thy creatures ^ there is no goodnefle I at Upon tbe 51. Tfalme. at all, to be feene in them : therefore looke not upon my finnes $ but upon my repentance , and in this thou (halt find, vetem'vefHgiaform^ $ that thou needft not to alter thy ftyle $ but % ftill} It it exceeding good. But feeing, if thou turne away thy face from my finne ^ thou rouft needs turne it,upon fomething elfe^ upon what is it indeed, I would have thee to turne it ? Vp on mee ? No. Vpon my repentance ? Neither \ but though not upon my finnes, yet upon him that hath taken my fianes upon him 5 that as in him,thouart well pleafed^ (b through him,thou may eft be well pleated with meej and with my repentance. But what fafety is it tome, that God turne away hisface 5 if his eares ftand open $ for my finnes arc crying finnes $ and it may be, as hurt- fall to me, that God heare their cry, as fee their foulenefle : For, what brought Came to all his mifery, but that God heard the cry of his finne? but know, O rayfbule, that God con- iiftsnotofpartS} though our weake capacities expreffe him Co ; and if wee exprefie him by parts 5 know alfo there is an abfblute and fweet harmony betweene them, in God 5 that if his face be turned away from feeing the foulenefle of our finnes - his eares fhall never ftand open,; to let in their crying. But what am I the bet- ter, that thou turne away thy face from my fin y if my fin continue, and remaine upon me ftill ?' For it is not the bold Nature of finne, to be al* waies preffing into thy fight 5 and as it were, forcing ?? Meditations and Vi/quifitions Vttfi 10. forcing thee to fee it, whether thou wilt or no ? Oh therefore, not onely, turne"away thy face from my finnes ^ but blot my finnes out j that as by turning away thy face, thou may eft not fee my finnes : foby blotting them out,Imay have no finnes to be feene. But if God turne away his face from my fins ^ how (hall he feee, to blot them out? Not thaiox^faciemcogmtionisifaciem but indigmttmk ^not his race with which,he fees all things : but his face, with which, he frownes upon evil things. But are not my fins themfelves t>lots?and how can blots be blotted outhhey are blots indeed upon my foule ; but they are faire Characters in Gods Booke ; and there is a rela- tion ,betweene Gods Booke and my foule • that if they be blotted out in his Booke. they (hall never be legible in my foule. But, O gracious God 5 I dare not truft to this neither : for though by blotting them out, they may be made not legible 5 yet the very blotting them out, will be a marke of remembrance, that they were once there 5 and is it not a fearefull thing,to thinke,tfeou fhouldft but once remem- ber them? Oh therefore, not onely blot my finnes out: but Create in me a ckane heart 5 that as by blotting them out, they may be made not legible ; fo by creating in mee a cleane heart, there may be no marke of remembrance, that ever they were written. Indeed, this blotting out o( finnes 5 is but an Ablative cafe in the worke of (an&ification s the Dative is of much moreufe: for this Dative is the giving mee a upon the fi.Tfalme. 41 anewhearrj and feeing the heart isthebegin- ning of life 5 by having a new heart, 1 fliall be- gin a new lite : and the finnes of my old heart, (hall be no more remembred. O great Godjnto how many feverall formes of afliftahce, doe wee miferable tinners, diver- fifie thy glorious Majefty/ We made thee firft, our Landerer to wafhus$ then our Phyfitian 3 to purge us: and now our Creatour, to new m ike us^and indeed there was no ftaying,till we came hither: Our Dove can find no reft, for the foleof her foote, tilt fhe returne into this Arke againe 5 for if my fin were only a foulenefle • it might be help'd with warning- or if only aftei- nintg^ it might bee help'd with purging ^ but feeing it is a totall and abfolute corruption^now nothing can helpe it but a new Creation. But how mould David come to be fo foule ? was it 3 by converting with BaMeba > but what foulenefle could hee take from her , who came but then, newly out of her Bathe > O my foule, it is not a Bath of Milke and Rofes, that can make a cleanenefle in Gods fight 5 God hath ftrange eyes $ he can fee foulenefle in Bathfheba, though comming out of a neate Bath 5 and can fee cleanenefle in leremy^ though comming out or a dirty dungeon ; he can fee foulenefle upon Dives, for all his delicioufhefle and dainties; andean fee cleanenefle upon z^z^m, for all his lying amongft the Dogges.' 1 his David knew well, and therefore all his fuit is ftill for cleane- nefle ^ Wafh me , and cleanfe me from my fitmes $ F Purge 4J.2, Meditations andT>ifqmfitions PHrgemewthHjfope, andljhaUbeckane^ Create in me a ckane heart fi God^kM for cleaneneffe ftill; for hee knew^if hec could get cleaneneffe 9 hee (hould have a Beauty which the Starres want : for the Starres are not cleane in Gods fight $ he knew 5 that by haviag a cleane heart, he (hould not onely be fit for God to fee $ but fit to fee God 5 as Chrift faid : Bkjfedare the ckane of hearty for thtyJhallfeeGodi and then, if to be feene of God, be the greateft glory 5 and to fee God the greateft happineffe- O how glorious and happy, muft a cleane heart needs be 3 that is made cape- able to enjoy them both! O therefore, Create in me a cleane heart \0>Gpd^ and renew a right fpirit within me : !6r thou haft not fo finifhed thy worke of creation ^ but that thou reteineft thy power of creating (till s and wherein canftthou better imploy that power, than in creating of cleane hearts?It was a worke of infinite glory, to be the Creatour of Heaven and Earth $ vet to bee the Creatour of cleane hearts > is of all thy workes of glory, the moft glorious worke. And indeed, were it not bet- ter for me 3 and more eafe for God 5 to create in me a cleane heart, once for all 5 than to be fo troubkd^with continuall purgingsand warn- ings, as now he is ? as now I am } for alas , O I Lord! thou maift (boner purge my heart out of ! my body $ than purge finne out of my heart - \ but that it will alwaies, be returning to its vo- I mi^and I'fhall breake thy reft continua!ly,with importuning thee to wafh me. - But Upon the fuTJa/me. 43 But why doe I pray to God , for a cleane hearty and not as well for cleane eyes, and cleane hands 5 feeing thefe alfo,have there (hare in foulenefle, as well as that? But is it not,thar thefeare but the Emiflarles of the hearty and do all they do,by the hearts diredion^that if the heart bee cleane, thefe alfo will bee cleane of courfe • mine eyes will be cleane 5 and never looke more , after any more Bathjhebaet $ my hands will be cleane 5 and never bee more im- brued in the blood of any Vrias, But 3 did not God, create in me a cleane heart once already . But can it properly be laid, that God did ever create in me, a cleane heart before } He made me one indeed, but he crea- ted me none- heeonely created Heaven and Earth : as it is faid 5 In the Btginmng^God created Heaven and Earth 5 and of that Earth, he made itie a body $ and in that body, a heart 5 fo I had a made heart,before ^ but no created heart till now ^ for made, is of matter praeexiftent \ but created, is of nothing : although therefore my made heart , being made of duft , hath al- waiesbeene apt to gather duft ^ yet my crea- ted heart, as made of nothing 5 will have no- thing in it, from whence to gather foulenefle. But O my foule, truft not to this fcj for , though there fliould bee no foulenefle in the heart it lelfe 5 yettheftinch of theprifbn,in which it F 2 lies ^ 44 DAedttattms and Dt/quijitions lies ^ will be alwaiei* caufe enough to breed in- fection : unSeffe thou canft get (bme fuch fove- raine perfume ^ that may keepeoutiil aires 5 and keepe the place fweec : Oh therefbre s noc onelv Create in me a cleane hearty but Renew a right Spirit within me - y for this right fpirit , makes a better perfume, than that of Tobies fifh ^ to keepe ail uncleane fpirits 5 fromcomming neere the heart. As therefore M^/e/ deicrib^d 3 the Genelis of man 5 by &ying 5 that God firft made him a body - and then breathed a fbule into him • (b David defcribeshere, the Palingenefis of man : by laying. Create in me a ckane heart and renue a right fpirit within me-jhsx tfNicodemm had well understood this P(almeof David -^he nee- ded not 10 have made luch a wonder at Chrifts fpeech,when he £a\d- Except a manbeborneagaine^ he cannot enter \imo the Kingdome of Heaven : for what isit,ro be regenerat and borne againe;but to have a cleane heart created $ and a right fpirit renued in us > If only a cleane heart be created^ and not withall aright fpirit renewed within me^this will be but Vehicufamftne Amiga 5 and I (hall prefently fall into the mire of fin agai^and grow as foule, as ever I was before : but if thou vouchfafe to adde a right fpirit to my cleane hetrt 5 this will keepe mee right in the paths of nghteoufnenV^andthen,as I now praife thee for making me cleane^fo I (hall praife thee as much, or rather much more, for keeping me cleane. Thou, O God, rhat art the Maker $ art alio the rentier of all things $ yet I as ke thee for re- nuing upon tbe%u vjaime. nuing of nothing in me, bat onely a right fpirit: my yeeres are waxed old 3 and vamfoed away as a fmokg^ yet 1 require thee not torenuethern : myfirength u dyed up lih$ a posfheard $ and my moy- jiure is turned into the drouth of Summer 3 yet I re- quire thee noc to renue them : All my worldly friends, are either taken from mee, or gone from me 5 yet I require thee not to renue them: all that I require thee to renue to mee 5 is, only aright Spirit: for, fo long as this right fpirit re- mained with mee, and was my guide ^ I walked before thee in alluprightneffe 5 1 durft then fay$ Search mee, OGod^ and try mee ^ Examint my heart and my reynes-^ but as foone as this fpirit grew to decay, and waxed faint within mee^ Iprefent ly begun to falter in my fteps^ my iniquities muluplyed fo faft, that they quickly grew to.be more than thehaires of my head 5 everything was a temptation unto me -and every tempta- tion prevailed ae^infr mee 5 but now, O God, Renue a right fpirit within mee 5 and this right fpi- rit will fee all right that is amifle in mee, becaufe it is a right fpirit $ will renue 8c quicken all that is dead and dull within mejbecaufe it is all fpirit. But what more good will a right fpirit doe, when if is renued^ than it did before, when it was firft given ? If it profpered not at the firft planting 3 what aflurance of profpering at the fecond > but is it not, that a right fpirit, in a created heart, m \y ftand rlrme ^ though in am 1 V hearr, it gave ground and failed? and fpecklly when it is a right fpirit renued 3 feeing F 3 reno- 45 •* * Verfe 1 1. Meaitdtiont ancUJijqmluiom renovation is aSwaies with addition of ftrengtfy and no part of a houfe, is commonly foftrong, as that part is> which is newly repaired. Secnnda cogitatioms^xefapkntiores^ mdfaundi conatus are fortiom. Though once going about Hhrichojd id the walls no hurt 5 yet the going about them, again and againe 3 made thenl fail to the ground: though one Cocke crowing, wrought nothing upon Peter$ yet the fecond times crowing,made him weepe bitterly $ Oh then, Retttte in me right fpirit, o God 5 and the walls of my finfull Hhrichoi will fell totheground^ the ftupour of my dull braines, will refolve into teares. When fin^feeks to enter, and to get entertain- ment with us$it makes us believe, we fhal be like Gods^but when it is once entred, & hath gotten pofTeflion - y it leaves us to finde, wee are not 10 much as fit for Gods company. And it (eemcs 3 as though we were put to our choyce here ^ whe- ther wee will have (innes company, or Gods? for both wee cannot have : if entertaine finne $ then we muft take our leave of God : if enjoy Godsprefence^ then we muft give no entertain- ment to (inne : a hard choice to flefh and b!ood 5 betarighefpiritrefolves itprefently : Cafl mee not efffrom thy prefevce, Gad . let mee enjoy that 5 and as for rlnne, I utterly renounce if, though it mould prefent it (elk to me, in grea- ter pompe, than Salomon clothed, in all his roy- alty. 1 had rather live one day in thy courts, to enjoy thy prefence . than to five accounted the fo me of Vharaohs daughter : md Methfelahs age 3 upontbeji.Tfalme. 47 age, in all the pleafures of the world. Doe wee fee, how she prefence of the Sunnej cheeres up the aire ^ makes glad the earth 3 and enlightens the whole woild : and can we not fee, the won- derfull effects of comfort, which are wrought in the foulejby the prefence of Godwin companion of whom, the Sun is not fo much as a moate in theSunne? If ic be thy pleafiire, O God • to withdraw thy prefence from mee, to make mee (enfible of my weaknefle • yet caft mee not off from thy prefence, in difpleafure, to make mee defpaire of thy Love. If thou wilt needs put a veileupon thy face, to keepe mine eyes from feeing thee 5 yet let it be, but as the veile upon Mojes face - to keepe mine eyes from dazeling, It is potion bitter enough,to be deprived of thy prefence, though done in never fbfaire a man- ner 5 but to be caft out of thy prefence, as done in anger ; what is this, but to give mee gall and wormewood to drinke ? If I needes muft die - let it be upon the top of Nebo; where I may fee the land of Canaan before mee 3 for there, thy prefence is to comfort me 5 but let it not be in the valley • where there is no reprefenta- tion of thy glorious prefence, to give me com- fort. My finne, O God, I know is fuch 9 that may juftly make mee to fiie from thy prefence - as it once made Adam, when hee hid himfelfe from thee $ yet in this cafe, I may hope thou wilt looke after mee ; as thou didft then vouch- fafe to looke after him : but if thou caft me out of thy prefence j and that it be done, by thine owne Meditations andDijqui/itions ownehand} Alas, QLord ! what hope is there lefc mee, of ever comming into thy prefence againe > As long as I am in thy prefence, there is hope 5 Imayintreat$ and thou art apt to be intreated $ I may fall dowhe and humble my felfe^ and thou giveft grace to the humbles but ifitfhould once come to this, that Iwerecaft out of thy prefence 5 alas, O God ! thou wouldft then be quite of fight 5 eleane out of hearing- that no intreaty could be heard 5 no humbling, be feene; either to give mee the comfort of hope 5 or to put me in hope of any comfort. If thou, O God j fhouldft caft me offfrom thy pre- fence^ whom could I hope, to have prefent with mee ) The Angells would be my guardi- ans no longer ; for they would foone take no- tice of thy difpleafure; and would never regard, whom thou rejefteft. The Saints would be my Aflbciates no longer : for if they found me not in thy prefence $ they would prefently know, I were none of their fociety - and rheir com- munion extends no further. And what compa- ny then could I hope to have > Cam, perhaps, and Cham $ the damned crew ; 'miferable com- forters ^ or rather no comforters, but augmen- ted of my mifery. But yet, O God; if my fins unexpreffable,have made thee unexorable- and that .thou wilt needs caft me off, from thy prefence 5 atleaft, Tak§ not thy holy Sprit from me: For, what were this, but to put me out of thy fervice^ and then to take away, thy Livery too? Yet as long as I have thy Livery on 5 it keepes upon the 51. *P/a/me. keepes me in credit - ir gives me countenance 5 it leaves me hope, I may be entertained againe 5 as long as thy holy Spirit ftaies with me 5 1 have one to comfort mee 5 one to put me in hope I may be received into favour againe 5 in no worfe cafe, than Pharaohs Butler was , who in difgrace for a time , was afterward reftored to his former place • bur if thou take thy Livery from me ^ if thou take thy holy Spirit from me^ Alas^O Lord ! I am then utterly undone 5 none left to comfort me 3 none, to (peake for mee : in as ill a cafe as Pharaoh/ Baker 5 nothing left me to hope in, but a dreame j and that dreame, nothing but of white Baskets 5 out of which, the Birdes (hall eate 5 but nothing that is good, formeetotafte. If thy holy Spirit , fhouldof himielfe depart from me - it would be a parting, exceeding grievous unto me • but for thee , O God, to take him from me - where the mariner of lofing, is as much as the lolfe 5 what grief e can be fpoken of, fo unlpeakable £ But having (aid , Cafi mee not off from thy pre* fence • it may feeme fuperfluous to fay^T^ not thy holy Spirit from me$ feeing, this of neceffity followes upon that ^ for how can Gods holy Spirit be, but where hee is himfelfe ? and how can it tarry with mee , if I tarry not with him ? They both indeed,grow upon one tree 3 yet are feverall fruites $ Gods prefence brings with it, apaffive influence $ his holy Spirit an active 3 , although therefore, O God * Thou barre mee of thy pretence, and leave me inglorious 3 yet take G not 50 Meditations and T)ijcjuilitions not away thy holy Spirit from me, to leave me prophane. Thy holy Spirit- is the fandtifier^ and wilt thou leave me to impiety and pro- phanenefie . J f thou take thy holy Spirit from me 5 what fpirit will be left mee, but a fpirit of errour ? a fpirit of uncleanneffe . was it not hee, that gave it mee at firft £ and is he one, that will give a thing, and then take it awayagaine^ Yet my finnes make mee, that I cannot but feare 5 for why mould hee not caft me out of his fight, who hath wrought fo much wickednefle in his fight . What good,to have a right ipiricrenued^ and thy holy Spirit to be taken away? as if ihou fhould'ft fupply mee with props, and take away foundations > The feare of this, left thou fhould'ft caft mee out of thy prefence, and take thy holy Spirit from mee 3 hath (b deeply wrought upon me, and brought me (b low $ that I find no Phyficke now fo ne- ceflary for me,as a Reftorative : Oh therefore, Reftore t& mee the )oy of thy [alvation^ for this) Reiterative exceeds not onely all the fimples of Nature $ but all the compounds of art ^ for what Alchermes^ whatGellies^ what Aurumpotahik can be comparable, to this h eftorative 5 The )oy of thy falvation? But had not this, beene a fitter fute foxNabttckodonofor ; from whom 3 God tooke away at once, his Senfe, Reafon, and his King- dome $ than for David, from whom God never tooke any thing that wee know of, but onely his childe begotten in adultery ? yet David will hardly be drswne to thinke fo $ for heare the moanehe makes : Alas, O Lord ! I live now, as it were, caft out of thy prefence ^ which is more to me, than for Nabuchodonofor^ to be caft out of his Kingdorne . I feede now upon the bread of fbrrow • which is more to mee, than ioiNabHchodonofot, to feede upon thegrafleof the earth ; I fit now, as a Sparrow upon the G 3 houle Verfe l2 . ?+ Meditations and c Difquifetionf houfetop^ ddolateanddsfconfolate*, which is moretomee 5 than for Nabmhedonofor^ to have no companions but the beads of the field : and yet, O Lord, onely Reflate to meetk)o) \of 'thjfal- vation^ and iefhall be more to mee, than for "Nabuchedonofortobe reftoredto his Sente$ his Reafon 5 his Kingdome againe. This joy is to mee, as Tfaa^ was to Abraham • the whole com* fort of my life ^ and thou reftored'ft him to his Father in great companion 5 and wilt thou have no companion on me ^ and not reftore my /fa- a^ to me againe ? O mercifull God 5 take away my goods $ take away my health 5 take away my life • but take not away this joy from mee, unlefle thou meane to reftore it againe • for without this joy, my goods will doe mee no good j I (hall be ficke of my health 5 I mail be weary of my life 5 all joy without this joy, is but (hadow of joy 5 no folidnefle ; no fubftance in it 5 other joyes I can want.and yet want no joy 5 but how can I want the joy of thy fal vati- on 5 but I muft needes rail into the hell of my owne perdition? Indeed, all thete graces, and fpecially thefe foure 6 A right Spirit, and Gods pretence 5 his holy Spirit, and the joy of his falvation 5 are all, I may fay 6 of a covey $ like Partridges that alwaies keepe together : or if at any time, par- ted by violence; they never leave calling after one another, till they meet againe : and thus 3 a right Spirit calls after Gods pretence • his pre- fence.after his holy Spirit 5 his holy Spirit,after I the upon the ji.Tfalme. the joy of his faivacion ^ and the joy of his fal- vation, calls after them all. O then, Reftore to mthejeyofthy falvaiion: chat this covey of thy ©races may be keps> together 5 and that the mournefull voyce of calling after one another, -may no more be heard 9 to difqaief my foule. But how can God reftore chat 3 which hee tooke not away ? For, can I charge God, with the taking away the joy of his falvation from mee ? O gracious God 5 1 charge not thee with taking it 3 but my felfe, with iofing it 3 and fuch is the miferable condition, of us poore wretches • that if thou mould eft reftore no more to us D than what thou takeft from us ^ wee mould quickly be at a fault in our Eftates 5 and our ruine would be as (udden 3 as inevitable. But why am I fo eareneft for reftoriug? for what good will reftoring doe mee, if I cannot keepe it 5 when I have ic? and how (hall I more keepe it, being reftored 5 than I kept it before, being enjoyed ? and if I fb enjoy it,as ftill feare tolofeit} what joy can there be in fuch enjoy- ing? O therefore., Not reftore it onely 5 hue eftablffi me with thy free Spirit : that as by thy re- ftoring, I may enjoy it entirely ; Co by thy efta- bliming, I may enjoy it fecurely. Indeed, ^Tf thou (houldftonly reftore it; and then leave it for me to keefte ^ I mould prefentiy runne a ha- zard of Iofing it againe: but when thou reftoreft it j and then confirmeft it 5 and that with the feale of thy free Spirit^this gives me an indefea- (ible eftate 5 and abfolutely frees me from feare of 55 2°. r Meditationr and T>ifqui(itions of bring it any more for ever. Alas my foule ! what qualities have tbefe beene ? what floatings betweene feare and hope? all the comfott is; chat as Hope fers out firft, and gets the dart of Feare 5 fo it keepes the field laft $ and gets the goale from Feare ^ For, Hope fetting out by Gods renewing a right Spirit 3 and then diftur- bed by feare, left hee fhould take away his holy Spirit 5 gets the vi#ory at laft, by being eftabli- (hed with Gods free Spirit: for this eftablilhing fixeth oar floating 5 and frees us from having thefe qualmes of feare and hope any more : Not^ that we can ever be free where they are ^ but that they (hall not be, where we are $ not feare 5 becaufe in a Haven 3 not hope 5 becaufe in pofleffion. But what myfterie is ir, that David intends here, by his tripiicity of Spirits ? A right Spirit* a holy Spirit ^ a free and principall Spirit ? Are they not all one holy Ghoft^ but divers opera- tions ? called therefore, the right Spirit 3 be- caufe it direfteth us : the holy Spirit-, becaufe it fan&ifieth us 3 the free and principall Spirit $ becaufe it goveroes us ? And thus underftood 3 weemayfee, from whence the Colled in our Liturgie was gathered ; which faith : Dhe& 9 San&ifiei and govern us in the waits of tfy Lowes 5 and in the wrkgs of thy Commandments. Or is it, that hee makes three lutes for three fpirits 5 as intending to every perfbn, in the Deity, one ? intimating the fecond perfon, by the right fpi- ritj as being the way and the truth* the third perfon; upon the fi.T/alme. 57 perfon^hy the holy Spirir-as being the Author offan&ifkation^thefirft perfbn; by the free and principal! Spirit } it being Hee, that muft (ay, Fiat, to all that is done ? And thus under- ftood, we may fee from whence is framed, that Verficle in our Leeanie, which faith : V Holy, Blejjed* ard glorious Trinity^ three Vermont and one God $ have mere} upon us mtftrable fimers. And now is D:*vidMo*tepomw i gotten up, 1 may fay, to the toppe of Mount Genzim ^ after many wearifbme and painefuH fteps. Hee was indeed fb opprefTed with the burden 5 and Co fettered with the chaine of his finnes $ that he feemed as a man diffract* d 5 not knowing in the world what cow fe to take : yet not willing to be wanting to himfelff ^ he tries all the waiesj and ufeth all the meanes hee can poffibly devlfe or tkinke of. Firft,he prayes God 5 to wafh him from his finnes . and left warning fhould not be fufficient ; hee praies next, to be purged from his finnes 5 but not trufting to thefe outward meanes ; he thinkes upon a new courfe $ and praies, to have his finnes blotted out • as much as to have Gods Debt-booke crofs'd 5 yet not farisfied with this neither 5 he then flies to in- ward meanes 5 and praies , not onelyto have a cleane heart created 5 but a right Spirit renued inhia?;that fb he may be Purvscorpore&ftmtHi and now one would thinke, he were certainely paft ail danger : yet even here he falls into the mo'\ difimll frights, that ever feizedupon a perpk xed foule 5 for he feares, leaft God fhould H caft 58 Perf.iq* Meditations andDifqaifition s cart: him off from his Prefence 5 and left hee fhould rake his holy Spirit from him : moft difmall frights indeed ; yet recovering his rpi- rirs, he bethinkes himielfe at Jaft, of a way:, that either will ferae to make him a free-man 5 or hemuilneverlooketobe: and that is 3 robee eRabliflied with Gods free Spirit; and this in- deed (kikes the ftroke $ and therefore this hee makes his Murut Aheeew$ for being nowefta- blifhed with Gods free Spirit • he findes him- ielfe fo free 5 that he thinkes himfcife, able to fee up a Free-fchooJe \ and is confident to fay \ 'then will I teach thy waies to the melted • and fatten fhall be converted unto thee : Then if thou fay un - me ^ Et tn converts, convert ej r ratres 5. I fhall doe it, both boldly and erTefrually. Boldly 5 for I pall teach th) waies to tie wicked ^ who are but unruly fchollers : and effectually • for ftnners Jloallbe converted mto thee ^ which is the end of all fchooling. Andj then if the Angels give a Piatt- dire to their conversion 5 I doubt not, O God 3 but thou alio wilt gracioufly accept the hum- ble fervice, of the convertour^ and even thy felfe fhalr receive a benefit in thy glory 5 by the benefit: which I receive by thy pardon 5 fbr,as there have beene many ilandalled by my ilnne} fo there (hall be many reclaimed by my repen- ronce - and they , who loved thee not for thy 1 uftlce,(h ill feare thee for thy mercy -and. ther ? who feared thee not for thy mercy 5 ®i *!1 love cbee for thy juftice ^ and thy N^me (hall bee great; amongft all Nations* O happy conver- fion^ upon the jiJPfaime. 59 fion ^ that is not barren , and ends in it feJte • | which was a cur fe in ljraet$ but as a fruitful! j mother, continues a rsce of converfions ^ and | (hall therefore make the Convertour ihinej in Heaven , as a Star re of the greater Mag- nitude. But am I a fie man, to teach thy waies ro the wicked j who have walked, all ray life long, in ' the waies of wkkedneffe ? A m I likely to be a meanes for converting of finners^ who have hitherto beeneoccafion of perverting the god- ly ? Thou, OGodj thattookeft Amos from a- mong the Heard men ofTek^o to make him a Prophet • thou alfbeanft take me from among the wicked of the world* to make me, a conver- ter of (inner s. I take not upon me, to teach the godly, who may better teach me ^ I teach onely the wicked ^ None but miners, are for my Schoole . I am not a Shepheard to tend the foldj but to fetch in,ftrayers : The title of my pro- feflion is Dux coaverforum 5 A guide of converts ; all my Doctrine, is onely Repentance $ and if any fuchbc, that need no repenting ^ they need not my teathing^nor belong to my Schoole.But if any man^thinke repentance^ a leflbn foeafie, that he can take it our, and learne it, without a teache^lethim but heare-the leflbn read,which 1 have learned,and he mull 5 if he will be a con- vert. Let him fee my eyes fwolne, with the floods of my tearesj and fo muft his be: Let him ferae lie groveling under fsckcloth and afhes 5 and fo muft hee doe : Let him fee my knees H 2 brawned. 4 6o Medttamns and T)ij But if Repentance be fo hard a leflbn to learne^ how can David be fb confident of his teachings to fay, that froneTs fhall be converted by it } Indeed, when Kings become Schoole- mafters,no marvell^iffinners become converts r For, whoknowesnotthc force of Regis ad ex- mpfam . But,Oh the the unquiet ftate of a guilty con- fcience! David win much troubled at fir ft .about procuring his cle^nenefle : and now hee feemes as much troubled about exorefling his fbule- nefle; Is it, the Mains genim of finne, that is never upon the 51. *P/aim£. never without feare $ and therefore creeps into all corners ? Of is it, che Bonmgemus of Repen- tance^ that is never without care^ and therefore fear che th all corners ? Davrdhad asked God for- givenerTe 5 for his iniqukie * his fin ^ his offences 5 his tranfgreffions $ corners enow to meete with any fin, of what kinde (©ever ; but Is it enough toconfefle our tins 5 and to asfceforgivenefle, in general! terraes 5 and never to make mention of any finne in particular > Indeede, where fins be infinite $ it were an infinite labour, to men- tion them all 5 and wkh all our labour, could never be done : but yet, where there are emi- nent finnes ; fiones like $#*?> higher than their fellowes, by head and moulders 5 not to men- tion fuch finnes, were a kinde of concealing them 5 as if wee meant to hi^e them, in the throng^ that they might pafle unperceived - 3 and there nr.ift be no concealing, if welooke for cancelling. Behold then, O God 5 an erni- nent finne 5 a finne indeede* like Sanl-^ lb high above his fellowes • thst I dare not fay what it is, without laying, Deliver meefir$ • Delhw vw, from blood gHiltineffe^ OGod\ tha$ God of my [d- H.tion: and blame mee nor, for doubling the Name of God here, feeing it is a deliverance, that requires a double proportion of Gocfs a£ filtence: For, though ev ryfin, enra be kid a fin of blood 5 as whereof, the w^es h death •'. yet this a&uall fliedding cf bloody is a fin of the moft fear Jet-die* and (lands in neede of the greattft meafure, of God j free Spirit co free St, H 3 But 6l Verft iq % Meditations and Difquifitiom Buc what neede D^ie/ pray God, to deliver him from hiood-guiluneffe ? For what blood had hee fhed } much, no doubt, in warre 5 but 3 that was lawfuil ; and left no guiltineffe ; and therefore needed no deliverance. Buc what blood did hee fbed unlawfully ? No more did Ahab: No more did lezabely yet as guilty ot blood, as if they had (hed ir. When Magi- ftrates command a thing to be done 5 they doe it : When a malicious per(bn>imprecjtes a mi£ cliiefe to be wrought 5 hee workes it : When a man plots a villany to be a&ed ; heads it 5 and in all thefe waies,though Z)^/Vaftually (hed no blood $ yet he was as guilty of bloody as if he had (hed ir. Peralium here, i$ as much as Per fe ; and therefore David knew hee had caule enough to fay ^ Deliver me from blood guthinejje^ O Cod. But is there any hope, that this fin of blood, may ever be remitted ? feeing God hath fpoken i t peremptorily ; he that fieddeth mans blood ; by man, [hall his blood be (hed^ and can I looke,that God willbreake his Word, to doe me a pleafure? But is knot that Gods threatning, is ever with condition? For, was it not fo in Ninive? For- ty dakfi and Ninfve feall be deflroyed: Yet forty daies came . and Ninwe was not deftroyed. Was it not fo to Hez?kiih£ Set ihinehoufe in or- der, for ihoufhali dieofthkpcknejfe: yet Htzehjah died not of thitiickenelTe^ buc lived fikeene veercs after. I knowindeede, that the condi- tion of Gods Will there, though noe exprefifed, was yet intended : V'nUJft they repented ; but what may { upon the ^i.'Tfalme. *\ may be the condition of his will here ? No doubt, Repentance too • but with ths Codicil) annexed : His blood flail be fied> ualefje bee can fifide fome other ^ that mil fied his blood for him. And alas ! if this be the condition, What am 1 the neere ? For.where can I finde out any, that will fhed his blood for me ? and if I could finde I one willing^ where can I find one able? An - eye for an eye 5 a tooth for a tooth 5 and yet a man may live ; but blood for blood, and who can live 9 unlefle he be a God > An A ngell cannot doe it • for hee hath no blood to (bed. A man cannot doe it 5 for he cannot lay downe his life, and take icupagafoexThouonely canft doe it. who art both God and man $ Thou God of my falvation; for thou art the Lamb that was flaine$ and is alive $ and I know, that my Redeemer livetb.A.nd wilt thou fhed thy blood for riband not deliver me from blood ? Wilt thou pay a Ranfome for me- and let me be a Captive ftiJl? Wilt thou pay fo deareiy for a thing, and not take it, when thou haft done ? ob t Deliver met from bleod-guiltinejfe, OGod^ and m) tongue fbaS fing aloud of thy righteoufnejfe. But why mould David pray to be delivered from bloods ^ as the words indeede are? For feeing he fhed but the blood ofFrfah only \ the fingubr number might weli enough have fer- ve.d> Is ir/hat the plotting of Vrkhs death drew wuh it the deaths of many others? and fojaft caule of praying to be delivered from bloods ? Orisir, that the feverali retpe&s of idarion in Vriah Meditations andT>ijqui/itions Vriah y made his blood, as fo many feverall bloods, in Gods account? One blood, as of the husband of Bathfieba 5 Another, as ofDav'idt owne fubjed : another, as of an Innocent per- fon : anether,asofafaithfullfervarit: another, as of a filly Lambe, that carried letters of his owne death ^ and which is moft of all, another, as of one that was venturing his life tor David, But ifthefe feverall refpe&s, makeio manyfe* verall bloods $ and every blood muft have a de- liverance 5 where (hall wee finde a deliverer of fo many refpe&s, to make fo many bloods, to ferve for deliverance ? Indeed, wee may looke all the world over 5 and find none fuch to be found} but onely thou, O God, whoarttne God of my falvation : For, in thee alone, may all the like refpefts be found : To anfwer ihe blood, of the Husband of Bathfieba • here is the blood ofthe Husband of the Church: To anfwer the blood, of King Davidt jfubjecl; 5 here is the blood, of the King of Heavens fubjecl: : To anfwer the blood of an Innocent perfbn 5 here rs the blood of him, who onely could fay • Which of you could reprove tneeforfinne .< 1 1 1 . »■ mi t i 1 1 1 1 1 > ■ f m-. mrmtmit>mii upon the ft. Tfalme. then venturing his life for David ; here is the blood of him , that was then fhedding his blood for them, that fhed his blood. But fee- ing, by this account - 3 wee flnde fixe feverall bloods a in Vmht> fhed by David $ where flnde wee fixe federal! bloods in Chrift, fhed by him ? Indeed, juft Rxe 3 and no more, nor lefle : One blood, which he fweat in the Gar- den 5 another, which he fhed with the ftripes of the whips $ another,drawne from him with the prickes of the thornes 3 another, which hee fhed on the Crofle, with the nailes in his feetej another, with the nailes in his hands 5 and the flxth, which hee fhed out of his fide, with the point of the Speare. And now, that wee have bloods enough, to ferve for deliverance 5 how fhall wee be able to apply them? Is it not, that they are all recolle&ed 5 and put into that cup, of which j heefaidj Drhk§ j/ee aU of this .ifquifiuom were, to be tryed here, betweene Blood and Repentance ^ which of them fhali cry loudeft, and be (bone ft heard of God ^ Blood cries for vengeance ^ and God is the God of vengeance. Repentance cries for mercy $ and God is the God of mercy $ and fo they feeme both, upon equalltermesyet : but if wee marke the order of Gods Titles ^ wee (hall finde his Mercy to take place of his Juftice : Mifericordiafuperex- altat)ndkmm^ and therefore Repentance which cries for Mercy ^ (hall be heard before Blood, which cries for Juftice. But if Repentance cannot get it with ctying; (hee will at leaft with ringing 3 for (hee never lung till now • and now (hee rings 5 My tongue fhall fing aloud ofthj Rigkeoufeeffet, where, Blood onely cries, but cannot ting : and feeing finging makes better muficke in Godseares than crying 3 Re- pentance (hall be heard 9 when blood (hall be put to (ilence. But how loud will the ringing be, when not onely Repentance rings 3 but Joy alfo, which is a loud finger, (hall joyne inconfort, and fing with her? and if ever Joy fung, it will (ing now : For what geater joy 5 than for a bond-man to be fet at liberty > For a man condemned for blood 3 to be delivered from blood ? and if no joy can be greater than this 3 then certainly no finging can be louder than that. But what this fang is that Repen- tance and Ioy joyne in confbrtto ring 5 feeing the fireet finger of Ijrael, hath not vouchfafed to deliver himlelfe : It is not for any man now living, > ^- upon the ^i.T Jaime. 67 living, to deliver it : onely wee may conceive, that Repentances part, is DeprofnndU $ and that Ioyespart, islttexceljts^ Repentance fings the Hofanm ^ and loy, the Aflefa)ak But may we not wonder ox David ^ howhee dares fpeake thus to God : Deliver mee from bloody and my tongue JhaU fing of thy Righteouf- nejfe? as though he thought, he might com- mit a wilfull murther ^ and then have his par- don of God 5 for a fong? and what mould his fongbe of? or Gods Righteoufnefle. But what Righteoufnefle is in this 5 to fuffer a righteous perfbn to be murtheredj and then to (lit the murthererfree ? As much righteoufnefle as this, we may finde in a lew 5 who cryed, Crwifie Chrifti and DeliverBarabas. But, O my fbule, forbeare fuch thoughts ^ or rather, tremble at fuch blafphemies : Remember firft, that this fong is not for getting of pardon} but for giving of thankes} and what thankes fo acceptable, as that which ischeerefully fpoken 5 and what fpoken fo cheerefuliy, as that which is fung? And then confider, what Gods Righeoufnefle is : Hee faith himfelfe ^ His waies are not^as our vpahs^ and may not wee as well fay ♦ his Righ- teoufnefle is not as our righteoufnefle > Our righteoufnefle is blood for blood 3 but Gods Righteoufneflej may be a fong for a murther. But then confider withall, what this fong is 5 and how hard a thing it is,to fing of Gods Righ- teoufnefle ^ the Angels have enough to doe, to fing it j it is their AUelu\ab: and feeing the . I 2 finging Meditation? and Difquifitions Verfeif, * Sarcckoncd by many of chc Anciencs. fingingchis Mklujak, is the chiefeft ferviceof an Angell 3 what deferves he lefTe than an An- gels place, that can ling of Gods Righteouf- neflfe ? And that we may fee, how tranfcen- dent a matter k is, to doe it 5 Behold Dwtd here 9 a man farre abler than any of us $ yet finds himfelfe not able, fomuch as to open his lips towards it $ but is faine to call to God for help : Lerd 5 open thou my lip 5 andmj mouth [hull (htw forth thjpraife: open them indeed, to bid Iotb number the people • and to entice Bathjhebato folly, I can 5 but to open them to fing of thy Righteoufhefie 5 and to mew forth thypraife; 1 am utterly unable, unlefle thouuouchfafeto open them for me : Oh then, open thou my lips, O God 5 for elfe I (hall be forced, to breake off abruptly 5 and after fb many great favours re- ceived, be faine to goe my waies without fb much as faying, 1 thanke you. But it {hall never be laid of David, that hee is fb unmannerly 5 fb ungratefull : If thou but pleafe, to open my lips ^ for then, as I have fung this Penitentiall Pfalme for my (elfe 3 fb I will fing an Enco- miafticall Hymneforthee^ and this * fiftieth Pfalme, as well as the fiftieth yeere, (hall have its Inbile. If thou open not my lips, neither Repentance will cry, nor Idy will fing ; but both will be as dumbe, as the Divell in the G (pel 5 but if thou open my lips 3 ray month will rurne Organift 5 and I (hall ftrive with the Angels, in finging their Aflelttjak If lonely open my lips 5 they will quick Jy (but againe- and upon the ^i.Tfalme. and there will not be a praife, that is worthy of tjiee^ but if thou open them 5 Thou ope- ned and no man fhutteth , and then I (hall fhew forth thy praife to all generations. Thy praife $ but for what? for thy warning and purging me ; for thy creating in mee a cleane heart 5 and renewing a right Spirit within mee 5 for thy reftoring to me, the joy of thy Salva- tion ^ and for eftablifhing mee with thy free Spirit : that wee may know, it is no ordinary opening of lips that will ferve^ feing it is not, a fingle praife; but a whole troupe of praifes, that muft come forth at once 5 1 muft praile thee for thy humility j that difdaineft not to make mee cleane * I muft praife thee for thy bounty 5 that dcnieft not to make mee new 5 I mu(i praife thee for thy patience, that attendeftmy repentance; I muft praife thee for thy graci- oufneffe, that accepteft my repentance 5 and be- fore all thefe, I muft praife thee for thy mercy, that art willing 5 I muft praife thee for thy Power, that art able 5 Imft praife thee for thy Iuftice, that knoweftwhy; I muft praife thee for thy wifedome, that knoweft how $ to for- give mee my finnes-and to deliver mee from bloody but above all thefe, I muft praife thee for thy glory 5 that having made thefandsof the fa 5 the ftarres of Heaven fo innumerable 5 yet all of them put together, are not counters enow to fumme up th y praifes. And now I was thinking;, what were fit, to. offer to God, forall hh loving h&dwffkt hthith I 3 jhemd - - 1 1 ■ ■i n 1 m in ■ ■ ' Vttfe ]& 7° Meditations andT)iJquifitions and I thought upon faerificets, for they have fbmetimes beene pleafing to him 3 and he hath oftentimes fmelt, a fweete odour from them j but I confidered, that facrifices were but (hadowes of things to come 5 and are not now, in that grace they have beene • for old things an pafl - and new are now come^ the (hadowes are gone 5 the fiabftances are come in place 5 the Bullockes that are to be facrificed now, are our hearts 5 it wereeafierforme, to give him Bullockes for fkrifice, than to give him my heart : but why (hould I offer him that hee cares not for ? my heart, I know, hee cares fore 5 and if it be broken and offered up by Penitence and Contrition ^ it is the only facri- fice, that now hee delights in. But can wee thinke God to be fo indiffe- rent j that he will accept of a broken heart,? Is a thing that is broken, good for any thing ? Can we drinke in a broken Glafle ? Or, can we leane upon a broken ftaffe? But though other things may be the worfe for breaking,} yet a heart is never at the beft, till it be broken : For, till it be broken, wee cannot fee what isin it 5 till it be broken,it cannot fend forth its fweeteft odour : and therefore , though God love a whole heart in affe&ion $ yet hee loves a bro- ken heart in facrifice. A nd no mar vell,indeed 5 feeing it is even hee himfeife that breakes it : for, as nothing but Goats blood can breake the Adamant 5 fo nothing, but the blood of our fcape-goate Chrift Iefus, is able to breake our Adaman- upon the ft. T fa/me. Adamantine hearts. Accept therefore, OGod, my broken heart, which I offer thee, with a whole heart 5 feeing, thou canft neither except againft it, for being whole $ which is broken in facrificemor excepc againft it 5 fbr being broken^ which is whole in affection. But is not this to make God a cruell God ^ to make him delight, in broken hearts j as though hee tooke no joy, but in our fbrrowing > No pleafure, but in our tormenting? It is true in* deede 5 God delights to be mercifull $ but yet hee delights not to be mercifull unjuftly : and juftly hee cannot be mercifull, but where hee findes Repentance : and feeing R epentance can never be without fbrrowing 5 and fuch fbr- row, as even breakes the heart with fbrrow$ this makes the broken heart a pleafingfacrifice to God ^ becaufe, as a juft mans Prayer ties up his hand, as it were, from doing of juftice : fo a finners Repentance, fets him at liberty, for fhewing of mercy. And now, that I have prayed, and offered facrifice for my felfe - (hall 1 forget my Mother SionZ For, hnotSieu, the common Mother of us all? Shall I forget the glorious Gity Hkrttfa- km } whereof I am a member ^ and a Citizen ? Can I profper, if my Sion fuffer > Can I be fate, if Hierufakm be in danger ? O then. Doe good, God, in thy good pkafure to Sion 5 Build thou the walls of Hierufakm. But (hall I put God toTo meane a worke • to be a builder of walls } O glorious God 5 what fitter worke for thy A II- mighty v rafi 18.] 7 l Meditations and T>ifquiJitions mighty Power ? For what is ir, to build the walls oi Hkrufakm 5 but to defend Hkrufakm from her enemies } And whatarme of defence, hath Hkrufakm to truft to, againft the Hoft of her enemies ^ but thine onely, O Lord, who art the Lord of Hofts ? Thou haft indeed, laid a lure foundation in Hkrufakm $ but what is a foundation, if there be no walls reared? A foundation is to build upon; and to what pur- pole, if it be not built upon ? and who is able to build apon it 5 but thou, OGod, the great Builder of the World, who, with thy onely Word, didft build the World ? What is a Vine- yard, if it have no hedges to fence it > no more is Hkrufakm, if it have no walls to defend it. For, is it not fabjecl: to all fudden Surprises? Lies it not open to all Hoftile invafions ? and fo, wee fhould lofe the end of stoat, in the midft of Sion $ For, what is Sio» s but a San&u- ary for Sacrifices ? and how can wee offer thee, the Sacrifice^ of thankefgiving for our fafety 3 if wee cannot offer our Sacrifices in fafety ? and what Safety • if there be no walls to defend us ? Oh therefore, Build thou the walls of Hkrufakm 3 and then, as in thy good pleafure, thou haft doners pleafure to Stony 4b thou (halt fmell a fweete odour 5 and take pleafure in Sion : for wee fhall offer thee, the facrifices of righteouk neffe j With burnt offering - the offering of a true, though imperfeft righteoufhefle ^ in the Hkru- fakm here below^ and with whole burnt offering 5 the offering of a perfect Righteoufhefle, in the Hkrufalem upon the 51. Tjaltne. 75 Uierufalem that is above 5 and we (hall offer Bul- lockes upon thine Altar ^ fing our dlklu)aki up- on that Altar, under which the Saints lie now, and fing their Dirges 5 their Dirge, oiffowlong, Lord, Holy and True; (ball be changed into fongs of externall Jubilee, Angells and men 5. Chrift himfelfe, and his members, fhall all caft downe their Crowncs before thee 5 that thou onely maift be AUinAll^ and that thine may fa the Kingdom e ^ the fmer 5 and the Glory 3 for Ever and Ever: Amen, And now, that we have heard the penitent David, make his confeffion 5 and fay his Ori- fons : feene him, make his ObIations,and offer his Sacrifices to God : It may not be unfit, to drawanobfervation or two 5 from the manner of his Leiturgie:and firft,that this whole Pfalme hath in it,thorowout ^imembres fententiat $ ver- fes, confiding of two parts : whereof the later, is ever an augmentation of the former $ as when he laith^ Wafh me pom mine iniquity: It followes. andckanfe meefommyfmnet^ which kmore tnan waihing 5 and to an augmentation. When he (aitfy lkpoa> mine iniquity - y it followes, and my fin me n ever before me 5 which is more than knowing his finne 5 and fa, an augmentation When he faith 5 Againfithee onely I have finned 5 itfollowesj ihavedonethhevHlinthf fight -^ which is more than finning againft him - and Co an augmentation. When he faith,/ was borne in tniauHy^ it followes* and in finnehath my mother conceived mee-^ which is more than to be borne K in 7+ Meditations and Tfifquifitions in finne ^ and ib ftiil an augmentation : as like- wife in all the reft, if we run them over ^ which (hewes the great haft that David makes in his journey of Repentance $and therefore takes two paces at one ftride $ and climbes.as it were, two (hires at one ftep. A fecond obfervation may be $ that almoft all thePfaltnethorow, butmoft apparently in the middle verfes. One deprecates the evill^and the next following obfecrates the good : One ex- prelTeth a deteftation of his finnes ^and the next following,an application of Gods Mercies^ like a Gardiner, that with one hand, pluckes up weeds^and with the other jplantsfweetftowers. For, in faying, f 'urge mee from my fanes -^ he de- precates the evilly and pluckes up weeds: and in the next following ^ Makg mee to keare of joy and gladnejje $ hee obfecrates the good ^ and plants fweet flowers. In faying, Tttrneareaythy (ace from my fanes ^ he deprecates the evilly arid pluckes up weedes: and in the next follow- ing^ Create in mee a cleave heart 5 he obfecrates the good $ and plants fweet flowers. In fay wg 9 Ctft mee not off pom t y prefence$ he deprecates tlje evill ^ and plucks up weedes : and in faying, Reft ore to me the )oy of thyfahation $ he obfecrates the good 5 and plants fweet flowers. And by this, he feemes, as it were, to befiege God round with his Petitions ^ and to hold him faft with both hands as laakobdid the Angel : that he may leave him no way to efcape^and be fure not to let him goe without a blefEng. Another upon the fi.Tfalme. — Another obfervation, may be this 5 that in all this Ptelme, David arrogateth nothing to hioifeife, bucfinneand mifery^ lying wholly at Gods Mercy, for the remiffion of his finnes 5 and fo farre from any ability to fatisfie for him- felfe 5 that hee ackowledgeth in himfelfe an ut- ter difabilicy,but co fpeake a good word 3 or but to thinke a good thought : and indeed, we may truely fay • that all the fpirits in the Arteries 5 all the blood in thevainesofthi$Pfalme$ are but blafts,and dropsof the Antheame in Cbrifts Prayer: For tkfoe is the Kingdom $ the Tower ^ and the Glory, for Ever and Ever, Amen. F1&CIS. 71 W\ i^/^V^^ 4 x / ?r- / m I