'/ 1 C' ■•' i UNIVERSITY of CAT.TFOT?NI>l To THE '^vi'S RIGHT HONOURABLE andmoft truly Noble Lord, CHRISTOPHER Lord H A T T J^, Baron H A T T o N of I^rlpji , 6cg. My Lo^d , Hen inter eft divides the Church, and the ' calentures of men breath out in frohlemes and unaBtve dijcourfes, each part inpur^ fuance of its own portion folloives that propojttion which complies with , and bends in all the flexures of its temporall ends- and while alljlrive for truth, they hug their own opinions drefjed up in her imagery, and they dtfpute for ever, and cither the quejlion is indeterminable, orwhichisworfe, men will never be convinced: For fuch is the nature of dijputings, that they begin commonly in mijlal^es, they proceed with ^eal and fancy, and end not at all, but in Jchifmes and uncharitable names, and too often dip their feet in bloud-^ In the mean time,he that gets the better of his adverfary, oftentimes gets no good to himfelf, bee aufe although he hat hf aft hold upon the right fide oftheprobleme,he may bean ill man in the midftof hu triumphant dijfutations. And there fore it was not here, that Q 0T> would have mans felicity to grow : For our condition had been ex- tremely miferable, if our finall fiate had been placed upon * 3 an The Epiftle Dedicatory. an uncertain hill, and thewaj to it had been upon the vpd^ ten J upon which no /pirit hut that of contradiBion and dijcord did ever nwye ■ for the man flmddhaye tended to - an end of an uncertain d)vcllin^, and ival/^ed to it by rpajis net dtfcermble, and arrived thither bj chance, n>hich bccaufe it is irregular, -would have difcompo/ed the pleafures of a Chrijlian hope, as the very difputing huth already dejlroyed charity, and difunited the continuity of taith, and tn the confcquent there Veould be no virtue, and no felicity. "ButQ 0T> who never loved, that man Jloouldbe too ambitioulJy bufie in imitating hiswifdome, (and Ad an loft Taradifefor it^ is mofldefirotis ivejhould imitate his goodnef^, and tranfcribe copies of thofe excels lent Emanations from his holme/fe, whereby as he com-- municates himfelfto us in mercies, fo he propounds him^ felj imitable by us in graces. And in order tothis,(jOT) hath defcribed our way plain, certain, and determined • and although he was pleafed to leavens indeterminedin the Quejiions of exteriour communion, yet he put it pajt all quejlion, that we are bound to be charitable. He hath placed the quejlion of the ftate of feparatioii in the dar^, in hidden and undifcerned regions ; but he hath opened the windows of heaven and giy en great light to us, teach^ ing how we are to demean our felves in the ftate of con- jundion. Concerning the falvation ofWt2ii\\Q:n?>hewas not pleafed to give us account, hut he hath clearly de^ fcribed the duty o/Chriftians, and tells upon what termes alone we fhall be faved^ And although the not inquiring into the ways of (^OV: and thefiriB rules of praBiJe hath been inflrumental to the preferving them free from the ferpentine enfoldings and labyrinths of dtfpute ^ yet (f 0T> alfo with a great defgn of ?nercy hath writ his tommandements info large cbaraBers, and engra^ ^ The Epitlle Dedicatory^ engraved them infuch tables :, that no man can ypant the %ecords, nor yet skill to read the handwriting upon this, n^all, if he undcrjlands, what he under/lands, that if, 'what ts placed in hisownjpirit. For QO D was therefore defirom that humane nature Jhould be fcrjeB with moraP^ not intelleBual excellencies, becaufe thefe onclj aro, ofufe and comply ance with our prefent Jlate and conjunUion. IfijOD had given to Eagles an appetite tofwim^or to the Elephant ftrong defires to fly, he would have ordered that an abode in the fea and the air refpeBively Jhould have been proportionable to their manner of living • for fo(jOT> hath done to man, fitting him with fuch exceU lencics which are ufeful to him in hts ways and progreffe SoperfeBion. A man hath great uk and needofjuftice ; and all the inflances of morality ferve his natural and politicall ends, he cannot live without them, and be hap^ py^ but the filing the rooms of the underflanding with aery and inejfeElive notions, is juft fuch an excellency^ as it is in a man to imitate the voice of birds ■ at his very bejty the J\(jghtingale /hall excell him, and it is of no ufe to that end, which Q 01) defigned him in the firft intenti^ ons of creation. In purfuanee of this confideration, I have chofen to ferve the purpofes of religion by doing afsifance to that part of Theology which is wholly praBical, that which maizes m wifer, there forCy becaufe it ma^es us better. And truly QMy Lord) it is enough to weary thejfirit of a dijfuter, that he (lo all argue till he hath lofhis voice, and his time, and/ometimesthe queflion too, and yet no man /hall be of his mind more then was before. How few turnLuthe^ vans, or Calvinifls, or %oman Catholicises from the reli- gion either of their Country or inter ef? Tojiibly two or three weal^or interejieci,phantafticl{and eafie^prejudicate and The Epiftle Dedicatory. . and efem'mate undcrjlandings fajsfrom Church to Church . upon grounds as ma/^as thojejor which formerly thej did !L . JtffetJt, and the fame arguments are good or bad as ex- 1^|^ teriour accidents^ or interiour appetites Jljall determine. * 1 I deny not, but for great caufesfome opinions are to be quitted; but M^hen I conjtder mvfew doefor/a^e anj,and *' yphen any doe^ oftentimes they choofethe yprongfde, and they that take the righter, doe it fo by contingency, and the advantage alfoisfo little, I believe, that the trium^ phant perfons have but fmaU reajon to pleafe themfehe^ ,< I in gainingprofelytes, fince their purchaje is fo/mall, and > V as inconfidtrable to their triumph, as it u unprofitable to 4p« them ypho change for the Xforfe, or for the better upon un^ * ^ v;>orthy motives. In all this there is nothing certain, no^, . thing noble: ^ut he that folloyi>es the rpor/^of ^0T>, that is, labours to gain fouls, not to a SeB, and a fubdi^ vifion, but to the Chriflian %eligion,that is, to the Faith and obedience of the L %fD }ESV S, hath a promijeto be afifled, and rewarded-^ and all thofe that^ ^of re Heaven, are the purchafe of fuch undertakings ^ the fruit of fuch culture and labours ^ for it is onelya ho- ly life that lands us there. Jnd noiip (My Lord) I haye told you myreafons, I fhall not be ajloamed to fay that I am weary and toy led mth rowingup and down in thefeas of queflions, which theinterejls of Qhrijlendom have commenced ^ and in many propofitions of which I^m heartily perfwaded, I am not certain that I am not deceived-^ and I find that mepr are moji confident of thofe articles which they canfo lit*- tleproye, that they never made queflions of them ^ ^ut lam moft certain that by living in the Religion and fear of God, in obedience to the King, in the charities and duties of communion with my Spiritual Guides^ in juflice \ i The Epiftle Dedicatory. jujliceand love with all the ivorld in their fever al pro> . portions^ I/Ij nil not fail of that end which is perfeBive of humane nature, and which willnever be oltainedby dij^uting. W -xM ^^^'^ therefore when I had fixed mji thought s, upon ■-■%L ^fid apprehenfwns that (jodwas removing our Candlejtick \ (^for why Jhould he not, when men the?}fehes put the -'T light out, and pull the ftars from their orhs, fo hafienino- ' the day of (jods judgment?^ I was dcfirous to put apor^ tionpf the holy fire into a repofitorj^ which might help to re^cnkindle the {viQtv\k,when it /hall pleafe Qod %eligi^ n /hall return, and all hisjervants fing ( In converten- o captivitatem Sion) with a voice of Eucharifl. "But now Qmj Lord') although the rejults andi/fues oj ly retirements and fiudy^ do naturally run towards you^ nd carry no excufe for their forwardne/fe, hut the confix "pence that your goodnejfe rejeBs no emanation ofagreat \ iff^iffeBion, yet in this addrejje I am apt to promi/e to my %Jclf a fair interpretation, hecaufe 1 bring you an inflru^ ifMsient, and auxiliaries to that devotion, whereby we be^ I lieveyou are dear to ^od, and l^ow that you are, to tpod men. And ifthefe little fpar\s of holy fire which I ^dve heaped together do not give life to your prepared and Wtiready enkindled fpirit, yet they will fometimes help to entertain a thought ^ to aBuate apafwn, to imfloy and k^ hallow a fancy, and put the body of your piety into fer- W mentation, by prejenting you with the circumftances and parts of fuch meditations^ which are Jymbolical to thofe ' ■ ^of your daily office, and which are the pafTe-temps (?/^ ^ *^fyour feverefi hours. My Lord, I am not fo vain, to tjl^that in the matter of devotion, and the rules of ice anci religion Qwhich is the bufinejfe of your life) I adde any thing to your heap of excellent things • but The Epiftlc Dedicatory. I have knoytn and f eh comfort by reading, or hearing from other pcrfons, ivhat I f^nevp myfelf- and it tpos un^ aUive upon wy fpirit, till it ynas made vigorous and ef^ fecliyefrommthout- and intbisfenfe, I thought I might not he ufelejje and impertinent. (t5My Lord.I dcfigned to be tnflrumental to thefaU- ^ vation of all perjons thatjhall read my boo/^- butunleffe m (becaufe fouls are equalin their fubftance^and equally re- ^ deemed^ M'e are obliged to mjh the fahation of all men, mth thegreatej}, that ts, mth equal defires^l did intend in the highejl manner 1 could to exprejfe hoTi^ much I am to pay to yoUyby doing the offices of that duty^W^ although you lefi needyyet hvasmoft hound to pay ^even thedutiesand* charities of religion ^havingtlm defegn, that ivhen pojlerit^^ (for certainly they mil learn to diflinguijh things andper^ Jbns)/hallfeey our honoured U^ameimployedto feparat^ and refcue thefe papers from contempt, they may mth the more confidence expeB in them fomething fit to be offered to i *> ' fuch a Terfonage. My Lord, I have my end, ifjferve -^ GOD, and you, and the needs and tnterejls of fouls ^ but^ "^ jhallthin^my return full of revpard, ifyoujhall give me pardon, and put me into your Let anies, and account me in the number of your relatives and ferv ants ^ for indeed^' (ifMy Lord, lam moft heartily % Your Lordfcipsmoft afFedlionate 'i and moft' obliged Servant , ^ 4 Je R. Ta YLOlif-^ The preface. H R 1 S T I A N Religion hath Co many extc- i , teriour advantages to its reputation and ad- vancement, from the Authour, and from the Miniftcrs, from the fountain of its Origination, and the channels of conveyance,- (GOD being the Authour, the Word inarnjte bein^thc great Doi5lor and Preacher of it , his hfe and death being its configna- ^ tion, the holy Spirit being the great argument and dcmonftration \ of it, a Ad the Apoftles the Organs and Conduidls and of its diffc- ' mination)thatlt were glorious beyond all oppofition anddifpa- ragcment, though wefhould not confider the excellency of its matter , and the certainty of its probation , and theefficacy of its power, and the perfeilion and rare accomplifhment of its defign. But I confider chat Chriftianiry is therefore very little underftood, *s becaufe it is reproached upon that pretence, which its (veiy being ^ and defign docs mfinirely confute. It is efteemed to be a Religi- on contrary in Its principles, or in its precepts to that wifdome, * whereby the world is governed , and Com- a _F.,«.„,^,,„,;y^„,, iii-^ mon-wealths increafe, and ercatneffe is acqui- f "y'''"^>f/«wAgf,M*''ff»vi Ifiil'ed, and Kinpsgoto warre? and our ends or sccptmumvutetapmt,fipendcre jujij ftr \ J 1 1 I • • I'":'?"' cvertilquc arces nfpciius'honctli. are Icrved, and promoted, and that It IS L,bcuasfcderumc(l,qu^regnainv,latuem, , an inftirution fo wholly in order to another SSl^St^':^^:^:'' world,that it does not at allcommunicate with 5'" ^"'^ '^' '""'' ""'"" ^f"'»^''P<>"P' ,. . . . . , ■ . ,.f~ ^ i^oncoeunf.Scmpermetuet qmmjavapiidcbiit, «;ftT, neither in its end , nor in its ducourlcs, Luc3n.i.8. neither in the policy, nor in the Philofophy ; and therefore as the dodrine of the Croffe was entertained at firft in fcorn by the Greeks in offence, and indignation by the Jewes; fo is the whole ly fteme and coUedive body of Chriftian Philofophy efteemed imprudent by the politicks of the world, and flat and irrational by fome men of excellent wit and fublime difcourfej who becaule thcpcrmiffi- 6ns and didates of natural, true,and cfTential reafon are at no hand tobccontradia:ed by any fuperinduced Difciplinc, think, that' whacfocver 7bc Trcface. whacfoevcr fcems contrciiy to their rr.j/w;, is alfo violentto our nature^ and offers indeed a good to us, but by wayes unnatural and unrea- fonable. And 1 think they arc very great ftrangers to the prefent affaires and perfwafions of the world, who know not , that Chri- ftianity is very much undervalued upon this principle, men in- fenfibly becoming unchriftian, becaufc they arc perfwaded , that ' much of the greatneffe of the world is contradicted by the Religi- on. But certamly no miftake can be greater.For the Holy JESUS by his dodrine did inftrut^l the underftandings of men , made their appetites more obedient , their ireafon better principled ^ and argumentative with lefle deception , their wills aptcr for noble choyces , their governments more prudent , their preient felicities greater, their hopes more excellent, and that duration Vy/hich was intended to them by their Creator he made manifcft to be a Rate of glory J and all this was to be done and obtained refpe^^lively, by the wayes of reajoH ami nature , fuch as G O D gave to man , then i when at firlf he defigned him to a noble , and an immortall con- % dition; theChrillian Law being for the fubftance of it, nothing * ^'Oux. 'i«/^-but thercfticution and perfedion of the Law of Nature^And this ffSjmS' I ^^11 reprefent in all the parts of its naturall progrefsion , and I ivmmUKK' intend it not only as a preface to the following books, but for an i( hVh;' , » vitroiuEiion and invitation to the whole ReligJon. Epiphan. panar. I.i. toTi. i. num. f. N I'nlauicm >nj.f^ii congniit cum liommis naUoa qmm Cbnfii I'hilojofbia, ' gHapcncnihil altiidagit qiiUm ut n.ituTum enUajfam fui^hM}ivin'nii'iKni^io<.>y DC placed , that is, in the Itate or df/;i;/g rather ti^^^t^^^^^'^^o^^fi then aperfon; but G O D by revelations and i,f:,^sUy^^:^>c}H^x^v.cb^y^'?-i^D:,.i. Scnpcures havmg helped us with propofiti- ons and parts of ftory relating mans firft and real condition, from thence we can take the fureft account, and make the moft perfed derivation of propofitions. -^ From this firft appetite of man to be like GOD, and the firft natural inftrument of it , Love , defcend all the firft obligations of religion. In which there are fome parts more immediately and fiaturally expreftive , others by (uper- indudion and pofitive command. T\atural religion I call llich a<^ions, which cither are proper to the nature of the thing wc worfhip , (fuch as are giving praifes to him, and fpeaking excellent things of him , and praying to him for fuch things as we need , and a readineflc to obey hitp in whatlbever he The Treface, he commands) or elfc fuch as arc exprefsions proportionate td our natures that make them: that is, giving to GOD the beft things we have , and by which we can declare our efteem of his honour and excellency : afsigning lome portion of our time, of our eftate, the labours of our perfons, the increalc of our ftore, firft fruits *, facrificesjoblations, and tithes; '^^rj\H, ^fiiav,^ ini^^^^^^ which therefore GOD rewards, becaufe ^■^"^{^'j^^i^'^,oy^'^"js-^'^t^^^>^t^^- he hath allowed to our natures no other A'ti - J 1 I • ' ■ C V ■ W nict hberalua- the end or nature, and tiieir own appetites or living well and f^^.'»«"''^''»'«. happily , they were forced to confenc to luch contrails which gK?«/p^f"" raigh fecure and fupply to everyone thofe good things without jf/i'/j^"'*;'/* which he could not live happily. Both the appetites , the irafcible and the concupifcible , fear of evill, and defire of benefit, were the fufficicnt endearments of contracts , oflocieties, and republicks. And upon this flock were decreed and hallowed all thofe propo- fitions , without which bodies politick and focieties of men c2Ln- commodap^- not be happy . And m the tranfaction of thefe , many accidents 'prm!putm !'.''' daily happening , it grew ftill reaibnable , that is , necefla- ^"'^'''"*' ry to the end of living happily , that all thofe after obligati- ons fhould be obferved with the proportion of the fame faith and endearment , which bound the firft contrads. For though the natural law be alwayes the fame , yet fome parts of it are primely neceflary , others by fuppofition and accident , and both are of the fame necefsity , that is , equally ncceflary in the leveral cafes. Thus, to obey a King isasnecellary and natural- ly reafonable as to obey a Father, that is, fuppofing there be a King, as it is certain naturally a man cannot be, but a Father muftbe fuppofed* If it be made necelTary that I promiie, it is alfb neccffary ', that I perform it : for clfe I fhall returnc to that inconvenience , which I fought to avoid, when I made the promifc ; and though the inftance be very farre removed from the •: firfl: necefsitiesand accidents of our prime being , and produ(5li- on^yetthereafon ftillpurfues us, and natural reafon reaches up A3 to •77;^ Treface, to the very laft miniues , and orders the mod remote particulars of our well being. 9. Thus; noctofteal, not to commit adultery, not to kill, are very rcafonablc prolecutions of the great end of nature, of liVingmli and happily.lhK when a man is faid to fl:cal,wl-ien to be a murderer,whcn to be inceftuous , the natural law doth not teach in all cafes ; but when the fupcrinduced conllitucion hath determined the particular law, by natural reafon we are obliged to obferve ic. Becaufe though the ci\il power makes the inftance , and determins the particu- lar, yet right reafon makes the fand\:ion and pafies the obliga- tion. The Law of nature makes the Major proportion , but the civil conftitution,orany fuperinduced law makes the Afllimption in a practical Syllogifme. To kill is not murder, but to kill fuch pcrfons, whom I ought not. It was not murder among the Jewes to kill a manflayer, before he entrcd a city of refuge : to kill the fame man after his entry, was. Among the Romans to kill an adul- i.'io.ij!"' tcrefle or a Ravifticr in the Ad, was lawfuU, with us it is murder. Murder, and inceft, and theft, alwayes were unlaw- ful , but the fame adions were not alwayes the fame crimes. And it is juft with thefe as with difobedience , which was ever criminal ; but the fame thing was not cftimated to be difobedience ; nor indeed could any thing be fo , till the (an- <5tion of a fuperiour had given the inftance of obedience. So for theft J to catch fifli in rivers, or Deer , or Pigeons, when they were cfteemed fcrd nature , of a wilde condition , and (b piimb occupantis , was lawful , juft as to take or kill Badgers or foxes, and Beavers and Lyons. But when thelawes had appro- priated rivers, and divided fhorcs, and imparked Deer, and hou- Icd Pigeons', it became theft to take them without leave. Todc- fpoile the Egyptians was not theft, when GOD, who is the Lord of all pofleflions , had bidden the Ifraelitcs. But to doe fonow were the breach of the natural law , and of a Divine Command- ment. For the natural law (I faid) is eternal in the fan(5tion,but va- riable in the inftance and the exprefsion. And indeed the lawcsof nature are very few : They were but two at firft , and but two at laftjWhcn the great change was made from families to kingdoms. The firft is to doe duty to God. The (econd is to doe to our felves and our neighbours ^ that is, to our m'tghhours as toour fehes, all thefe actions, which mturally^ reafonably , or by inftitution or emergent nccefsity are in order to a happy life. Our blefted Saviour reduces all the law l^be Preface, law to thefe two. i. Lo'Ve the Lord tvkhall thy heart. 2. Love thy neighbour a^ thyfcljc. In which I obierve in verification of my for- mer difcourfe *j chat love is the firfl: natural bond of duty to God^ * Num.*, and fo alio it is to our neighbour. And therefore all entercourfe with our neighbour was founded in , and derived from the two greateft endearments ot love in the world. A man came to have a neighbour by being ^t Hmbatid ^nd a Father. So that ftill there arc but two great natural lawcs , binding us 1 cj in our relations to God and Man , we remaining eflencially, and by the very defign of creation obliged to God in all ^ and to our neighbours in the proportions of equality [^j thyfelfe: ] that is, that he be permitted and promoted in the order to his living well and happily as thou arc j for love being there, not an affe(n:ion,but the duty that refulcs from the firft natural bands of love, which began neighbourhood, fignifies juftice , equality and fuch reafo- nable proceedings which are in order to our common end of a happy life, and is the fame with that other, WhatfoeVer ye would that menjl/oidd doe to yon ^ doe you to them, and that is, certainly the greateft and moft effe6tive love, becaulc it beft promotes that excellent end, which God defigned for our natural perfe(5lion. All other parti- culars are but profecutions of thefe two, that is, of the order of na- ture : fave onely, that there is a third law ; which is a part of love too, it is felfe-love^ and therefore is rather fuppofed, then at the firft exprefted , becaufc a man is reafonably to be prefumed to have in him afuflBcienc ftock of felfelove to fervc the ends of his nature and creation, and that is, that man demean and uie his own body in that decorum , which is moft orderly and proportionate to his perfedlive end of a happy lifej which Chriftian religion calls [_fo- Irictj^ and it is a prohibition of thofe uncharitable, felfe-deftroy- ing fins of drunkennefle, gluttony , and inordinate and unreafb- nable manners of luft, deftru6tive of natures intendments, or at leaft no wayes promoting them. For it is naturally lawfull tofa- tisfyany of thefe defires, when the defire does not carry the (atisfa- dtion beyond the defign of nature,that is,to the violation of health, or that happy living, which confifts in obferving thofe contrads which mankind thought neceftary to be made in order to the fame great end; unlelfe where God hach fuperinduced a reftraint, making an inftance of fobriety to become an a6l of religion, or to pafle into an exprefsion of duty to him: But then it is not ana- tural^but a religious fobriety , and maybe inftanced in fafting or abftinencc The Treface. abftincnce from fomc kinds of meat, orfomc times or manners oi conjugarion. Thefe are the three natural lawes defcribed in the Chriftian do»5trine, that m Im -^ i. Godly ^ 2. Soberly ^ ^-'K'^^^- teoufly. And the particulars of the firft are ordinarily to be deter- mined by God immediately , or his Vicegerents , and by reafon obferving and complying with the accidents of the world, and difpofitions of things and perfons. The fccond by the natural or- der of nature, by lenfe, and by experience ; And the third by hu- mane contrads and civill lawes. ^3* The relult of the preceding difcourfe is this. Man who was defigned by G O D to a happy life , was fitted with fufficienc meanes to attain that end, fo that he might, if he would, be happyj but he was a free agent, and fo might choofe. And itispolTi- ble, that man may faile of his end , and be made milerableby Godjbyhimfelfe, or by his Neighbour. Or by the fame perfons he may be made happy in the fame proportions j as they relate to him. IfGodbeangryordifobeyed, he becomes our enemy, and fo we faile: If our neighbour be injured or impeded inthcdiredi order to his happy living, he hath equall right againfl us , as we againfl him , and fo we fail that way : And if 1 be intemperate , I grow fick and worfted in fome faculty , and fo I am unhappy m my felfc. But if I obey God, and doc right to my neighbour , and confine my felfe within the order and defigne of nature , I am fe- cured in all ends of bleffing, in which I can be afsifled bythefc three,thatis,by all my relatives, there being no end of man defi- gned by God in order to his happinefre,to which thefe are not pro- per and fufficientinftruments. Man can have no other relations, no other difcourfes, no other regular appetites, but what are ferved and fatisfied by religion, by fobriety ,and by juftice. There is no- thing, whereby we can relate to any perfon , who can hurt us , or doe us benefit , but is provided for in thefe three. Thefe there- fore are all, and thefe are fufficient. ^ 4* But now it is to be enquired how thefe become lawes obliging us to fin if we tranfgreffe , even before any pofitive law of God be fuperinduced; for el fe, how can it be a natural law , that is , a law obliging all nations, and all perfons, even fuch , who have had no entercourfe with God by way of fpecial revelation , and have loft all memory of tradition ? For either fuch perfons, whatfoeverthey doe,(liaU obtain that end , which God defigned for them in their nature, that is, a happy life according to the duration of an immor- tal the Treface, tal nature: or clfe they fliall pcrifh for prevaricating of chcfe LawSo And yet if they were no lawes to them , and decreed and made fa- cred by fandion , promulgation and appendant penalties , they could not fo oblige them, as to become the rule of vcrtue or vice. When God gave us natural reafon , that is, fuflicient ability to 1 5 doe all, that Oiould be neceflary to live well and happily , he alfo knew , that fome appetites might be irregular , juft as fome (lo- machs would be fick, and fome eyes blind 5 and a man being a voluntary agent might choolean evill with as little reafon as the Angels ofdarkneffe did, that is, they might doe unreafonably be- cautethey would doc fo, and then a mans underftanding fliould feive him but as an instrument of mifchief, and his will carry him on to it with a blind and impotent defire , and then the beau- teous order of creatures would be difcompofed by unrealbnable and unconfidcnng or evill perfons. And therefore it was mofl necelTary, that man fliould have his appetites confined wichm the defignes of nature, and the order to his end; for a will without the reftraint of a fuperiour power or a perfed; underftanding , is hke a knife in a childes hand, as apt for mitchiefe as for u(e. Therefore irpleafedGodto binde man by the fignature of lawes to obfcrve thoiegreacnaturalreafons, without which man could not arrive at the great end of Gods defigning, that is, he could not live well and happily. God therefore made it the firft law to love him , and which is all one,w Ti>oipipJ?im , to fpeak honour of him , and to exprcflc it in all our wayes, the chief whereof is obedience. And this we find m theinftance of that pofitive precept , which God gave to Jdam^ which was nothing but a particular of the great ge- neral; but in this there is little fcruple , becaufe it is not imagina- ble, that GOD would in any period of time not take care , that himfelfe be honoured, his glory being the very end why he made man- and therefore it muft be certain , that this did at the very firft pafle into a law. But concerning this and otlier things, which are ufually called 1 5, natural lawes, I confider,that the things themfelves were fuch,that the doin^ them was therefore declared to be a law , becaule the not do- ing them did certainly bring a punifliment proportionable to the crime, that is , a juft deficiency from the end of creation , from a good and happy life , 2. and alfo a punifhment of a guilty con- fcience ; which 1 doe not underftand to be a fear of hell, or of any fupervening penalty, unleffe the conlcicnce be accidentally inftru- aed The Treface: dcd into fuch feares by experience, or revelation^ but it is a malum mgmeie rationis, a difeale or cvill of the reafonable faculty , that , as there is a rare content in the difcourfes of reafon, there is a fatisfa- 6lion, an acquiefcency like that of creatures in their proper place and definite ad:ions , and competent pcrfeifljons- fo in prevarica- ting the natural lawthereisadiffatisfaClionja dileafe^ a removing out of the place, an unquietneflc of fpirit, even when there is no monitor , or obferver. Jdeo facmr.i aujue ft^ptia fua ipft quoque in fupplidum Merterant. J^eqtie fruflra pr k^^yjc,^ law binding them to beat their parents to death with clubs, when tw. "''"'^' they lived to a decrepit and unprofitable age. The Terftan Ma^i mingled with their Mothers and all their neareft relatives : And by a lawof theKwfwwx ((ayes Bodinus) a Ion in banifliment was redeemed from the ientence , if he killed his banifhed Father. TcT^j'^oll,^' And in Bomers time there were a fort of Pirats , who profelTed ■mtKa.ioif 70 robbing, and did account it honourable. But the great prevari- .^^"Jt'i^"''^^*^'^' cations of the lawes of nature were in the firft Commandementj ""• '««"■"• when the tradition concerning GOD was derived by a longc'^l/Axid.'" line , and there were no vifible remonftrances of an extraordina- "oJ^/'-cia- ry power, they were quickly brought to believe , that he, whom ""^^^"-^'^S they faw nor, was not at all , efpecially being prompted to ic by ?''p«.«sVo;, «; pride; tyranny , and a loole imperious ipuit. Others fell to low ^.^rpo^T^fx; opinions concerning G O D , and made fuch as they lift of their J^^M^.tT^- own , and they were like to be ftrangc GODS which were of ^h ^'^^.^' mans making. When man either malicioully or carelefly became '''»'« unreafonable in the things that concerned GOD, GOD JSa/c' was pleafed zo^iye him over to a reprobate mhide^iU^a is, an unreafona- Rom.^ 7& bleunderftanding, and falfe principles concerning himfclfeand ^'' his Neighbour, that his fin againfl: the natural law, might become its own puniQiment , by difcompofing his natural happineffe. Atheifmeand Idolatry brought in all unnatural lufts , and many unreafonable injuftices. And this we learn from S. Taul,Theydid not like to retain GOD in their hwTblcd^e , GOD ^ave them over to areprob.Ueminde , to doe thoje things which are not convenient that is incongruities towards the end of their creation ; and fo they became full of nnnghteoufnejje , luji , coVetouJheffe , malice , enV)\ ^'Jlrife^ and murder j difobcdimt to parents , breakers of Covenants ^un- ^'^ natural in their ajjeSlions and in their pafTions ; and all this was the confequent of breaking the firft natural Law. 1 hey changed the truth of God mto a lye. For this caufe GodgaVe them up into Vile affcHions. Now GOD who takes more care for the good of man^ ^9- then man does for his own, didnotonely imprint thcfc lawcs B m The Trcfacc. in the hearts and imderftandings of man , but did alfo take care to make this light fliinc clear enough to walk by , by adoptmg fomeinftances of the natural Laws mio^hgion. Thus thelalv againft murder became a pavt of Q\iii^ion in the time of ]>{oah-^ and fome other things were then added concerning worfhipping GOD, againft Idolatry , and againft unnatural and impure mix- tures. Sometimes GOD fuperadded judgements,as to the z 3 000. Jffymns for fornication, tor alchough thefc punifhments were not threatned to the crime m the fandtion and expref^ion of any definite law, and it could not naturally arrive to k by its inordi- nation, yet it was as agreeable to the divine juftice to inflid it , as to inflict the paines of hell upon evil livers, who yer had not any revelation of fuch intolerable danger; For it was fufficient that God had made fuch crimes to be againft their very nature , and they, who will doe violence to their nature, to do themfelves hurt , and to diipleaft GOD, defeive to lo(e the title to all thofegood things, which GOD was pleafed to defign for mans final condition. And bccaule it grew habitual, cuftomary,and of innocent reputation, it pleafed GOD to call this precept out of the darkncfle, whither their evil cuftomes and falfe difcourles had put it , and by fuch an extraregular but very fignal punifhment to remindc them, that the natural permifsions of concubinate were onely confined to the ends of mankinde , and were hallowed onely by the Faith and the defigne of Marriage And this was fignified by Saint ^aul, •».»i- in thelc words„ They that finm ivithout the Law Jhall alfo perijh without the Law : That is , by fuch judgements , which GOD hath inflided on evil livers in feveral periods of the World, irregularly indeed , not fignified in kinde, but yet fent into the world with defignes of a great mercy , that the igno- rances , and prevarications , and partial abolitions of the natural Law might be cured and reftored , and by the dif- perfion of prejudices , the ftate of natural reafon be redin- tegrate. 20, Whatfoever was befides this , was accidental and emergent, fuch as were the difcoutfcs of wife men , which GOD raifed up in feveral countries and ages, as Job^ and Elipha:?;^, and (Bil- dad^ and thofe of the famiUes of the Patriarchs difperfed into feveral countries; and conftant tradition in fome noble and more eminent defcents; and yet all this was fo little and im- perfed , not in it felfe , but in reipc<5l of the thick cloud man had The Treface, had drawn before his underftanding , that darkncflt covered the face of tke eardi in a great proporuon. Almoft all the world were Idolaters , and when they had broken the firft of the natu- ral lawes , the breach of the other was not onely naturally con- icquenc, but alio by divine jiidgcmcnt it descended infallibly. And yet GOD pitying mankindc did not onely ftill continue the former remedies , and added blclfings , ^'Vi'(i^ them frmtfuU Jeafons , ^Iuj My h, aElmUy perfwadeall nations, barbarous and civil, into the beliefe a4;^«,J5^L/- of a G O D. And it is but a nicety to confider, whether or no that S©-^/||" propofition can be naturally dcmonftratcd. For ic was fufficient '™^^«.'^»^«- co all GODS purpofes and to all Mans , that the propofiti- on was actually believed ; the inftances were therefore fuffcient to make faith, becaufe they did it. And a man may remove him- felfe fo farrefrom all the degrees of apcnelfe to believe apropofi- The Treface. tion , that nothing tliall make them joyn. For if there were a fed: of witty men, that durft: not believe their fenfeSjbecaufe they thought them hlUble; it is no wonder if fome men fhould think every reafonreproveable. But in (uch cafes, Demonrtracion is a relative term, and fignihes every probation greater or Icflcr^which does aiftually make faith in any propolition ; and inthis,GOD haih never been deficient , bnt hath to all men , that believe him, given lufficient to confirm them, to thofe few that believed nor, fuffitient to reprove them. 27, Now in all thefc actions of religion, which are naturally con- fequent to this beliefe , there is no fcruple , but in the inftan ce of faith, which isprcfcnted , to be an infufed grace, an immiiTion from GOD, and that for its obje<5tit hath (upernatural , that is, principles naturally incredible J and therefore Faith isfuppoied a grace above the greatefl: ftrength of reafon. But in this 1 confi- j4p«^Laaam. ^^^ ^ ^j^^^ jf ^rg look into alltlie Sermons of C H R 1 S T , we fhall not eafily finde any doftrine , that in any fenfe troubles na- tural philofophy,but onely that of there furredion: (for I doc not think thofe myllical exprefsions of plain truths, fuch as arc [being horn (igam., eating tbefleJJ? of the Son of man ; being in the Father , and the Father in him] to be exceptions in this aflertion) and although fome Gentiles did believe and deliver that article, and particulary Chry- L.i.deTbra- fippui ^ and thc T/;/vicwm; (as Mela znd Solinui report of them) yec *' ■'■'"■ they could not naturally difcourfe thcmfelves into n , but had ic from the imperfed report^ and opinion of fome Jewcs that dwelt among them j And it was certainly a revelation or a propofitJon fent into the world by GOD. But then the believing it , is fo farrefrom being above oragainft nature, that tlierc is nothing in the world more reafonable , then to believe any thing which GOD tells us, or which is told by a man fent from GOD with mighty demonftration of his power and veracity. Naturally our bodies cannot rife , that is , there is no naturall agent or natural caufefufficient to produce that effed. But this is an eftcd of a di- vine power, and he hath but a little ftock of natural reafon , who cannot conclude that the fame power, which made us out of no- thing, can alfo reftore us to the fame condition , as well and cafily from dufl: and aflies certainly, as from meer nothing. And in this, and in all the hke cafes, Faith is a fubmiflion of the underflanding to the word of G O D , and is nothing elfe but a confefTing that GOD is truth, and that he is omnipotent, that is, he can doe what he 77;^ Treface, he will , and he will when he hath once faid it. And we are now as ignorant of theeflenceand nature of formes, and of that which fubllantially diftinguifhes Man from Man , or an Angel from an Angel, as we were ofthegreateft article of our religion before it was revealed: and we fliall remain ignorant Foreverof many na- tural things, unlefle they be revealed ; and unlefle we knew all the fccrets of Philofophy , the myfleries of nature , and the rules and propofitions of all things and all creatures,we are fooles, if we (ay, that what we call an article of faith, Imean, truly fuch, is againft natural realbn. It may be indeed as much againft our natural rea- fonings, as thole reafonings are againft truth. But if we remem- ber how great an ignorance dwells upon us all,it will be found the mofl reafonable thing in the world onely to enquire , whether GOD hath revealed any fuch propofition , and then not to fay it is againft natural reafon , and therefore an article of faith 5 but I am told a truth, which I knew not till now , and fo my reafon is become inftruded into a new propofition. And although CHRIST hath given us no new moral precepts , but fuch which were eflcntially and naturally reafonable jn order to the end of mans creation , yet we may eafily fuppole him to teach us many a new truth, which we knew not, and to explicate to us many particulars of that eftate , which GOD defigned for man in his firft production , but yet did not then declare to him,- and CO furnifh him with new revelations, and to fignify the great- neffe of the defigned end , to become fo many arguments of in- dearment to fccure his duty , chat \s, indeed , to fecure his happi- nefle by the infallible ufing the inftruments of attaining it. This is all I am to fay concerning the precepts of religion 28. JESUS taught us 5 he took off" thofe many fuperinduced rites, which GOD injoyned to the Jewes, and reduced us to the natu- ral religion, that is , to fuch expreftions of duty, which all wile men and nations ufcd , fave only that he took away the rite of fa- crificing beafts , becaufe it was now determined in the great facri- Kcfp. Jonho- fice, ofhimfelfe, which fufficiently and eternally reconciled all xm^.Tjv/' the world to G O D. All the other things , as pravcrs and adora- !^«fi°n- -•^• - , •-'' i^ J Maimon. Mo- tion, and Euchanft, and Faith in GOD, arc of a natural order rch.Ncvochim. and an unalterable expreffion j And in the nature of the thing '^' ''''" there is no other way of addreflc to G O D then thefe ; no other cxprefsionof his glories and oui needs ^ both which muft for ever be fignified. 2. Concerning l^he Trcface. 2. Concerning ihc fccc nd lamral prccepr , Chriftian rcljgion hath alio added ncuhing beyond the fii ft obligacjon,but explained * H'«/f»ff»'''' it all. * Whatjotyer jc Tiwuld men pwuld doe to jou , doc ye Jo to theni^ veroimpcratm that IS the eternal rule of juflicc i and that bindes contracts, keeps ^o^''9^/( A«)- promires,affirmes truth , makes fubje^^s obedient , and Princes ^obX"iT^' j'-'ft; ^^ S'^^^ lecuricy to Marts and Banks, and introduces an piATuMimus: equality of condition upon all the world , lave onely , \A?hen an acsaimiquod inequality is necellary , that is, in the relations ol government, lor (""'*', the prefervation of the common rights t of equal titles and pof- i SmgiUoiiim r ir ii-i inteyedjiuni- leflions , that therc be lome common term indued with power, vcfrtganiuf. ^^^ .^ ^^ ^^ ^j^^ Father of all men by an equal provifion , that every mans rights be fecured by that fear , which naturally we (hall bear to him , who can and will punifti all unreafonable and unjuft violations of property. And concerning this alfo the holy JESUS hath added an exprefle precept, of paying tribute, and all Ciejars dues to Cdjai -. in all other particulars it is neceffa- ry , that the inftances and minutes of juftice be appointed by the Lawes and Cuftomes of the feveral Kingdomes and Republicks. - - ^ * And therefore it was that Chriftianity fo " iJtc naturapotelt jufto fcterncn miqiium, i • ^ i \ \ r^ r t i vividit Htbom divofisjugkndn pctendis. wcU comDin d With thc Govemmcnt or Hea- ac. J. j-pjgn Princes , becaufe whatloever was natu- rally juft , or declared fb by the Political power , their religion bound them to obfcrve , making obedience to be a double duty, a duty both of juftice and religion : And the focietics ofChrifti- ans growing up from Conventicles to Aftcmblies , from Aflem- blics to Societies, introduced no change in the Government, but by little and little turned the Common-wealth into a Church, till the world being Chriftian , and juftice alfo being religion , obe- dience to Princes , obfervationofLawes , honefty in contratfis, faithfulnefle in promiies , gratitude to benefad:ors, fimplicity in difcourfe, and ingenuity in all pretences and tranfactions became , the Charaderifmes of Chriftian men , and the word of a Chriftian^ the greateft folemnity of ftipulation in the world. JO. But concerning the general, I confider, that in two very great inftances it was rcmonftrated , that Chriftianity was the greateft profecution of natural juftice and equality in the whole world. Thc one was in an eledion of an Apoftle into the place o^ Judas ^ when there were two equal candidates of the lame pretenfion and capacity j the Queftion was determined by lots, which naturally was the arbitration in queftions, whole parts were wholly indif- ferent- The Treface, ferent • and as k was ufed in all times , fo ic is to this dayufed with us in many places , where left there be a diTagreemenc con- cerning the manner of tithing fome creatures, and to prevent un- equal arts and unjuft pradiifes, they are tithed by lor, and their for- tuitous paffing through the door of their fold. The other is in the Ccenobitick life of the firft Chriftians and Apoftles , they had all things in common , which was that ftate of nature in which men lived charitably and without injuftice , before the diftindion of dominions and private rights. But from this manner of life they were foon driven by the publick nccelTity and conftitution of affaires. 3 . Whatfocver elfe is in the Chriftian Law , concernes the na- 31, tural precept of (bbricty, in which there is fome variety and fome difficulty. In the matter ol carnality the holy JESUS did clear- ly reduce us to the firft inftitution of marriage in Paradile, allow- ing no other mixture but what was firft intended in the creation, and firft facramental unionj and in the inftance he fo permitted us to the natural law , that he was plcafcd to mention no inftance of forbidden luft , but in general and comprehenlive termes of adul- tery and fornication-^ m the other, which are ftill more unnatural, as their names are concealed and hidden in fliame and fecrecy, we are to have no inftruder but the modcfty and order of nature. As an inftance of this Law of fobriety , CHRIST fuperad- ? 2, ded the whole dodlrine of humility ^whkh Mofes did nor, and which feemed almoft to be extinguifhed in the world; and it is called by Saint ^aul , fa^ere ad jobrietatem , the realonablenefle or "inifdome of fobriety. And it is all the realbn of the world , that a man ihould think of himfelfe but juft as he is. He is deceived that thinks other- wile, and is a fook And when wc confider that pride makes wars, and caufes affronts, and no man loves a proud man , and he loves no man but himfelfe and his flatterers , we fliall underftand that the precept of humility is an excellent art ^ and a happy inftru- menttowards humane felicity. Anditis noway contradidedby a natural defire of honour j it only appoints juft and reafonable wayes of obtaining it. We arc not forbidden to receive honour; but to feek it for defignes of pride and complacency , or to make it reft in our hearts. But when the hand of virtue receives the ho- nour, and tranfiiiits it to GOD from our own head, thcdefircs of nature are fufficiently fatisfied , and nothing of religion con- tradided. And it is certain by all the experience of the world, that in 77;^ Trcfacc. in every ftace and order of men, he that is moft humble in propor- tion to that ftate, is (if all things elfe be fymbolical) the moll ho- noured perfon. Foi itis veryobfervcable , that when GOD de- fignedman toagood and happy life, as the natural end of his creation, to vcriHe this , G O D was pleafcd to give him objeds fuffcietit and apt' to fatisfy every appetire; i fay to latisfy it naturally, not CO fatisfy thole extravagancies, which might be accidental and S/ni7;frf-P''oc"i^C'^by ^^^''"''^§"^^'^'7^''^'^^'^^^^'^^ ^'^ undeiftanding • not ms alma ere- jq anfwer him in all that his defires could extend to , but to fatisfie bos fines trail- the ficcefsity of every appetite^ all the defires that GOD tmde , not vlrg!"""'' all that jfwi fmdd 7nake . For we fee even in thole appetites , which 9 ^i'X' are common to men and beafls,all the needs of nature, and all the jtc^Kav-nSt^n- ^^^^ q{ creaiiou are ierved by the taking luch proportions of their <^r^oUi it objedts, which are ordinate to their end , and which in man we JjTS* call temperance, (not as much as they naturally can ) luch as are ^*'^^2^7^"^ mixtures of fcxes mecrly for production of their kinde,- eating Anii'tSc ^^'^ drinking for needs and hunger; and yet G O D permitted I.7.C.7. our appetites to be able to extend beyond the limits ot the meer natural defigne, that G O D by reftraining them, and putting the fetters ot Lawes upon them might turn natural defires into fobri- ety, and iobriety into Religion, they becoming fervants of the Commandemcnt. And now we muft not call all thofe fwellings of appetites, natural inclmation , nor the fatisfadtion of fuch tumours and excren:encies any part of natural felicities : but that which does juft cooperate to thofe ends, which perfect humane nature in order to its proper end. For the appetites of meat and drink , and pleafures , are but intermedial and inftrumental to the end , and arc not made for themfelves , but firfl: for the end , and then to ferveGod in theinftances of obedience. And juft fo is thenacural dcfire of honour, intended to be a fpurre to vertue (for to vertue onely itis naturally confequent, or to natural and poHtical luperi- ority) but to defire it beyond, or bcfides the limit , is the fwelfing and the dilcafe of the defire. And we can take no rule for its per- fect value , but by the ftrid limits of the natural end , or the fu- perinduced end of Religion in pofitive reftraints. ,,^ According to this difcourle we may beft underftand, that even the fev^reft precepts of the Chriftian Law are very confonanc to nature, andthefirftlawes of mankinde. Such is the precept of felf-deniallj which is nothing elfe but a confining the appetites within the limits of nature : for there they are permitted, (except when The Treface. when (bme greater purpofe is to be (erved then the prefent an- fweringthe particular defire) and whatfoevcr is beyond it, is not in the natural order to felicity ^ it is no better then an itch, which muft be fcratchcd and fatisfied, but it is unnatural But for Martyr- dome it ftlF, quitting our goods > lofing lands, or any tempo- ral incereftj they are now become as reafonable in the prclcnt con- ftitution of the world, as taking unpleafant potions, and fuflfer- inga member to be cauterized, in ficknefle ordifeale. And we fee that death is naturally a lelTe evill then a continual torment,and by lome not fo refented as a great difgrace ; and fome perfons have chofen it for fandtuaryand remedy ^ And therefore much rather fhallit be accounted prudent and reafonable and agreeable to the mod perfedl defires of nature, to exchange a houfe for a Hundred,a Friend for a Patron, a fliort affli»5tion for a lafting joy, and a temporal death for an eternal life. For fo the qucftion is ftacedto us by him that undcrftands it beft. True it is, that the fuffering of loffes, afflictions, and death, is naturally an cvill, and therefore no part of a natural precept, or prime injunction. Buc when GOD having commanded inftances of Religion, man will not fuffer us to obey GOD, or will not fuffer us to live, then the quefl:ion is, Which is moft agreeable to the mod perfet5tand reafonable defires of nature, to obey GO D, or to obey man j to fear GOD, or to fear man^ to prefervc our bodies, or to preferve our foulsj to fccurea fewjearsof uncer- tain and troublcfome duration, or an eternity of a very glo- rious condition ? Some men reafonably enough choofe to die for confiderations lower then that of a happy eternity ,• there- fore death is not fuch an evill, but that it may in fome cales be dc- fired and reafonably chofcn, andinfomeberecompenfed atthe highefl; rate of a natural value ; And if by accident wc happen in- to an efl:ate, in which of necefsity one evil or another muft be fuffered, certainly nothing is more naturally reafonable and eligi- ble , then to choofe f/?e leafteVill: and when there arc two good things propounded to our choice, both which cannon be pof- fefled, nothing is more certainly the objedtof a prudent choice, then the greater good. And therefore when once we undcr- ftand the queftion of fuffering, and fclf-denyall , and Mar- tyrdome to this fenfe , as all Chriftians doe , and all wife men doe , and all fedts of men do in their fcveral perfwafions, it is but remembring , that to live happily after this life is C more T:he Treface. more intended to us by GOD, and is more perfedive of hu- mane nature, then to live here with all the proiperity which thisftate affords; and it will evidently follow, that when vio- lent men will not let us enter into that condition by the ways of Nature and prime intendment , that is , of natural Religion , juftice, and fobriety , it is made in that cafe, and upon that luppofition , certainly , naturally , and infallibly reafonable to fccure the perfective and principal defigne of our felicity, though it be by fuch inflruments , which are as unpleafant to our fenfcs as are the inftrumcntsofour reftitution to heakh; fince both one and the other in the prelent conjun<5tion and ftate of affairs are moft proportionable to reafon, becaufe they are fo to the prefent necelsity j not primarily intended to us by G O D, but fuperinduced by evil accidents , and the violence of men. And we not onely finde that Socrates fuffered death in actcftation of a G O D, though he flattered and difcourfed himfelf into the belief of an immortal reward , De indujlria confulu .w,, , was from the beginning, even in nature, and 'A^'Sp'ixoini^.f'vji^tfio dy^Kc^^-mv^r.^^ ^ to the offices of which our very bodies had -Hoc Regcsbabcnt au orgau and a feat.For therefore nature save Mamficum&'wzenSinuUa quod rapiat dies, i i 11 r" f • iw# m!fcm,/uppticesfido tare to a man bowcls and the palsion or yerning; ':!l!!^Moii.^..acoJ'''''-^'''- but it grewup into religion by parts,and was tPIS^fZSS&P^p^^-^Mi<^- ""'^^ P''^'^^ ?^ ^" '^'' i'S'^" appropriate juveo.sat. ij. to the Law of J E S U S CHRIST. For fo the holy JESUS became our Lawgiver, and added many new precepts over and above what were in the Law of Mofes^ but not more then was in the Law of Nature. The reafon of both is v/hat I have all this while difcourfcd of CHRIST made a more The Treface. more perfetfl refticution of the Law of Nature then Mofes did, and fo it became the Iccond Adam to confiimmate that which began to be lefTe perfecfl from the prevarication of the firfl: Adam. A particularofthe precept of charity is forgiving injuries, and 3^- befidcsthat it hath many iuperinduced benefits by wayofblef- fing and reward, it rehes alio upon this natural reafon : that a pure and a fimplc revenge does no way reftore man towards the Felicity, which the injury did interrupt. For rcVfw^^ is a doing a fimple evil, and does not in its formality imply reparation ,• for the meer repeating of our own right is permitted to them that will doe it by charitable inftrumencs • and to fecure my felf, or the publick,againft the future, by pofitiveinfliaionsupon the in- jurious ( if I be nor Judge my lelf ) is alfo within the moderation of an unblameablc de^nce, (unledt feme accident or circum- ftances vary the cale) but forgiving injuries is a (eparating the ma- lice from the wrong, the tranhent ad from the permanent effed:. and it is certain, the a(5t which is parted cannot be rercinded,the effect may j and if it cannot, it does no way alleviate the evil of the accident, that 1 draw him that caufcd it into as great a mifery, lince every evil happening in the world is the proper obje(5t of pi- ty, which is in fome fenfe afflidive ; and therefore unlefle we be- come unnatural & without boW£ls,it is moftunreafonablethatwe flioufdencreafe our own afflitlions by introducing a new mifery, and making a ncw^objedt of pity. All the ends of humane felicity are fecurcd without revenge, for without it We are permitted to reftore our felves ; and therefore it is againft natural reafon to doe an evil, that no way cooperates towards the proper and perfe*5live end of humane nature. And he is amilerableperfonjWhofc good is the evill of his neighbour : and he that revenges, in many cafes does worfe then he that did the injury^in all ^o „^,.~, a ^^^,^.yi& dh^r^^e-. cafes as bad. For if the firft injury was an Maxim. TyrnK.ndiHerc:A..ntoendai>t injuria. injuiticetolerve an end or advantage and Kithiyi:^vTa,{M}>.hv^.v^f^^^7nhu- real benent,then my revenge, which is ab- T«T&.«twWi «wv^=/^v^iV'> ftracted, and of a confideration feparate '^Vfttt^S^^l^^.. and diftind: from the reparation, is worfe,- aw^^m:--^ J^"At ^"' "'" "^" '-''''^<^' for 1 doe him evil without doing my leir ioiiiuiy'^vyKM^dvcLKes'y>!,'fiJ^iK.^,u,y. any real good; which he did not-, for he received advantage by it. But if the firft injury was matter of meer malice without advantage, yet it isno worfethen revengcj for that is juft fo j and there is as much phantaftick pleafure in do- ing The Trcface, ing a fpigHc , as in doing revenge. They are both but like the pleafures of eating coals, and toades and vipers. And certain it is • if a man upon his private ftock could be permitted to rc- *'venge, the evill would be immortal. And it is rarely well dif- "kourfcdby tjudams in Eunftdes -^ If the angry wife fhall kill " her husband, the fon fliall revenge his Fathers death, and kill " his Mother, and then the Brother fliall kill his Mothers murde- " rer , and he alio will meet with an avenger for killing his ''Brother: Eurip. Ortft. UieP-S Si TToi xaKuv What end fhall there be to fuch inhumane and fad accidents ? If in this there be injuflice, it is againft natural reafon ,• and If it be evill and diforders the felicity and fecurity of (ociety, ic is alfo againft natural reafon. But if it be juft, it is a ftrange juftice, thac is made up of fo many inhumanities. 39. And now ifany man pretends fpccially to reafon, to the ordi- nate defires and perfections of nature, and the fobcr difcourlcs of philofophy, here is in Chriftianity, and no where elfe, enough to latisfie and inform his reafon, toperfed his nature, and to re- duce to 3Lt\ all the propofitions of an intelligent and wife fpirit. And the holy Ghoft is promifed and given in our religion^to be an eternal band to keep our reafon from returning to thedark- neffes ofthe old creation, and to promotethe ends of our natural and proper felicity. For it is not a vain thing that Saint (PW rec- kons helps, and ^overmnmts^ a7id healings to be fruits of the Spirit. For fincethetv^rogreateft blefsfngs of the world , perfonal and po- 'NMe(i,Ui liticaljConfift, that in health, this in government, ^ and the ends JLSifww <^^ humane felicity arefeivcd in nothing greater for the prefenc miindumycgh intci'val then inthefe two, CHRIST did not onely cnjoyn J/wI'Vo rare prefcriptions of health, fuch as are fafting, temperance, cha- SSk'? ftity , and lobriety, and ail the great endearments of govern- J"/f/"% "^^"'■^ (andunlcfle they be facredly obferved, man is infinitely avitatcJpfU' miferable) but alfo hath given his Spirit, that is, extraordinary fomn.' Scipion. aides to the promoting thefe two, and facilitating the work of 1 Cor. 4. 7- nature i that (as Saint ^aul fays at the end ofadifcourfc to this very purpofe) the excellency of the power may be of GOD^and not of Ui. 40. I fhall adde nothing but this fingle coniideration. GOD faid ! Pet. z. 9. jQ j^g children of IJradj Ye are a royal Trieflhoodj a Kingdome of Priefts. The Treface. Priefts. Which was therefore true, because GOD reigned by the Priefts, and the Trkjli lips did thc?i preferve knowledge^ and the people were to receive the Law from their mouths ; for GOD having by Laws of his own, eftabhfhed religion and the republick, did govern by the rule of the Law, and the miniftery of the Priells. ThePricflsfaid;77;«5y^///;f/;e LO^D ^ and the people obeyed. And thefe very words are fpoken to the Chriflian Church j Tee arc a^'^y.dTneJlbood^ an holy Nation, a peculiar people ^tktt yee fpoidd ll?ew forth thepraifes of him that hath called yon out of daiknejfe into his mArlfel- lom light. That is , GOD reignes over all Chrilfendome juftas he did over the Jews. He hath now lb given to them, and lefto- red refpedively all thofe reafonable Laws, which are in order to all good ends perfonal, Oeconomical and Political , that if men will lufFer Chriftian Religion to do its laft^intention, if men will live according to it, there needs no other coertion of Laws, or power ofthc Sword. The Laws of GOD revealed by CHRIST are fufficienctomakeallfocietiesof men happy; and over all good men GOD reignes by his^ MinifterSj by the preaching of the Word: And this was mofl: evident in the three firft ages of the Church, in which all Chriftian Societies were for all their proper entercourfes perfedly guided, not by the authority and compulfion, but by the Sermons of their Spiritual Guides ; info- much, that Saint Tmi fliarply reprehends the Corinthians, that (Brother goeth to mT); ivith 'Brothef , and that before the unbelievers j as if he faid, ye will not fuffer C H R 1 S T to be your Judge, and his Law CO be your rulej which indeed was a great fault among them, not onelybccaule they had fo excellent a Law, fo clearly defcribed,(or where they might doubt,chey had mfallible interpre- ters) fo reafonable and profitable, fo evidendy concurring to theit mutual felicity, but alio becaufe GOD did defign J E S US to be their King to reigne over them by fpiritual regiment , as himfelfe did over the Jewes,till they chofe a King. And when the Emperours became Chriftian , the cafe was no otherwife al- tered,but that the Princes themfelves fubmitting to CHRIS T S yoke, were (as all other Chriftians are) for their proportion to be governed by the Royal Priefthood, that is, by the Word preach- ed by Apoftolical perfons , the political intereft remaining as be- fore, (ave that by being fubmicted to the La wes of C H R I S T it received this advantage,thatall jufticc was turned to be Religion, and became neceftary , and bound upon the confcience by Divi- nity. The Treface, nkv. And when it happens that a Kingdome is converted to Chriftianity , the Commonwealth is made a Church , and Gen- tile Priefts are Chriftian Bifliops , and the Subjcds of theKing- domeareServants of CH RIST, the Religion of the Nation is turned Chriftian , and the Law of the Nation made a part of the Religion^ there is no change of Government,but that C H R I ST js made King, and the Temporal Power is his Siibftiiute,andis to promote the intereft of obedience to him , as before he did to CHR15TS enemy; CHRIST having left his Minifters as Licger Embajfadours , to fignifie and publilh the Lawes of JESUS, to pray all m C H (JOISTS ftead to be monciled to GOD: lothat , over the obedient Chrifl: wholly reignes by his Mini- fters, publifiiing his Lawes; over the difobedient , by the Prince alfo, putting thole Lawes in execution. And in this fenie it is that Saint "PW (ayes, 'Bonis ]ex mn cjl pofita ^ To fuel? (who live after the Spirit) there ts no Law , that is, there needs no coercion* But now if we reje(5l GOD from reigning over us , and fay like the peo- ple in the Golpel , Tslplummhuncregnare ^u>e will mt ha'Ve him to reign over m^ by the miniftery of his Word, by the Empire of the ^y.iU ^Trieflhood ^then we return to the condition of Heathens,andperfons fitting in darkneffe, then GOD hath armed the temporal Power with a fword to cut us off If wc obey not GOD , fpeaking by his Minifters, that is, ifwelive not according to the excellent Lawes of Chriftianity, that is , holily , foberly , and jujlly in all our relations, he hath placed three fwords againft us : the Sword of the STI^lT againll the unholy and irreligious; the S'U^ord ofnatu- rail and fupeiyermig Infelicities upon the intemperate and unlober; and the STiJond ofl\tngs againft the unjuft ; to remonftrate the excel- lency of Chriftianity, and how certainly it leades to all the felicity ofman,becaufecverytranfgre(IionofthisLaw, according to its proportion, makes men unhappy and unfortunate. 41. What cffed:this Difcourfe may have , I know not, I intended it to doe honour to Chriftianity , and to reprcfent it to be the beft Religion in the world, and the conjugation of all excellent things that wcrcinany Religion , or in any Philofophy , or in 1.4.8. any Difcourfes, Y or what/oeVerT^ as honejly whatfoever was noble, ^ihatJoeVer was wife^ l>?hatfoeVer \Va^ of good report ^ if there be any praife , if there be any Virtue , it is in Chriftianity. For even to follow all thele inftances of excellency , is a Precept of Chriftianity. And me chinks,thcy thatpretcnd to reafon, cannot more realonably endear them- The Trcface. themfclves to the reputacion oFrcafon, then by endearing their reafontoChriftianicy; the conckifions and behcfe of which is the moft reafonablc and perfect , the mofl: excellent defigncand complying with the noblefl: and mod proper ends of man. And if this gate may fuffice to invite fiich peilons into the recefles of the Religion, then I fhall tell them ;, that I have drefled it in the enfuing Books with fome variety ; and as the nature of the Reli- gion JSjfomc parts whereof are apt to latisfy our difcourfe, fome to move our affed:ions , and yet all of this to relate to pra6li(e : fois the defigneofthefollowmg pages. For fome men arc whol- ly made up ot paffion , and their very Religion is but Paflion put into the Family and Society of holypurpofes : And for thofe, I have prepared Confiderations upon the fpecial parts of the life of the lioly JESUS, and yet there alio arc fome things mingled in theleaft fevereand moft affcd:ionatc parts, which may help to anfwer aQueftionand appeafe a fcruple, and may give Rule for DETER M I N A TI ON of many cafes of CON S C I- E N C E. For I have fo ordered the Confiderations ^ that they fpend not themfclves in meer aftedtions , and ineffcdive paflions, but they are made dodrinal and little repofitories of duty. But becaufe of the variety of mens fpirits and of mens nccefllties, it was ncceflary I fliould interpole fome practical Difcourfes more feveie; For it is but a fad thought to confider, that piety and books of devotion are counted but entertainment for little under- ftandings,and fofter fpirits: and although there is much fault in fuch Imperious mindes , that they will not diftinguifh the weak- nelTe of the writers from the reafonableneffe and wifdome of the religion-, yet I cannot but think, the books themfclves are in a large degree the occafion offo great indevotion ; becaufe they are (fome few excepted) reprefented naked in the conclufions of fpiritual Ufe without or art or learning, and made apt for perfons, who can do nothing but /'eZ/el'^ dm/ /ov?, not for them, that can confider and love. And it is not well, that fince nothing is more rea- * fonablc and excellent in all perfcdions fpiritual then the doctrines of the fpirit or holy life, yet nothing is offered to us fo unlearned- ly as this is, fo miferable and empty of all its own intelled:ual perfections. If I could,! would have had itotherwife in the prefent books : for fince the underftanding is not an idle faculty in a fpiritual life , but hugely operative to all expedient and rcafonable choices, it were very fit that this faculty were alfo entertained by c fuch The Treface. fuch difcouifes which GOD intended, as inftiuments of hal- lowing it, as he intended it towards the fanditication of the whole man. For want of it, bufie and adive men entertain themfelves with notions infinitely iinfatisfying and unprofitable : But in the mean time they are not fo wife. For concerning thofe, that ftiidy unprofitable notions, and negle(5t not onely that, which is wifeft, but that alfo, which is of mofl: real advantage, I cannot ,,,,,, , butthinkas A;i^:^Zl " they are ignorant of fuch things, as are /.o- 1. 6. EcQ. cap. 7- ^^fitable to t\\tm. Forfuppofe they know the " wonders of nature, and the fubtihies of Mctaphyfickes^and ''operations Mathematical , yet they cannot be prudent, who ''fpend themfelves wholly upon unprofitable and incflfedlivc "contemplations. He is truly wife, that knows beft to promote the beft end, that which he is bound to defire, and is happy, if he obtains, and miferable if he mifTes^ and that is the end of a happy eternity : which is obtained by the onely means of living accor- ding to the purpofes of G O D, and the prime intentions of na- ture J natural and pime reafon being now all one with the Chri- ftian religion. But then I fliall onely obferve that this part of wif- dome, and the excellency of Its (ecret and deep reafon is not to be difcerned, but by experience : thepropofitions of this philofophy being (as in many other) Empirical, and beft found out by ob- fervation of real and material events. So that I may fay of Ipiri- tual learning, as Qmntilian faid of fome of ^latoes books: ISlam ^lato cum In dm quibufdampm pi cccipite in Timao ne tntdligi quidem, niji ah lis qui banc quoque partem dijdplw<& [ Muficd ] ddigtnter perceperint, poteji: The fccrets of the kingdome of heaven are not underftood truely and throughly, but by the fons of the kingdome ; and by them too in feveral degrees, and to various purpofes ; but to evil perfons the whole lyfteme of this wifdome is infipidand flat, dull as the foot of a rock, and unlearned as the elements of our mother tongue.But fo are Mathematickes to a Scythian boore, and Mufick to a Camel. 4 2. But I confider that the wifeft perfons , and thofe who know how to value and entertain the more noble faculties of thdr foul, and their precious hours, take more pleafiire in reading the pro- dudions of thofe old wife fpirits, who prefervcd natural reafon and The Treface. and religion in the niKlll: of heathen daikneflc: ( fuch as arc Horner^ Eurip'Jes, Oiplmi^ij ^Indafj and An.icrcon^ A^jchyhii^u>\Mc- nander ^ and all the Greek Poets ; 'Plut.nch and Tolyhius^ Xemphon and all thole other excellent peifons of both faculties (whofe choicefl: dilates are collcded by Stolons) TUto and his Scholars, Ariflotle and after him Torphyrie^ and all his other Difciplcs, *?>■- thdgorM and his, elpecially Hinoclcs : all the old y^cademicks and Stoicks within the Roman Schooles) more pleafurel (ay in reading thefe then the triflings of many of the later Schoolmen, who promoted a petty intcrell of a family, or an unlearned opi- nion with great earneilnefle , but added nothing to Christianity, but trouble , fcruple and vexation. And from hence I hope > that they may the rather be invited to love and confider the rare documents of Chriftianity, which certainly is the great treafu re- houfe of thole excellent, moral and perfe6tive difcourfes, which with much pains and greater pleafure we finde refperfed and thinly (catteredin all the Greek and Roman Poets, Hiftori- ans, and Philofophers. But becaule I have obfervcd , that there are fome principles entertained intotheperfwafionsof men, which are the feeds of evill life, fuch as are , the doSinne of late repentance j the viifiakes of the def?ntmi of the fins of infiimity j the eVil underflanding the confeqiients and nature of original fnine; the jufjiciency of contrition in order to pardon- the efficacy of the rites of Chriftianity ti^ithout the 7iccejsity of moral adhe- rencies-^ the nature of faith ^ and many other; 1 was diligent to remark fuch doctrines, and to pare off the miftakes fo farre,that they hinder not piety, and yet as near as I could, without enga- ging in any Qucftion, in which the very life of Chriftianity is no: concerned. " Hdc fnm profatus- — hand ambagihm " ImplicitUj fed qme results (Scjui Ct* boni ' ' Sujftdtcij rudibiis par iter <(sr doElis patent. vo\yj\\c. apud. My great purpole is to advance the nccefsity , and to declare the manner and parts of a good life, and to . . , • cv<.,.,^,i«v^ invite lome perfons to the confideration of e?!^,^"?^?'^'*^^/ » )>ii'/ hV*:^"V tj^j' ^ ii 1 r- I • • ■ r I • r ildci-n, mTr] ou.^a,-ci}^ ly a.yt.^ol ytfte- all the parts ot it by mtermixing lomething ot ^ssa AnU, ttmc.i. ^. c i. pleafure with the ufe: others by fuch parrs, which will better cnEertain their fpirits then a '2vp?«.iW(?. I have followed the deflgn C 2 of The Trcface. t)F Scripture, and have given milke for babes, and for ftronger men ftronger meat j and in all 1 have defpiled my own rcputad- on by foftrivingio make icufeful, chat 1 was lefle careful to make it ftridl in rcdied fcnfes, and cmboffed with unnecclfary, but graceful ornaments. 1 pray GOD this may go forth into a blefsingto all that fhall uk ir, and refleift blefsings upon me all die way, that my fpark may grow greater by kindling my bro- thers Taper, and GOD may be glorified in us both. If the Reader fhall receive no benefit, yet I intended him one, and I have laboured in order to it- and I fhall receive a great recom- pence for th-at intention, if he fhall pleafe to fay this prayer for me, That while I have preached toothers^ I may not become acaflatmy. The The Contents, A 2Nj exhortation to the imitation of the Lifeof CHKiSr. page 3. ^ I. The Hijiory of the Conception of JESUS. p. 13. Confiderations upon the Annunciation of the omh of the hkjjed Virgin. p. 19. Confiderations concerning the chcum- Jiances of the interval between the Conception and ISliitmty. p. 20. ^ 3 . the Nativity of our hlejjed SaViour JESUS. p.27. Confiderations upon the birth of our bleffed Saviour JESUS, p. 2q. Difcourfe i. Of Nurfing children^ in imitation of the hlejfed Virgin- mother. p. 34. ^ 4. Of the great and glonom accidents happening about the birth ofJESU S. Confiderations upon the apparition of the Angels to the Shepherds. p- 4 7 • Confiderations of the Epiphany of the bleffed JESUS by a Star, and the adoration of] ESUS by the eajlern Magi. p. 51. ^ ^.OftheCircumcifion 0/" JESUS, W hisprefentationinthelemple.^. 57. Confiderations upon the Circumcifion oftheholychildJESUS. p. 58. Difcourfe 2. Of the Virtue of Obedi- ^f'Ce. p- <^4« Confiderations upon the prefentation of JESUS in the Temple, p. 80. Difcourfe 3. Of Meditation. p. 84. ^ 6. Of the death of the holy Innocents or the babes of Bethlehem, and the flight of JESUS wfo Egypt. p. 97. Confiderations upon the death of the the Innocents , and the flight of holy JESUS into Egypt. p. 1 00. ^. 7. Of the younger years 0/ J E S U S , and his difputation Tvith the Doctors tntheTcmple. p. 1C9. Confiderations of the Difputation of JESUS iVith the Vothrs in the Temple. p. 1 1 1 . ^ y^. Of the preaching of John the B2ipn(i,preparative to the maniffla- tionof JESUS. p" 1 1 5- Confiderations of the preaching of John the Daptift. p-ii?- Difcourfe 4. Of Mortification and cor- poral auflenties. p. 122. ^9. 0/ JESUS being bapti:^d^ and going into the wilder neffe to be tem- pted, p. 137. Conftdera- The Contents. Confidcratms u^on the l^!pti::;i)ij^, fajlnig, and tanptathi oj holy J E- SMShy the VeVti p. 1 40. Difcourfe 5. Of Temptation, p .149. Difcourfc 6. Of (Baptifm. p. 169. Of 'Bapti:^tn^ hfxnts. p, 184. ^ 10. Of the firfl mamfeflation of ] E- SMS, by the tcfltmony of John, and ciUtr.Klc. p. 213. Confderations touching the Vocation of jive Vifciplcs, andofthe firft Mi- racle of ] E S U S dotie at Cana m Galilee. p. 215. Difcourfe 7. Of Faith. p. 221. ^. 1 1« Of Chrifts going to Jerufalem to the Taffeoa'er the firfl time af- ter his mdnifeflation ^ and -ii>hat followed till the expiration of the office of John the !Baptift. p. 232. Confiderations upon the frfi journey of the holy JESUS ro Jeriifa- lem , fi'hen he whipt the Me/chants out of the Temple. p. -^ 3 4- Difcourfe 8. Of the Religion of holy places. P- 2 3 7. 12. 0/ JESUS depMture into Galilee, his manner of life^ mi- racles , and preaching; his calling of Vifciples ; and tvhat happened untill the fecond TafjcoVer. p. 249. Conftderations upon the entercourfe happening hetlipeen the holy J E- SUSj and the woman o/Sama. ria. p. 256. Conftderations of Chiijls firfl preach- ing, and the accidents happening about that time. p. 262. Difcourfe 9- Of (Repentance, p. 269. Upon CHRIST S Sermon on the Mount , and of the eight 'Beati^ tildes. P* ^99* Difcourfe ic. Upon tkit part of the Decalogue y ivhich the holy JE- SUS adopted into the Inflitution, and obligation of Ckiflijnity, p. 514. Of the three additiond Precepts which CHRIST fuperinduced ^ and made parts of the Chriffian Law. P-343- Diicourfe 11. Of Charity Vith its parts J Forgiving, Giving^ tiot Judging. , , P-343- Of Almes. P'3 5i' Difcourfe 12. Of the fecond ad^ ditional S Supper. p. 492. Confiderations of the accidents hap- pening on the Vefpers of the Tafsi- on. p. 5 1 o. Confiderations upon the accidents happening from the apprehcnfion till the Crucifixion 0/ J E S U S. p. 518. Difcourfe 2C. 0/ D e a t h , and the due manner of preparation to it. p. 527. Confiderations upon the Crucifixion of the holy JESUS. p-544' ^. 16. Of the ^furreElion and A- fcenfion o/" J E S U S. ?• 553 . Confiderations of the accidents hap- pening in the interVall after the death of the holy JESUS: .And of his (^furreBion. p. 556. THE HISTORY O F T H E L I F E and DEATH OF THE HOLY JESUS- BEGINNING At the Annunciation to the BlciTcd Virgin Mart, untill his Baptifm and Temptations inclufivcly. WITH CovaiDEKATiovs and Discourses upon the fcverall parts of the Story • And P R A T E R J fitted to thefeverali Mydcrics. The/rjl Tart. Printed by f, Flejber fer %^ %^yfim, i ^ V 5 AN EXHORTATION TO The imitation of the Life of CHRIST. [Oweverthe perfon of JESUS CHRIST was deprdTed with j^iumbir i. a load of humble accidents, and Ihadowed with the darknefles of" poverty, and fad contingencies, fo that the Jews, and the contemporary ages of the Gentiles, and the Apoftles them- felves could not at firft difcern the brighteft elfence of divini- ty : yet as a Beauty artificially covered with a thin cloud of Cyprefs, tranf- mits its excellency to the eye made more greedy and apprehenfive by that imperfed and weak reflraint : So was the faniSity and holinefs of the life of JESUS, glorious in its darkneifes, and found Confeflbrs and Admirers even in the midfl of thofe defpices which were done him upon the contra- riant defigns of malice, and contradidory ambition. Thus the Wife of ri/ate caWedhim tkit ]ufi perfofj; PiLite pionvunced him guiltlefs ■ ^udas laid, he was inmccnt •, the Devil himfelf called him, the Hdy One of Cod. For however it might concern any mans miflaken ends to miflike the pur- pole of his preaching, and Spiritual Kingdom, and thofe Dodrines which were deftruftive of their complacencies, and carnal fecurities •, yet they could not deny but that he was a man of God, of exemplar fmftity, of an Angelical chaftity, of a life fweet,affable, and complying with humane con- verfation, and as obedient to government as the mofl humble children of the kingdom. And yet he was Lord of all the World. And certainly very much of this was with a defign, tliat he might (liine j ^ to all the generations and ages of the World, and become a guiding ffai , and aftlbr of frc to us in our journey. For we who believe that JESUS wasperfeftGod, and perfed Man, do alfo believe that one minute of his intolerable P^ilTion, and every adtion of his, miglit have been fatisfadory, and enough for the expiation and reconcilement of ten thoufand worlds ; andGodmight uponalefseffufionof blood, and a fliorter life of merit (if he had plcafed) have accepted humane nature to pardon and favour: bur, that the holy JESUS hath added fo many excellent inftances of holinefs, and fo many degrees of PafTion, and io many kindes of vertues, is, that he might become an example to us, and reconcile our wills to him, as well as our perfons to Ids heavenly Father. And indeed it will prove but a fad Gonfideration, that one drop of blood . , might be enough to obtain our pardon, and the treafures of his blood run- D a ring 4 ^n Exhortation to the imitation ning out till the fountain it felf \v\is dry, (liall not be enough to piocure our conformity to him : that the fm;illeft minute ot his expence Ihall be enough ro juftific us, and the whole Magazine Ihall not procure our SandiHcation : tiiat at a fmaller expence God might pardon us, and at a greater we will not il'er.».ii. imitate him: For therefore Chnfi hAth fujf'cred for us (faith the Apoftle) leaving anexamfle to us^ that rve ?mght jollow his jlep. The leaft of our wills coil Chrift as much , as the greateft of our f ms. And therefore he calls himfelf the Way, the Truth^ and the Life : That as he redeems our fouls from death to life, by becoming life to our Perfons, fo he is the Truth ro our Undcrftandings, and the Way to our Will and Aftedions, enlightning that, and leading thefe in the paths of a happy Eternity. 4. When the King of Moab was prelled hard by the fons of ifaac^ [the If- raelitcs and Edomites] he took the King of Edoms eldeft fon ^ or as fome : Kings 517. think, his own fon, the heir of his Kingdom, and offered him as aHolo- cauft upon tiie wall, and the Edomites prefently raifed the fiege at Kirhara- feth^ and went to their own countrey. The fame, and much more was Gods defign, who took not his enemies, but his own Son, his onely begotten Son, and Godhtmfelf and offered him up in Sacrifice, to make us leave our perpetual fightings againft Heaven 5 and if we ftill perfift, we are hardned beyond the wildnefles of the Arabs and Edomites, and neither are rece- ptive of the impreffes of Pity or Humanity : who neither have compaflion to the fufiering of JESUS, nor compliance with the defignsof God, nor conformity to the holinefs and obedience of our Guide. In a dark night, if an Ignis Fatum do but precede us, the glaring of its leffer flame does fo amufe our eyes, that wefollow it into Rivers and Precipices, as if the ray of that falfe light were defigned on purpofe to be our path to tread in : And therefore not to follow the glories of the Sun of Righteoufnefs, who in- deed leads us over rocks and difficult places, but fecures us againft the dan- ger, and guides us into fafety, is the greateft both undecency, and unthank- tulnefsinthe world. 5 . In the great Councel of Eternity, when God fet down the laws, and knit t>M QiniMm- faft the Eternal bands of Predeftination , he made it one of his great pur- '^\6M %Xl- po^^s to make his Son like us,that we alfo might be like his holy Son ; he,by ^;. s. Dionyf. taking our Nature ; we,by imitating his Holinefs : God hath fredefiinated us Rom.8.19. to he conformable to the irnage of his Son (faith the Apoftle.) For the firft in every kinde is in Nature propounded as the pattern of the reft 5 and as the Sun,the Prince of the all Bodies of light,and the Fire of all warm fubftances is the principal, the rule and the copy, which they in their proportions imi- tate and tranfcribe : Soisthef^'W/wr^irw^/f, the great example of all the IbiJ. Predeftinate 5 for he is the firft-born among many brethren. And therefore it was a precept of the Apoftle,and by his doftrine we underftand its meaning; liom.13.i4. Put you on the Lord^efus Chrift. The fimilitude declares the duty ^ as a gar- ment is compofed and made of the fame fafliion with the body, and is appli- ■h ij ffi/'M9«- c<^ ^o each part in its true figure and commenfuration : So iliould we fut on v®-^ T« v'ojj.a> Chriji,di imitate the whole body of his fandity,conforming to every integral r^TOc^wI^-^ part, and exprcfs him in our lives,that God feeing our impreffes, may know (jLivt^v ymmi, whofc image and fuperfcription we bear, and we may be acknowledged for % !' ««^'e/W if^iaffrii. tiicrccl. of the Life of Chrifl. ^ In the pracftife of this duty we xwAy be helped by certain confidcratioiis 6. which are Uke the proportion of fo many rewards. For this, according to the nature of all holy Exercifes, ftayes not for pay till its work be quite (n- niQiedj but like mufick in Churches, ispleafure, and piety, and lalary be- lides. So is every work of Grace, full of plcafure in tlie execution, and is abundantly rewarded, befides the ftipend of a glorious Eternity. I. \con{\d^vx\\-:iinox.h\r\^'\.'imorebonorMe^ theritobe likcGod-^ and the 7. Ecclu z.ir. Heatliens, wodhippers of falfe Deities, grew vitious upon tliat * ftock ^ and f Ave wlio have tondnedes of imitation, counting a deformity full of honour, iiaJti!"l',s ?' if by it we may be like our * Prmce, (tor pleafures were m their lieight in hvm rcfp-cu, Caprex, becaufe Tjbcrins there \vallowed in them, and a wry-neck in Nero's TjufuTiom'- Court was the Mode and Gallantry) might do well to make our imitations lacon^nnt: ' prudent and glorious ^ and by propounding excellent examples, heighten Fobii,imum, our faculties to the capacities of an evennefs with the beft of preiidents. %cu" fiuiTin He that ftrives to imitate another, admires him, and confeffes his own im - os"" f-Utt , m perfedlions: and therefore that our admirations be not flattering, nor our ^'■|^*^'^^''^.''"" confeflTionsphantaftickand impertinent, it were but reafonable to adm.ire cammdt cxh. Him from whom really all perfedions do derive, and before whofe glories /^*"'*^' *^^ "" all our imperfeilions muftconfefs their iliame, and needs of reformation, j,!''^^^^^,^!?'^. God by a voice from Heaven, and by fixteen generations ot Miracles and dpitiacmctcit Grace, hath attefted the holy JESUS to be the fountam of Sandity, and ^';;'^"';f^^'^^^-.. thevpondtrfdCounfellor^ andtheCaptamof our fiifferifigs^ and the guide oinibmpeccare our manners, by being his beloved Son in whom he took pleafure and com- •^"•"'f'^'"? /""«- placency to the height of fatisfadion : And if any thing in the w'orld be Viomn'mn- motive ot our affedions, or fatisfadory to our underftandings, what is there /''"(« (xmfiu. in Heaven or Earth we'can defire or imagine beyond a likenefs to God, and j"' crrof.^^o't'. participation of the Divine Nature and Perfedions ■:' And therefore as rdfg. when the Sun arifes, every man goes to his work, and warms himfelf with * f ««<• reHi his heat, and is refrellied with his influences, and meafures his labour by its ^'^^" (''" f^'!:' courfe : So iliould we frame all the adions of our life by His light who hath 7uuioTour.''' fliined by an excellent Righteoufnels, that we no more walk in Darknefs, or '««?;/' impc- fleep in Lethargies, or run on gazing after the lelTer and imperfed beauties "m'^iJ'm^iJeii of the night. It is weaknefs of the organ that makes us hold our hand be- vditi. patcrr.' tween the Sun and us, and yet ftand flaring upon a Meteor or an inflamed — '"'■^'»t4©- gelly. And our judgements are as miflaken, and our appetites are as fottilli, io^&- ■„ ?rl- if we propound to our felves in the courfes and defigns of perfedions any ^^ ^p^^V^ copy but of him, or fomething like him, who is the moft perfed. And left ^J \,^j^^ we think liis glories too great to behold, TjjUa.f -nK- ©nWoCTttj. diiihti jtttf (nl y . a.»^ Wc^ Xfttjeif e.fi\a.<; SluYji. Eiiiij-. ion. 2. I confider that the imitation of the life of Jefus is a duty of that ex- S. cellency and perfedion, that we are helped in it, not onely by the afTiftance of a good and a great example, which poflibly might be too great, and fcare our endevours and attempts, butalfobyitseafinefs, complyance and pro- portion to us. For Jefus in his whole life converfed with men with a modeft ^dintiu-tny vertue, which like a well kindled fire fitted with juft materials cafts aeon- om»u^i^< fi,/, ftant heat -, not like an inflamed heap of ftubblc, glaring with great emifli- ^"£'Jp^,;^'' ons, and fiddenly ftooping into the thicknefs of fmoak. His piety was even, efi. E.yejr:piafi- conftant, unblameable, complying with civil focietv, without affrightment «''M«-';jw # of precedent, or prodigious inftances of adions, greater then the imitation • ,(«.s.e ypijan, D 3 of ' 6 (tJ'n Exhortation to the imitation .. of men. For if we obferve our blefled Saviour in the whole ftory of his Life, although he was without fin, yet the inftances ot his piety were the adions of a very holy, but of an ordinary life: and we may obferve this difference in the (lory of JESUS from Ecclefiaftical writings of certain beatified perfons,whofe life is told rather to amaze us and to create fcruples, then to lead us in the evennefs and ferenity of a holy Confcience. Such are the prodigious penances of Simeon Stjlites^ the abftinence ot the reli- gious retired into the mountain Nitria, but efpecially the ftories of later Saints in the midfl: of a declining piety, and aged Chriftendom, where per- fons are reprefented Holy by way of Idea and fancy, if not to promote the interefts of a family and inftitution. But our blefled Saviour though his eternal union and adherences of love and obedience to his heavenly Fa- ther were next to infinite, yet in his external anions, in which onely, with the correfpondence of the Spirit in thofe a(5fions, he propounds himfelf imitable,he did fo converfe with men,that men after that example might for ever converie with him. We finde that fome Saints have had excrefcencies and eruptions of holinefs in the inftances of uncommanded duties, which ia the fame particulars we finde not in the ftory of the life of JESUS, ^oha Baptiji was a greater mortifier then his Lord was -, and fome Princes have given more money then all Chrifts family did, whileft he was alive : but the difference which is obfervable is, that although fome men did fome ads of Counfel in order to attain that perfedion which in JESUS was effential and unalterable, and was not acquired by degrees, and means of danger and difficulty ; yet no man ever did his whole duty, fave onely the holy JESUS, the beft of men did fometimes acftions not precifely and ftri(5tly requiflte, and fuch as were befides the precept •, but yet in the greateft flames of their ihining piety, they prevaricated fometliing of the commandment: They that have done the moft things beybnd, have alfo done fome things Ihort of their duty. But JESUS, who intended himfelf the example of piety, did in manners as in the rule of Faith, wliich,becaure it was propoun- ded to all men-, was fitted to every underftanding ^ it was true, neceffary, fhort, eafie, and intelligible. So was his rule and his copy fitted not onely with excellencies worthy, but with compliances poffible to be imitated •, of glories fo great that the moft early and conftant induftry muft confefsits own imperfedions, and yet fo fweet and humane, that the greateft infirmi- ty, if pious, flwll finde comfort and encouragement. Thus God gave his children Manna from heaven, and though it was excellent like the food of Angels, yet it conformed to every palate according to that appetite which their feveral fancies and conftiturions did produce. 9. But now when the example of JESUS is fo excellent, that it allures and tempts with its facility and fweetnefs, and that we are not commanded to *n!iv'^ui- imitate a life, whofe ftory tells of extafies in prayer, and * abftradions of )-©-7t7<&soK, fg^fj^j^ and immaterial tranfportations, andfaftings to the exinanition of '^"^rlfyi^i fpirits and difabling all animal operations : but a life of Juftice and Tem- Tfhkov H A>& perance, of Chaftity and Piety, of Charity and Devotion, fuch a life with- ^^-"^"^j'^lyl out which humane ibciety cannot be conferved, and by which as our irre- n.piutdehm-gularities are made regular, fo our weakneffes are not upbraided, nor our biitho. miferies made a mockery •, we finde fo much reafon to addrefs our felves to a heavenly imitation of fo bleffed a pattern, that the reafonablenefs of the thing will be a great argument to chide every degree and minute of negled. k of the Life of Cfnijt. q It was a ftrangc and a confident encouragement wliicli vhocion ufed to a ti- morons Greek who \\\s condemned to d)'e witli him •, Is it not tnou^h to thet ih.u thou m,iyji djc wtth Vhocion ? I am Ture he that is moft incurious of the idiies of his hKe, is yet wiHing enough to reign with JESUS, when he looks upon the glories reprefcnted without the duty : but it is a very great ftupidi- ty and unrealbnablenefs not to live with him in the imitation of fo holy and lo prompt a piety. It is glorious to do what he did, and a Hiame to decline his fuflerings, when there was a God to hallow and fandifie the aftions, and a man clothed with infirmity to undergo tlie fliarpnefs of the paffion : fo that the glory of the perfon added excellency to the firft, and the tendernefs of the perfon excufed not from fuffering the latter. 3. Every adion of the life of JESUS, as it is imitable by us, is of fo lO* excellent merit, that by m.aking up the treafure of grace, it becomes full of affiftances to us, and obtains of God grace to enable us to its imitation by way of influence and impetration. For as in the acquifition of habits the very exercife of the adtion does produce a facility to the aftion, and in fome proportion becomes the caufe of its felf : So does every exercife of tiie life of CHRIST kindle its own fires, infpires breath into it felf, and makes an univocal produdion of its felf in a differing fubjed : and JESUS becomes the fountain of fpiritual Life to us, as the Prophet Bli^ha to the dead childe : when he ftretched his hands upon the childes hands, laid his mouth to his mouth, and formed his pofture to the boy, and breathed into him -, the fpi- rit returned again into the childe at the prayer of 'ElijhA • fo when our lives are formed into the imitation of the life of the holieft JESUS, the fpirit of God returns into us, not onely by the efficacy of the imitation, but by the merit and impetration of the adions of JESUS. It is reported in the Bohe- w^"''- ^ohm. mian ftor)^, that SAVmceflates their King one winter night going to his devo- '^' tions in a remote Church,baiefooted in the fnow, and (harpnefs of unequal and pointed ice, his fervant PoilavwHs, who waited upon his Mafters piety and endevoured to imitate Iiis affcdions, began to faint through the vio- lence of the fnow and cold, till the King commanded him to follow him, and fet his feet in the fame footffeps which his feet ihould mark for him.: the fervant did fo, and either fancied a cure, or found one : for he followed his Prince, helpt forward with fliame and zeal to his imitation, and by the forming footfteps for him in the fnow. In the fame manner does the blef- fed JESUS : for fince our way is troublefome,obfcure, full of objedion and danger, apt to be miftaken and to affright our induftry •, he commands us to mark his footfteps, to tread where his feet hive flood, and not onely in- vites us forward by the argument of his example, but he hath trodden down much of the difficulty, and made the way eafier and fit for our feet. For he knows our infirmities, and himfelf hath felt their experience in all things but in the neighborhoods of fin^ and therefore henath proportioned a way and a path to our fliengths and capacities, and like ^acol? hath march- ed foftly and in evennefs with the children and the cattel, to entertain us by the comforts of his company, and the influences of a perpetual guide. i\. But we muft know that not every thing which CHRIST did, isimi- 1 1, table by us, neither did he in the work of our Redemption in all things imitate his heavenly Father. For there are fome tilings which are ifliaes of an abfolute pov/er, ibme are exprefles of fupreme dominion, fome are adions (t/Tn Exhortation to the imitation atftions of a Judge. And therefore JESUS pra\ cd for his enemies, and wept over lerulalem, when at tlie faiiie initant his Eternal Father laughed thtra to fcorn:for lie knew that thar d.iy xv.ts coming^M-\^ himielf had decreed their ruine. But it became the holy J ESUS to imitate his Eathers mercies •, for himfelf was the great inftrument of the eternal Compaffion, and was the inftance of mercy -, and therefore in the operation of his Fathers defign, every adion of his was univocal, and he iheu-ed the power ot his Divinity in nothmg but in miracles of mercy, and illuftrations of faith, by creating arguments of credibility. In the lame proportion \\x follow JESUS,as him- felf" followed his Father : for what he abated by the order to his intend- ment and defign, we abate by tiie proportions of our nature : for fome excellent ads of his were demonftrations of Divinity, and an excellent grace pour'd forth upon him without mcafurc was their inftrument : to which proportions if we fliould extend our infirmities, we (liould crack our finews, and diflblve the filver cords before we could entertain the inftances and fupport the burthen. JESUS fafted fourty dayes and fourty nights :, but the manner of our faftings have been in all ages limited to the term ot an artificial day : and in the Primitive Obfervations, and the Jewilli Rices, men did eat their meal afloon as the ftars fhone in the firmament. We ne- ver read that JESUS laughed, and but once that he rejoyced in fpirit : but the dedenfions of our Natures cannot bear the weight ot a perpetual grave deportment, without the intervals of refrefliment and free alacrit}'. Our ever blefled Saviour fuffered the devotion of Mary Magdalene to tranfport her to an expenfive exprefTion of her Religion, and twice to anoint his feet with coflly Nard : and yet if perfons whofe conditions were of no greater luftre or refplendency of Fortune, then was confpicuous in his family and retinue, fhould fuffer the fame profufion upon the drelTing and perfuming their bodies, pofTibly it might be truly faid. It might better be [old and di' flrihutedto the poor. This JESUS received as he was the CHRIST and an- ointed of the Lord, and by this, he fuffered himfelf to be defigned to burial, and he received the oblation as Euchariftical for the ejedion of feven De- vils : for therefore jhe Icvedmnch. The inftances are not many.For how ever JESUS had fome extraordinary tranfvolations and acts of emigration beyond the lines of his even and or- dinary converfation, yet it was but feldom : for his being exemplary was of fo great confideration, that he chofe to have fewer inftances of wonder, tliat he might tranfmit the more of an imitable vertue. And therefore we may eftablifli this for a rule and limit of our imitations : Bccaufe CHRIST our Law-giver hath defcribed all his Fathers will in fandfions and fignature of Laws •, whatfoever he commanded,and whatfoever he did of precife mora- lity, or in purfuance of the laws of Nature, in that we are to trace his foot- fteps : and in thefe his laws and his pradife differ but as a map and a guide, a Law and a Judge, a rule and a precedent. But in the fpecial inftances ot aiafinemmpiofiac,mf^mm cMfta. s.dui. ^er L W, thatOie miohtwithbetteradvantages be his fervant : then all her hopes and all her defires received fuch fatisfa^ ftion, as filled all the corners of her heart fo much, as indeed was fain to make room for its reception. But fhe to whom the greatefl things of Re- ligion, and the tranfportations of Devotion were made familiar, by theaf- fiduity and piety of her daily pradlifes, however fhe was full of joy, yet fhe Was carried like a full vefTel, without the violent toffingsof a tempeftuous pafTion, or the wracks of a ftormy imagination : And as the power of the holy Paul- Conception of fefm. I5 holy Ghoft did defcend upon her likemin into a fleece of vvooll, without any obftreperous noifes or violences to nviture, but onely the extraordinari- nefs of an exaltation: fo her fpirit received it with the gentlenefs and tran- quillity fitted for the entertainment of the Ipirit of love, and a quietnefs Wmbolicaltotheholygueftof herfpotlefswomb, the Lamb of God: for flie meekly replyed, Behold the handmaid of the Lord^ he it unto me according ttnto tl)j word. And the Angel departed from her^ having done his melTage. And at the dime time the holy Spirit of God did make her to conceive in her womb the immaculate Son of God, the Saviour of the World. Ad. Sect, i , Conjtderations upon the oyfnnunciation of the ^lejfed <:5MA%Y, and the Conception of the Holy fESVS. T Hat which (hines brighteft, prefents it Telf firft to the eye •, and the j, devout foul in the chain of excellent and precious tnings, which are reprefented in the counfel, defign, and hrft beginnings of the work of our redemption,hath not leifure to attend the twinkling ot the lefler ftars, till it hath ftood and admired the glory and eminencies of the Divine c«»» '«'f ««^ love, manifefted in the incarnation of the wordcternail. God iipd no necelfi- ^^rfj^'^p«Ms- ty in order to the confervation, or the heightning his Own felicity, bur out do fccmns, ta- ofmeerand perfed charity and the bowels of compafllon, kiM into the "'("^'^"■o^^'^- world his only Son for remedy to humane miferies,to innoble our nature by '^/ofjfid'ut an union with Divinity, to fan(5lifie it with his juftice, to inrichitwithhis »«# ^"'P^- grace, to inftrud it with his doft rine, to fortifie it with his example, tore- "^'0"!',^^-^" fcue it from fervitude, to alTert it into the liberty of the fons of God, and at n vmiamus. laft to make it partaker of a beatificallRcfurredion. s.Gregor. God, who in the infinite treafures of his wifdome and providence^ co"uld have found out many other wayes for our redemption then the incarnation of his eternall fon, was pleafed to chooie this, not onely that the remedy by man might have proportion to the caufesofour ruine, whofe introdudion and intromifTion was by the prevarication of man-, but alfo that we might with freer difpenfation receive the influences of a Saviour with whom we communicate in nature •, although ^^4»4 and i'W/'^r, rivers ofDamafcus^ were of greater Name and current-, yet they were not fo falutary as the wa- ters of Jordan to cure Naamans leprofie ; and if God had made the remedy of humane nature to have come all the way clothed in prodigy, and eveiy inftanr of its execution had been as terrible, affrighting, and as full of Ma- jeftie as the apparitions upon Mount Sinai^ yet irliad not been fo ufefuU and complying to humane neceffities, as was the defcent of God to the fufce- ption of humane nature, whereby (as in all medicaments) the cure is beft wrought by thofe inftruraents which have the feweft diffonancies to our temper, and are the neereft to our conftitution. For thus the Saviour of the world became humane, alluring, full of invitation and the fweetnefles of love, exemplary, humble and medicinal. E 2 Ani 1 6 Con/tcieratiom upon the Annunciation, Part i. 5. Andif weconfidertherealbiublenefs of the thing, what can be given more excellent for the Redemption of Man, then the Wood of tlie Son of Godc" And what can more ennoble our nature, then that by the means of » ^uod jpaare his holy Humanity it was taken up into the * Cabinet of the myfterious Tri- nuUniaudcbai^: j^- ^y^ What better Advocate could we have for us,then he that is appointed mntem aiicuiw to be our Judge C And what greater hopes of Reconciliation can be imagi- mcidigit, pote- ned, then that God, in whofe power it is to give an abfolute pardon, hath ifwtffti^wwi^/ ^^^^" 2 "^w nature, entertain'd an office, and undergone a life of poverty, i»«)7iirf.s.Pii- with a purpofe to procure our pardon c" For now, though as the righteous mafius. Judge he will judge the Nations righteoufly •, yet by the fufception of our nature, and its appendant crimes, he is become a party : and having obli- ged himfelf as man, as he is God he will fatisfie, by putting the value of an infinite merit, to the aftions and fufFerings of his humanity. And if he had not been God, he could not have given us remedy •, if lie had not been Man, we fliould liave wanted the excellency of example. A And till now, humane nature was lefs then that of Angels •, but by the Incarnation of the Word, was to be exalted above the Cherubims : yet the »aj«9« cT' ^ '^ Archangel G4^r/f/ being difpatch'd in Embaflie, to reprcfent the joy and ^g^^'^n^' exaltation of his inferior, inftantly trims his wings with love and obedience, iyylvi^i * and haftens with this narrative to the holy Virgin : And if we fliould re- f^v^. Hier. Juce our prayers to adlion, and do Gods will on earth, as the Angels in hea- '" J" '8* ven do it, we fhould promptly execute every part of the Divine Will, though it were to be inftiuiiiental to the exaltation of a Brother above our felves •, knowing no end but conformity to the Divine Will, and making fimpJicity of intention to be the fringes and exterior borders of our gar- ments* J. When xhe eternal God meant to ftoop fo low as to be fixt to our center, he chofe for his Mother a holy perfon and a maid, but yet affianced to a juft man, that he might not onely be fecure in the innocency, but alfo provided tor in the reputation of his holy Mother. Teaching us, That we muft not onely fatisfie our felves in the purity of our purpofes and hearty innocence, but that we muft frevide Mfo things honejl in the fight of all men -, being free from the fufpicion and femblances of evil •, fo making provifion for private innocence and publiek honefty, it being necefTaiy in order to charity and edification of our Brethren, that we hold forth no impure flames or fmoaking fire-brands, but pure and crimm'd lamps in the eyes of all the world. 6, And yet her mariage was more myfterious : for as befides the Miracle, it was an eternal honour and advancement to the glory of Virginity, that he chofe a Virgin for his Mother •, fo it was in that manner attempered, that the Virgin was betrothed, left honorable mariage might be difreputed, and feem inglorious by a pofitive rejedion from any participation of the Orlgen. homii.6. honour. Divcrs of the old Do Aors, from the authority of Jgnatiw^ adde '^,^.^^„^^^, another reafon, (aying, That the Blefled JESUS was therefore born of a in I Matth. ' woman betrothed, and under the pretence of mariage, that the Devil, who s.BafiiiHs & Itj^ew the Meffias was to be born of a Virgin, might not expeft him there, " "' but fo be ignorant of the perfon, till God had ferv'd many ends of provi- dence upon nim. 7. The Angel in his addreis needed not to go in inquifition after a wan- dring fire, but knew Ihewas a Star fixt in her own Orb: he found her Parti. and the Conception of fefm. tj at home, aild left that alfo might be too large a Circuit, flie was yet con- fined tea more intimate retirement-, ihewasin her Oratory private and devout. There are Ibme * curiohties Co bold and determinate as to tell the * s. Bemud- ver)' matter of her prayer, and that Ihe was praying for the ialvation of all the world,and the revelation ot" the Meffias, delinng ihe might be lb happy j, as to kils the feet of her who ihould have the glory to be his Mother. We have no fecurity of the particular : but there is no piety lb diffident, as to require a fisne to create a belief that her imployment at the inftant was ho- ly and religious ^ but in that difpolition llie received a grace, which the greateft tijueens would have purchafed with the quitting of their Diadems-, and hath coniigned an excellent Document to all women, that they accu- ftome tlitinfelves often to thofe retirements, where none but Goaandhis Angels can have admittance. For the holy JESUS can come to them too, and dwell with them, hallowing their fouls, and configning their bo- dies to a participation of all his glories. But recolleding of all our fcattered thoughts and exterior extravagancies, and a receding from the inconveni- ences' of a too free converfarion, is the beft circumltance to difpofe us to a heavenly viiitation. The holy Virgin when llie fawan Angel, and heard a teftimony from S« heaven of her grace and piety, was troubled within her felf at the falutation, and the manner of it. For me had learn'd, that the affluence of divine com- forts and profperous fuccelTes fliould not exempt us from fear, but make it the more prudent and wary, left it intangle us in a vanity of Spirit : God having ordered, that our Spirits ftiould be affected with difpofitions in fome degrees contrary to exterior events, that we be fearful in the affluence of proiperous things, and joyful in adverfity, as knowing that this may pro- duce benefit and advantage-, and the changes that are confequent to theo- ther, are fometimes full of mifchiefs, but alwayes of danger. But her fi- lence and fear were her guardians-, thstt^ to prevent excrefcencies of joy, t^is^ of vainer complacency. And it is not altogether inconfiderable to obferve, that the holy Virgin p, came to a great perteftion and ftate of piety by a few, and thofe, modeft and even exercil^s, and external a(2:ions. S. Paul travelled over the world, preached to the Gentiles, difputed againft the Jews, confounded Hxreticks, Vv'iit excellently learned letters, fuffered dangers, injuries, affronts and per- fecutions to the height of wonder, and by thefe violences of life, adfion and patience obtained the Crown of an excellent Religion and Devotion. But the holy Virgin, although flie was ingaged fometimes inanadive life, and in the exercile of an ordinary and fmall occonomy and government, or mi- nifteries of a family, yet fhe arrived to her perfedions by the means of a quiet and filent piety, the internal anions of love, devotion and contem- plation : and inftruds us, that not onely thofe who have opportunity and powers of a magnificenx Religion or a pompousCharity,or miraculous con- verfionof fouls, orafliduousand effectual preachings, or exterior demon- ftrations of corporal mercy, fhall have the greateft crowns and the addition of degrees and accidental rewards : but the filent affections, the fplendors of an internal devotion, the unions of love, humility and obedience, the daily offices of prayer and praifcs fung to God, the afts of faith and fear, of patience and meeknefs, of hope and reverence, repentance and charity, and thofe graces which walk in a vail and filence, make great afcents to God, E ^ and 1 8 Corj/tdcrations upon the Annunciation j&ic. Pare i. and as fure progrefs to ftivour and a crown, as the more oftentous and labo- rious exerciles of a more folemn Religion. No man needs to complain of want of power or opportunities for religious perfeftions : a devout woman, inherClofet, praymg with much zeafandafteaionsfortheconverfionof fouls, is in the lame order to a jlunw^^ like thejlars w glory ^zs he, who by ex- cellent difcourfes puts it into a more forward difpofition to be adually per- formed. And pollibly her prayers obtained energy and force to my Ser- mon, and made the ground truitlul, and the feed fpring up to life eternal. Many times God is prefent in the ftill voice, and private retirements of a quiet Religion, and the conftant fpiritualities of an ordinary life •, when the loud and impetuous winds, and the flnning fires of more laborious and expenfive adlions are profitable toothers onely, like a tree of Balfomedi- ftilling precious liquor for others, not for its own ufe. The Prayer. /^ Eternal and Almighty C od, who dtdjl fend thy holy Angel tn emhajjy to the ^^ ble^ed Virgin- Mot her of our Lor d^ totnanifeft the aclu.it ing thine eternal Furpofe of the Redemption of Mankinde b) the incarnation of thine eternal Son ; futme^ by the afsijlances of thy Divine Grace, into jtich holy difp of lions, that I may never impede the event andeffe£l of thofe mercies^ which in the counfels of thy Predeflination thou didH defgn for me. Give meapromptncfs to obey thee to the degree and femblance of Angelical alacrity '^ give me holy furity and piety ^ prudence andmodefly, like thofe excellencies which thou didst create in the ever- hle^ed Firgin^the Mother of God'- grant that my implo^ment be alrvayes holy^ unmixt with worldly affeCiions^ and as much as my condition of life will bear, re- tired from fecularinterefls and dijlurbances^ that 1 may converfe with Angels^ entertain the holy ^ESUS^ conceive him in my Soul^ nouripj him with the ex- freffes of mojl innocent and holy affections^ and bring him forth and publifh him in a life of piety and obedience^ that he may dwell in me for ever^ and I may for ever dwell with htm in the houfe of eternal pleafures and glories world without end. Amen. Sect. Part I. Sect. II. The bearing f E S V S in the 'womb of the blcjjed Virgin. Lthough the bltlTed Virgin had afliithas prompt and ready as her body was chaft, and her ibul pure, yet God, who ufes to give full meafure, fliaken toge- ther, and running over, did by way of confirmation and fixing the confidence of her aflentgivean in- ftance of his omnipotency in the very particular of an extraordinary conception: For the Angel (^id^Bchold lh) confm Elizabeth hath alfo conceived ajon in her old a^e^andthii is the (ixt tnoneth with her that ivas called barren : for mth Godno- thing Ihall k'lmpofsiblc.A leife argument would have fatisfied the necefliry of a faith wliich had no fcruple •, and a greater would not have done it in the incredulity of an ungentle and pertinacious fpirit. But the holy Maid had complacency enough ni the mefl'age, and holy delires about her to carry her underflandmg as Far as her affedions, even to the fruition of the Angels meflage, whKh is fuch a fublimity of faith, that it is its utmoft confumma- tion, and ihall be its crown when our faith is turned into vifion, our hopes into act uall pofleflions, and our grace into glory. And Ihe, who was now full of God, bearing God in her virgmwomb, and the holy Spirit in her heart, who had alfo oveiihadowed her,enabling hertoafupematurall and miraculous conception, arojemthhafteandi^hd- nefle to communicate that joy vi'hich was deligned for all the world-, and Ihe found no breaft to pour forth the firft emanations of her overjoyed heart, fo fit as her coufin Elizubeihs, who had received teff imony from God to have hltn righteoM , walking in all the commandments of the Lord blamelejlr^ who alfo had a fpeciall portion in this great honour •, for (lie was defigned to be the mother of the Bapujl-^ who was fent as a forerunner to prepare the ways of the Lord, and tomake his paths freight. And Mary aroje in thoje days and went into the hill country with ha/l into a city of Indah. Her hafte was in proportion to her joy and defires, but yet went no great^ er pace then her religion •, for as in her journey llie came neer to Jerufalem, {lie turned in, that Ihe might vifit His temple, whofe Temple flie her felf was now :, and there, not onely to remember the pleafures of religion, which Hie hid felt in continualldefcents and Ihowres falling on her pious heart for the fpace of eleven years attendance therein her childhood, but alfo to pay the firft fruits of her thanks and joy, and to lay all her glory at his feet, whofe humble handmaid flie was in the greateft honour of being his blelTed mother. Having worfliipped, Ihe went on her journey, and entrcd into the houfe of Zacharias^ and fainted Elizabeth, It is not eafie to imagin what a coUifion of joyes was at this bleflfed meet- ing •, two mothers of two great Princes, the one the greateft that w,u born of rvoman^ and the other was his Lord, and thefe made mothers by two mi'- racles, met together with joy and myflerioufnefle, where the Mother of our Lord, went to vifit the mother of liis fervant, and the holy Ghoft made the meeting feftivall, and defcended upon Elizabeth and flie prophecied. Never but zo Hijlory of fcfm being in the nwnib, i>ar: r. but in heaven was there more joy andextafie. The pcrfons, who were wo- men whofe fancies and affedions were not oncly hallowed, but made preg- nant and big with religion, meeting together to compare and unite their joyes, and their Eucharift, and then made prophetical! and infpired, muft needs havedifcourfed like Scraphims and the mod extafied order of Intelli- gencies -, for all the faculties of nature were turned into grace, and exprefled in their way, the excellent folemnity. For tt came to fAJje when Eltz^abeth heard the falutationof Mary ^ the Babe leafed in her womb-j and Eli- zabeth rvas filled with the holy Ghofl. J. After they had both prophefyed and fang their hymns, and refaluted each other with the religion of Saints, and the joyes o^Angtls,^ Mary abode with herconftn Elizabeth^ about three moneths, and then returned to her orvnhouje. Where when fhe appeared with her holy burden to her husbarvd ^-ffeph^ and that he perceived her to be with childe, and knew that he hid never uufcAled that holy fountain of virginall purity, he was troubled. For although her de- portment had been pious and chaft to a miracle, her carriage referved,and fo grave that i"he drave away temptations and impure \'iiits, and all unclean purpofes from the neighbourhood of her holy perfon ^ yet when he faw Hie was with childe, and had not yet been taught a lefTon higher then the prin- ciples of nature, he was minded to put her away, for he knew (lie was with childe 5 but yet privily, becaufe he was a good man, and knew her piety to have been fuch, that it had almoft done violence to his kn[t, and made him disbelieve what was vifible and notorious, and therefore he would do it pri- vately. But vfhile he thought on thefe things^thc An^cl of the Lord appeared unto him in a dream^ faying^ lofeph^thou fen of David^ fear not to take unto thee Mary thy wife^for that which is conceived in her^ is of the holy Ghoft. Then lo- feph being raifedformjleep, did as the Angel of the Lord had bidden him^ and took unto him his wife. M.S £ C T. 2, Qonfiderations concerning the circumjlances of the Intervall betx^etn the conception and ^hQtiyitj. WHen the blefTed Virgin was afcertain'd of the manner of her becoming a Mother, and that her tremblings were over upon the fecurity flie fhould preferve her virgm purity as a clean oblation t6 the honour of God, then fhe exprelTed her con fent to the An- gelical! mefTage, and inftantly fhe conceived the holy JESUS in her womb by the fupernaturall and divine influence of the holy Ghofl. For flie was highly zealous to reconcile her being Mother to the Mefias , with thofe purities and holy ccelibate, which fhe had defign'd to keep as advantages to the interefls of religion, and his honour who chofe her from all the daughters cf Adam to be inflrumentall of the reflitution of grace and innocence to all her Fathers family. And we fball receive benefit from fo excellent exam- ple, ifw€ be not fodefirous of a priviledge, as of a virtue ^ of honour as of piety 5 Part I. betrpeen the Conception and O^ativity. i i piety t, and as we fubmit to the weight and prefTure of fadnefTts, and infe- licities that Gods will may be accomplillied, lb we muft beaiforeadyto renounce an exteriour grace or fav(.)ur,rather then it iliould not be confident with exemplar and rare piety. When the Son of God was incarnate in the womb of liis Virgin-Mother, 21 the holy Miiid arojc-^and though fhe was fuperexalted by an honour of greater then the world yet ever faw, ihe ftill dwelt upon the foundation of humility, and to make that vertue more iignall and eminent, jhe arofc and went hafti- ly to vifit her Coulin Elizabeth^ \vho alio had conceived a ion in her old age^ tor fo we all Iliould be curious and watchfuU againll vanities and tranfpor- tations,when we are advanced to the gayeties of profperous accidents, and in the greateft priviledges defcend to the loweft, to exercife a greater mea- fure of vertue againft the danger of thofe tentations which are planted againft our heart to ruine our hopes and glories. But the joyes that the Virgin Mother had, were fuch as concerned all the 5 < world, and that part of them, which was her peculiar, flie would not con- ceal from perfons apt to their entertainment, but go to publilh Gods mercy toward her to another holy perfon, that they might joyn in the praifes of God ; as knowing, that though it may be convenient to reprefent our per- fonall neceflities in private, yet Gods gracious returns, and the blelTmgs he makes to defcend on us are more fit,when there is no perfonall danger colla- terally appendant, to be publifhed in the Communion of Saints -, that the hopes of others may receive increafe, thjf their faith may have confirmati- on, that their charity and Eucharift may grow up to become excellent and great, and the prailes of God may be lung aloud, till the found llrikes at heaven, and joyn with the Hallelujahs which the mornirjgjiars in their Orbs pay to their great Creatour. When the holy Virgin had begun her journey, flie made haft over the 4^ mountains, that (he might not onely fatisfie the defires of her joy by a fpeedy gratulation , but left Ihe Ihould be too long abroad , under the difperfion and difcompofing of her retirements : And therefore flie haftens to an inclofure, to her Coulins houfe, as knowing that all vertuons women, like Tortoifes^ carry their houfe on their heads, and their chappel in their heart, and their danger in their eye, and their fouls in their hands, and God in all their adlions. And indeed, her very little burden, which ihe bare, hin- dred her not, but (he mi^ht make haft enough^ and as her fpirit was full of cheerfulnefle and alacrity , fo even her body was made aery and vegete : for there was no fin in her burden to fill it with naturall inconveniences ^ and there is this excellency in all fpirituall things, that they do no difadvan- tage to our perfons, nor retard ourjuft temporall interefts. And the reli- gion by which we carry CHRIST within us, is neither fo peevifli, as to difturbe our health 5 nor fo fad, as to difcompofe our juft and modeft cheer- fulnefle •, nor fo prodigall, as to force us to needs, and ignoble trades ^ but recreates our body by the medicine of holy faftings and temperance ^ fills us full of ferenities and complacencies by the fweetneffes of a holy confci- cnce, and joyes fpirituall •, promotes our temporall interefts by the gains and increafes of the rewards of charity, andbyfecuring Gods providence ovcrus,v\iiilewearein the purfuit of the heavenly kingdome. And as in thefe difpofitions ftie climb'd the mountains with much facility : lb there is nothing in our whole life of difficulty fo great but it maybe managed by thole 21 Confiderattons ufon the Intcrvalls Parci, thofe alTiftances we receive from the holyeft JESUS, when we any him 4bout us •, as the valleys are exalted, lb the mountains are made plam be- fore us. c When her Coufin Elizabeth (-nv the Mother of her Lord come to vifit her, as the Lord himfelfdefcended to vifit all the world in great humility, ftie was pleafed and tranfported to the height of wonder, and prophecy, and the babe fprang in her \vomb and was fandified, firft doing his homage and adoration to his Lord, that was in prefence. And we alfo, ;ilthough we can do nothing, unlefl'e the Lord firft ptt;vent us with hisgracious vifitation; yet ifhe firft come unto us, and we accept and entertainhim with theex- prefTes and correfpondencies of our duty, we fliall receive the grace and ho- nour of fandlification. But if S. Elizaheth^ who received teftimony from God that ihe walked in all the Commandments of the Lord blamelelfe, was carried into extafie wondring at the dignation and favour done to her, by the Mother of her Lord-, with what preparations and holy folemnities ought we to entertain his addrefles to us by his holy Sacrament, by the immiflions of his Spirit, by the afliftances of his graces, and all other his vouchfafings and defcents into our hearts c" 6, The blefTed Virgin hearing her Coufin full of fpirit and prophecy, calling hevhleffed^and prayfing her faith aud confirming her joy, inftantly fang her hymn to God, returning thofe praifes which Hie received to him to whom they did appertain. For fo we Ihould worfliip God with all our pray- fes, being willing upon no other condition to extend one hand to receive our own honour, but that with the other we might tranfmit it to God. That as God is honoured in all his Creatures, fo he may be honoured in us too; looking upon the graces which God hath given us, but as greater in- ftruments and abilities to ferve him, being none of ours, but talents which are entrufted into our banks to be improved. But as a precious pearl is orient and medicinall, becaufe God hath placed thofe excellencies in it for ends of his own, but it felf is dead to all apprehenfions of it, and knows no reflexions upon its own value ; onely God is magnified in his work : fo is every pious perfon, precious, and holy, but mortified to all vainer complacencies in thofe Angularities and eminencies which God placed there, becaufe he was fo pleafed •, faying, there he would have a Temple built •, becaufe from thence he would take delight to receive glory and ado- ration. m^ After all thefe holy and fcftivall joyes, which the two glad Mothers feaft- ed themfelves withall, a fad cloud did intervene and paffed before the face of the blefled Virgin. The juft and righteous lofeph her efpoufed Husband, perceiving her to be with childe, was minded to put her away, as not know- ing the divinity of the fountain which watered the Virgins fealed and hal- lowed wombe and made it fruitfull. But he purpofed to do it privily, that he might preferve the reputation of his fpoufe,whofe piety he knew was great, and was forrovvfull it ftiould nowfetin a (ad night, and be extindl. But it was an exemplar charity, and reads to us a rule tor our deportment towards erring and lapfed perfons, that we intreat them with meeknefle and pity, and fear: not haftening their fhame, nor provoking their fpirir, nor making their remedy defperate, by ufing of them rudely, till there be no worfe thing for them to fear if they ihould bediftblved into alllicenti- tioafiiefle. For aa open ftiame is commonly protefted unto, when it is remc- Part i. betwen the Conception and D\(^ativitj. 1} remedilefTe, and the peifon either defpairs and finks under the burden, fommf.i or elfe grows impudent and tramples upon it. But tlir t;ent'enefle of a (riKmefumit. modcft and charitable remedy, preferves that which is vermes girdle, fear and blufhing •, and the beginning of a punilhment chides them into the horrourofremembrance and guilt, but preferves their meeknefle andmo- defty, becaufe they not feeling the worrt of evils, dare not venture upon the word otfins. But it feems the blefled Virgin having received this greateft honour, S- had not made it known to her husband ^ojeph^ and when flie went to her Coufm Elizabeth^ the Virgin was told of it by her Coufin, before fhe fpake of it her felfe, for her Coulm had it by revelation and the fpirit of prophecy. And it is in fome circumftances, and from fome perfons more fecure to conceal vifions, and thofe heavenly gifts which create icftimations among men,thentopublilh them, which may polTibly minifterto vanity-, And thofe exteriour graces may do Gods work, though no obferver note them, but the perlon for whofe fake they are fent:Like raine falling in uninhabited valleys, where no eye obferves fliowers ; yet the valleys laugh and fin^ to God in their refrelliment without a witnefle. However, it is better to near the report of our good things from the mouths of others, then from our felves : and better yet if the beauty of the tabernacle be covered with skins, that none of our beauties be feen but by worfliipers, that is, when the glo- ry of God and the interefts of religion or charity are concern'd in their pub- lication. Forfo it happened to be inthecafe of the blefled Virgin, as fhe related to her Coufin Elizakth ; and fo it happened not to be, as Ihe re- ferred to her husband ^ofcph. The holy Virgin could not but knoiv, that ^ofeph would be troubled p, vvithforrow, and infecureapprehenfions concerning her being with child, but fuch washer innocence and her confidence in God, thatflie held her peace, expeding which way God would provide a remedy to the inconve- nience 5 for if we commit our feives to God w wdl doing as unto a. faithfull Cre- rf/tf«r,prefei-ving the tranquillity of our fpirits, and the evennefle of our tem- per in the aflault of infamy and dii"- reputation, GOD, who loves our in- nocence, will be its patron, and will aflert it from the fcandal, if it be expe- dient for us •, if it be not, it is not fit we fliould defire it. But if the Holy J E S U S did fuffer his Mother to fill into mif-interpretation and fufped, wliich could not but be a great afflidion to her excellent fpirit, rarely tem- per'd as an eye, highly fenfible of every ruder touch -, we mufl: not think it ftrange , if we be tryed and prefled with a calamity and unhandfome acci- dents : only remember,that GOD will finde a remedy to the trouble, and will fandtifie the affli,ilion, and fecure the pcrfon, if we be innocent as was the holy Virgin. But ^ofefhwzs not hafty in the execution of his purpofes, nor of making jq^ his thoughts determinate, but flood long in deliberation, and longer before he aded it, becaufe it was an invidious matter, and a rigour : he was firft to have defam'd and accus'd her publickly, and being convided, by the Law » Joh.i.?. (he was to dye •, if he had gone the ordinary way : but he who was a jufi /^y^l)^'^]^^ tnan^ that is, according to the ftyle of Scripture, and other wife Writers, 4 ;K«?^Hf'«t>- good^ a charitable man, found that it was more agreeable to Juftice to treat ^3^l^^'\Z- an offending perfon with the eafieft fentence, then to put things to extremi- loaTde vi a ty, and render the perfon defperate, and without remedy, and provok'd by ApoUon.i.?. the '•^" 24 Confiderations upon the Irjteryaly dec, ParcL the fuffering of the worft of what (lie could fear. No obligation to Ju' nice does force a man to be cruel, or to ufe the Iharpeft fentence. A juft man does Juftice to every man and to every thing •, and then, if he be alfo wife, he knows there is a debt of mercy and compaflion due to the infirmi- ties of a mans nature ; and that debt is to be paid : and he that is cruel and ungentle to a finning perfon, and does the worft thing to him, dyes in his debt, and is unjuft. Pity, and forbearance, and long- fuffering, and fair in- terpretation, and excufing our brother, and taking things in the beft fenfe, ^'^^;(^''''^^^^*;. and pairing the gentleft fentence, areas certainly our duty, and owing to late, fed ctiam evcry perfon that does offend and can repent, as calling men to account can abucufatmii bc owing to the Law, and are firft to be paid ^ and he that does notfo, is f^Tpn/onlTft^. ^n unjuft perfon : which becaufe ^ofeph was nor, he did not call furioufly Ambrof, for Juftice, or pretend that God required it at his hands prefently, to undo a fufpedled perfon ^ but waved the killing letter of the Law, and fecured his own intereft and his Juftice too, by intending to difmifs her privately. Butjbefore the thing was irremediable, G O D ended his Queftion by a heavenly demonftration, and fent an Angel to reveal to him the innocence of his Spoule, and the Divinity of her Son •, and that he was an immediate derivative from Heaven, and the Heir of all the World. Andm all our doubts we (hall have arefolution from Heaven or fome of its Minifters, if we have recourfe thither for a Guide, and be not hafty in our difcourfes, or inconfiderate in our purpofes, or rafli in judgement. For GOD loves to give affiftances to us, when we moft fairly and prudently endevour, that Grace be not put to do all our work, but to facilitate our labour : not crea- ting new faculties, but improving thofe of Nature. If we confider warily, GOD will guide us in the determination : But a hafty perfon out- runs his guide, prevaricates his rule, and very often engages upon error. The Prayer. r\ Holy ^ ESIl, Son of the Btermll God, thyghy is far above all Heavens, ^^ and yet thou dtdjl depend to Earth, that thy defant ?m^ht be the more gra" cieus, by horv much thy glories rvere admirable, and natural and iiifef arable : t adore thy holy humanity with humble veneration . and the thankful addrejjes of re- ligious joy, hecdufe thou hajl ferfonally united humane niUiire to the Eternal Word^ carrying it above the Jeats of the highefi Cherubim. This great and glorious My- fiery is the honour and glory of man : it was the expectation of our fathers, who^ jaw the myjlerioufnejs of thy incarnation at great and obfcure di(l:ances:Andblef- fed be thy Name, that thou h,i/l can fed me to be born after thefidflling of thy pro- phecies, and the confummation and exhibition of f ogre at a love, fo great myfieri- oftfneffe. Holy ^ E SU^ though I admire and adore the immenfuy of thy love and condefcenfton, n>ho tvertpleajedto undergo our burdens and infirmities for us, yet J abhor myfelfand detefl my oivn impurities, jvh/ch rvere fo great and contradiclo' ry to the excellency of G D, that to deflroy Sin and fave us, it became neceffary that thou fliouldejl be fent info the rvorld, to dye ottr death for us, and to give us of thy life. Deareft Part I. ^e Trayer. Y) ^trefi ^ESU^ thoudiM not breathe one figh^ nor j\)ed one drof of bloody *^nor jveep one tear^ norfupr one ftrife^ nor f reach one Sermon for the jalva- tion of the Devills ; and what fadnefe and jhame is it then^ that I fheuld caufe fo many infuffcrable loads of ferrorvs to fall ufon th^ facred headf Thou art wholly given for ?»?, wholl) /pent upon my ufes, and tvhelly for every one of the Ele5}. Thou in the beginning of the work of our redemption didft fuffer nine moneths im- frtfonment in the pure womb of thy Holy Mother^ to redeem me from the eternal fervitiide of Sin and Its mijerable confequents. Holy ^ESU, let me be borna- new^ receive a new birth and a netv life, imitating thy graces and excellencies by which thou art beloved of thy father, andhafi obtained for us a favour andattone- ment. Let thy holy will 6e done by me, let all thy will be wrought in me, let thy will be wrought concerning me, that I may doe thy pleajure, and fubmit tt the difpenfation of thy providence, and conform to thy holy will, and may for ever ferve thee in the communion of Saints^ in the fociety of thy redeemed enes^ now and in the glories of eternity. Amen. ^5 Sect. Paul- ^■7 Sect. III. The 5\(ativity of our blejjed Saviour JESUS. H E holy Maid longed to be a glad Mother, and flie whocanied a burden, whofe proper comrRenfuration is the days of Eternity, counted the tedious minutes, expeding when the Sun of Righteoufnelfe Ihould break forth from his bed, where nine moneths he hid himfelf as behinde a fruitfull cloud. About the fuiie time GOD, who in his infinite wifedome does con- centre and tye together in one end, things of difparate and difproportionate natures, makmg things improbable to cooperate to what wonder or to what truth he pleafes, brought the holy Virgin to Bethlehem the cityofD.iw^ to be taxed with her husband lofcph^ according to a Decree upon all the World ilTmng ixomAugnfihs C .jur ^ Butthishap- .-.;,,, x^,,^,a^^_^,v ^-n^^.y.^. nedin this conjundion ot time, that that it might 'eV©- w^ /^uV^b HAciKda, AipTl^ J>' be fulfilled which w^as fpoken by theProphet Micah: -i^^y^i >c, -mijiKivfii '^v■mv'u -^ kas- And thou Bcthkhm tn the land of ^udah, art not the °n,it!ffRZffTAnmfM- u7tw'o\1npad:'i'^^. kali among the Princes of ^udah: for out of thee fl;all cvfar: Auguik & PLvaio siUno coss. ceme a Govcrnoitr^ that jhall rtde my people ifracl. This rare ad of pro- vidence was highly remarkable, becaufe this taxing feems wholly to have been ordered bv God to ferve and minifter ■' to the ,,„.„ , -tv r ' „ a j circumlbnces ol: this birth, tor this taxing was not tb'xw //^ t^ Tf o5ti>'^i]@- twj ^??*f «f . in order to tribute. Herod was now King and recei- s. ivoPlt ■ hom: 8. m Matth. ved all the revenues of the Fiicus, and paid to AHgnJit^ an appointed tribute after the manner of other Kings , friends and Relatives of the Roman Em- y^jcswdm pire : neither doth it appear that the Romans laid a new tribute on the Jews m verbo ^t/m- before the Confifcation of the goods of y^n'/^cW. ^//■^«/»i therefore fen- >e??"|- ,, ding efpeciall delegates to taxe eveiy city , made onely an inqueft after ^^44^ L'Jj the ftrength of the Roman Empire in men and moneys : and did him- a.xh^, -m.-n^^ felfno other advantage, but was direfted by him who rules and turns the '^!J_^^^! hearts of Princes, that he might by verifying a prophecy, fignifie and pub- Kimhmy^.- iilli the Divinity of the miilion and the birth of Jefus. 4»^im- She that had conceived by the operation of that Spirit who dwels within - • the element of love, was no ways impeded in her journey, by the greatneife of her burden, but arrived at Bethlehem in the throng of ftrangers, whohad fo filled up the places of hofpitality and publick entertainment, that there was no room for lofeph and Mafy in the Inne. But yet (he felt that it was ne- ceffary to retire where lire might foftly lay her burden, who began now to call at the gates of his prilbn,and Nature was ready to let him forth. But ihe that was Mother to theKing of all the creatures,could find no other but a (iable, " a cave of a rock •, whither (he retired, where when it began to be ^J'"^^" ^T, with her after the manner of women, ihe humbly bowled her knees, in the ii^y'l'^'^ [5" ' pofture and guile of worfliippers •, and in the midft of glorious thoughts IrOrcUnsn and higheft (peculation, brought forth herfrfi born into the mrld. a jj^'SI'' '5K£?^<' «pT(5- -P.^ai^ 'tum^. apudhw.Scc'.hnm pmodum Judel erafifunt txHd'itee tcxtii. Sic & Symmachns, «flQ- •fo^im^ mvjliie BiiMihcm, Qvs dmins pmslndiiUaiU: ■ F 2 As . z8 Confiderations Paid. 3. As there was no fin in the conception, lb neither had flie pains in the produftion, as the Church from the days of Gregory Nazfanz.cn untill now hath pioufly belceved ^ thougli before his daycs there were ibme opinions to thecontraiy^ but certainly neither fo pious, nor lb reaibnable. For to her yitUwaddiii- -jjQj-jg jij j^Qj £]^g punilliment of Eve extend, tmt in jorrew jhc jhotdd bring g«wpag. 170. j^^^j^^ For where nothing of lin was an ingredient, there miiery cannot co- habite. For though amongft the daughters of men many conceptions are innocent and holy, being (andih'ed by the word of God and prayer, hallow- ed by manage, defigned by prudence, feafoned by teinperance , conducT:ed by religion towards a jnft, an hallowed and a holy end, and yet their pro- dudions are in forrow •, yet this of the blefled Virgin might be otherwilc-, becaufe /^frf, fin was n-o relative^ and neither was in the principle, nor the : derivative, in the ad nor in the habit, in the root or in the branch : there was nothing in this but the fandification of a Virgins womb, and that could not be the parent of forrow, efpecially that gate not having been opened by which the curfe always entred. And as to conceive by the holy Gholtwas glorious, fo to bring forth any of the fruits of the Spirit^ is joyfuU, and full of felicities. And he that came from his grave fift tyed with a fto-iie and fig- nature, and into the CoUedge of Apoftles, t/jc doors being jhrn^ and into the glories of his Father through the folid orbs of nil the Firmament, came alio (as the Church pioufly beleeves) into the Wc.id fo, without domg violence to the virginal and pure body of his Mother, that he did alfo leave her vir- ginity entire, to be as a feal, that none might open the gate of that Sandu- ary, that it might be fulfilled which was fpokenof the L O R D by the Pro- £^6^4*. I. phet. This gatejha/l be jhut^ H jlall not be opened, and no man Jha/i enter in bj it^ becaufethc Lord God of ifrael hath entredby it, therefore it jh all be flint. ^^ Although nil I ht \Vorld were concerned in the birth of this great Prince, yet I finde no Ifory of any one that miniftred at it, lave onely Angels who knew their duty to their LORD, and the great intercfts ot'that perfon ; whom, as foon as h' was bom,they prefented to his Mother, who could not but receive him \vith a joy, next to the rejoycings of glory and beatifick vi- fion, feeing him to be born her fon, who was the Son of G O D -, of greater beauty then the Sun, purer then Angels, more loving then the Seraphims, as deer as the eye and heart of G O D, where he was from eternity ingraven, his beloved and his onely begotten. r V^hen the Virgin Mother now felt the firft tendernefTe and yernings of a Mothers bowels, and fow the Saviour of the World born, poor as her for- tunes could reprefent him, naked as the innocence of y^^iiw, Ihe took him, andrvrapt him mfrvadling clothes-., and after ilie had a while cradled him in her arms, flie laid him in a manger •, for fo was the defigne of his humility-, Hab.j. V. 4. m that as the laft Scene of his life was reprefented among Theeves, fo the firft ^mco^ofwii. "^^'^^ amongft beafts, the flieep and the oxen •, according to that myfterious Sic Lxx. ' hymn of the Prophet Habakktik^ His brightnejj'e was as the light, he had horns coming out of his hand, and there ivas the hiding of his power. ^^ But this place, which was one of the great inlbnces of his humility, grew to be as venerable as became an inftrument, and it was confecrated into a Vm.^iiide Church, the Crib into an Altar, where firft lay that Lamb of GOD, which lock fanatix.i afterwards was (acrificed for the fins of all the World. And when Adrian f m^T^' ^^^ Emperour, who intended a great defpight to it, built a temple to Venm '" "* ■ and Adorn in that place, where the holy Virgin Mother, and her more holy Son Parti. Hijlory of the J^ativity. zp Son, were humbly bid, even fo lie could not obtain, but that even amongft the Gentile inhibitants of the neighbouring countries, it was held in an ac- count far above Icandal and contempt. For GOD can ennoble even the meaneft of creatures, efpeciallyifit be but a relative, and infb-umentall to Religion, higher then the injuries of Icoffers and malicious perfons. But it was then a Temple full of Religion, full of glory, when Angels were the Minifters, the holy Virgin was the worlhipper, and CHRIST the Deity. Al. Sect. 3 . ronfiderat'tons upon the birth of our bleffed Saviour } E S V S. ALthough the blefled JESUS defired with the ardency of an infla- med love to be born, and to finiHi the work of our Redemption, yet he did not prevent the period of Nature, nor break the laws of the womb, and antedate his own fanctions which he had eftablilhed ibr ever. He ftaid nine moneths, and then brake forth fonall uniting tt to the Divinity ,teach ntcfo reverently to account ofit^that 1 may not dare to profane it with impure lujls or cay live affections^ and unhallow that ground where thy holy feet have troden. Give to me ardent dc fires y and efficacious projecutions of thefe holy cffe^/s.^ which thou didfi defignfor m in thy Nativity, and other parts of our redemption ■• gt'i'i me great confidence in thee, which thou hafl encouraged^ by the exhibition offo glorious favours •, great for row and confufion of face at the fight of mine own imperfee/ionSyind eflrangements andgreat diflances from thee ^and the perfcciions of thy foul; and bring me to thee by theflriclneffes of a zealous and affeclionate 34 T^he duty of Parti, imitatiort of thofe [aridities ^ rvhich next to the l/jpoftaticall nmon^ added lujlre and excellency to thy humanity, that I may live here with thee in theexprelJcs of a holy life, and dye with thee hy mortification, and an unwearied patience, and reign mththee in immortallglories,worldwithoiit end. Aitien. dica muhti in fmtm iuvet Discourse I. Ofnurfing children^ in imitation of the ^lc[fed Virgin" Mother. iHefe later ages of the world have declined into a foftneflfe above the effeminacy of Afian Princes , and have contraded cuftomes which thofe innocent and healthfuU days of our Anceftors knew not, whofe piety was naturall, whofe charity was operative, vvhofe policy was juft and valiant, and whofe oeconomy was fincere and porportionablc tothedifpofitions and requifites of nature. And in this particular the good women of * old, gave one of their inftances-, the greateft perfonages nurft their own children, did the work of Mothers, and thought it was un- 'Domnm, atque likely, women fliould become vertuous by ornaments and fuperadditions of flbmaqudlh morality, who did decline the laws and prefcriptions of nature, \vhofe prin- mt perufiafo- ciples fupply US with the firft, and mofl common rules of manners and more bbusfcrmcU pgrfed adions. In imitation of whom, and elpecally of the virgin Mary *NMm^LummVi\^(iy^^^r»othermdnur JESUS, I ftiall endevour to corre(5t ittvaint conchy- thofe foftnefTes and unnaturall rejedions of children, which are popular up iia Magis,&c. cuftome and fafhion, even where no necefsities oi nature or ;»// reafon can Hor. epod. i- , - ' J J J J make excule. 2 ^ And I cannot think the Queftion defpicable, and the duty of meaneft confideration, although it be fpecified in an office of fmall efteem, and fug- gefted to us by the principles of reafon,and not by exprefs fandlions of Divi- nity. For although other adions are more perfed and fpirituall, yet this is more naturall and humane -, other things being fuperadded to a full duty rife higher, but this builds ftronger, and is like a part of the foundation, having no luftre but much ftrength-, and however the others are full of or- nament, yet this hath initfome degrees of neceflity, and poflibly is with more danger and irregularity omitted, then adions which fpread their leaves fairer, and look more gloriouily. 3^ I . Here I firft confider, that there are many fins in the fccne of the body, and the matter of fobriety, which are highly criminall, and yet the laws of GOD exprefled in Scripture ».iwe/Afw«tf/; but men are taught todiftin- guifli them by that reafon which is given us by nature, & is imprinted in our underftanding in order to the confervation of humane kinde. Forfince every creature hath fomething in it fufficient to propagate the kinde and to conferve'the individuals from perilliing in confufions and generall difor- ders, which in beafts we call /«/?/«cf7, thatis, anhabituallorprimedifpo- fition to do certain things which are proportionable to the end whither it is defigned -, man alfo, if he be not more imperfed, muft have the like, and becauiehe knows and makes reflexions upon his own ads, and underftands the NaliiiMc fin Parci. J^irfing Chilc/ren. J.f the reafoo of it, that which in thtm is ii^///#t/, in him, isHXturallraft^t^f vvluchis, a defire to preferve himlelf and his own kimde, md differs ifa&m f" infttnct^ becaule he underftands his mpmti and the real'onaWenelfe ofit, y^= and they do not. But becaule man being a higher ttkivg even in the dtdeic ^f"^^'* '^"J" of creation, and deiigncd to a more noble end, in his annnall capacity, hra "-ly'^^mm'^-A argumentative wftmci ts larger then the t)jtural/ inftiitii ofbea'fts: fothe ■^e'^f K?-^oyJ.- hath inftinds in him in order to the conlervation of fociety •, and therefoi'e ^^^^ ''Tfjj- hatfe principles, tliat is, he hath naturall defires to it for his own g«od-, and k)i/ iwi'^V ju- becaule he uiKieiftands them, tliey are aUlal prtnaples^ and L.urs offi.anfe^ tro^ov toi- toc but are no other then what I have now declared. For hearts do the kuYv« ^J. joi'^h things we do, and have man-j the lame inclinations, which in us are the kw$ o.igin.i6.io. of nature, even all which we Ivne in order to our common end. Bat that vvhichinbeaftsis;z dired order to a ncceffary end, and by that is inade realbnable. I fay [^hfomefinfe'} it is a law, that is, it is in a necr difpofition to become a law. It is a rule without obligation to a particular punilhment, beyond the effed of the naturall inordiaition and obliquity of the ad ^ it is not the meafure of a morall good or evill •, buf of the naturall •, that is, of comely and un- comely. For if in the individuals it Ihould fail, or th.^t there paffe foni€ greater 36 The Duty of Paui. greater obligation upon the perfon in order to a higher end, not confiftent with thofe means defigned in order to the leflcr end, in that particular it is no fault, but fometimes a vertue. And theretore although it be an infl:in(5J:,or reafonable towards many purpofes,that every one ihould beget a man in his own image,in order to the prefervation of nature,yet if there be a fuperaddi- tion of another and higher end, and contrary means periwaded in order to it (fuch as is holy coelibate or virginity,in order to a ipirituall life, in fome per- fons) there the inftinft of nature is very far from palfing obligation upor^the con{cience, and in that inftance ceales to be reafonable. And therefore the Romans, who invited men to manage with priviledges, and punithed morofe and ungentle natures that refufed it, yet they had their chafteand unmaried Veflalls-, the fiift,in order to theCommon-wealth:thefe,ina nearer order to religion. -^ 5. Thefe inftincSs or reafonable inducements become laws, obliging us in confcience and in the way of religion, and the breach of them is direftly criminalljwhen the inftance violates any end of juftice or charity, or fobrie- ty,eitherdefignedin natures firft intention, or fuperinducedby GODor man. For eveiy thing that is unreafonable to fome certain purpofe, is not prefently criminall, much lelle is it againft the law of nature, ( unlefie every man that goes out of his way fins againft the law of nature,) and every con- tradiding of a naturall defire or inclination is not a finne againft a law of na- ture. For the reftraining fometimes of a lawfull and a permitted defire is an ad of great vertue , and purfues a greater reafon j as in the foriner inftance-, but thofe things onely, againft which fuch a reafon as mixes with charity or juftice, or fomething that is now in order to a further end of a commanded inftance of piety, may be without errour brought, thofe things are onely cri- minall. And GOD having firft made ourinftinds rcaforvable, hath now made our reafon and inftinds to be fpirituall, and having fome times re- ftraincd our inftin(5ts, and always made them regular, he hath by the inter- mixture of other principles made a feparation of inftindt from inftind:, lea- ving one in the forme of naturall inclination, and they rife no higher then a permilfion or a decency, it is lawfull, or it is comely fo to do : (tor no man canaffirme it to be a duty to kill him that aflaults my life, or to maintain my children for ever without their own induftry, when they are able •, what degrees of naturall fondncfle foeverl have towards them-, nor that I fin, if I do not mary, when I can contain : ) and yet every one of thefe may pro- ceed from the affedions and firft inclinations of nature^ but untill they mingle with juftice, or charity, or fome inftance of rehgion and obedience, they are no laws^ the other that are fo mingled being raifed to duty, and religion. Nature inclines us, and reafon judges it apt and requifite in order to certain ends, but then every particular of it is made to be an ad of religi- on from fome other principall ; as yet, it is but fit and reafonable, not reli- gion and particular duty, till GODor man harh interpoled. Butwhatfo- ever particular in nature was fittobemadeaLawofreligion,ismadefuch by the fuperaddition of another principle -, and this is derived to us by tra- dition from v^^^w or iNTe^^/^', or elfe tranfmitted to us by the confent of all the world upon a naturall and prompt reafon, or elfe by fome other inftru- mcnt derived to us from GOD, but efpecially by the Chriftian religion, which hath adopted all thofe things, which we call things honef}:^ things comely and things of good report, into a law and a duty, as appears Fhil. 4.8. y Upon parti. ^A(jir/tng Children. 3y Upon thefe Propofitions I fliall infer by way of Inftance, that it is a 8. duty that women (hould nuife their own children. For firft, it is taught to Women by that inftintil which nature hath implanted in them. For as phavonnus the Philolbpher difcouried, it is but to be half a Mother to bring forth Children, and not to nourilh them : and it is fome kinde oi '^fud /t. eai- abortion, or an expofing of the Infant, which in the reputation of all wife "'"■'•'^' '•'" Nations is intamous and uncharitable. And if the name of Mother be an appellative of affeifHon and indearments, why fliould the Mother be wil- hng to divide it with a ftranger -r The Earth is the Mother of us all, not onely becaufe we were made of her red Clay, but chiefly that fhe daily gives us food from hev bowels and breafts : and Plants and Beads give nou- riiliment to their oif-fprings, after their produdion , with greater tender- nefs then they bare them in their wombs : and yet Women give nouiifli- ment to the Embryo , which whether it be deformed or perfed: they know not, and cannot love what they never faw •, and yet when they do fee it , when they have rejoyced that a Childe is born , and forgotten the forrows of produdion, they who then can firft begin to love it, if they begin to divorce the Intant from the Mother , the Objed from the Afiedion , cut off the opportunities and occafions of their Charity or Piety. For why hath Nature given to Women two exuberant fontinels, which 9. like trvd Roes that are twins feed among the Lillies, and drop milk like dew from Herman, and hath invited that nourilhment from the fecret receffes where the Infent dwelt at firft, up to the breaft where naturally now the Childe is cradled in the entertainments of love and maternal embraces •, = but that Nature having removed the Babe, and car- ried its meat after it, intends that it Ihould be prefer- y;;'"^^^""^^''"'/?*-'^. crmpcrcg^ftu ved by the matter and ingredients of its conftituti- Si prohiba fHntmmammis,mba[q;doio,t,m on\ and have the fame dyet prepared, with a more Mifcet>&mgm:i pa:Hai inmtyenptrjcit. mature and proportionable digeftion^ \i Nature ^s^onicfimmtahmmtafH^/aaommodnrcbus, intended them not for nourilhment, I am fure it lefs cogn-nmq; bibanc membra hiwd mvna to- intended them for pride and wantonnefs •, they are ?'«'""• ^^■ needlefs excrefcencies and vices of nature , unlefs imployed in natures work and proper intendment. And if it be a matter of confideration of what blood children are derived : we may alfoconfider. That the deriva- tion continues after the birth , and therefore abating the lenfuality, the Nurfe is as much the Mother, as (he that brought it forth 5 and fo much the more, as there is a longer communicarion of conftituent nouridiment (for fo are the firft emanations) in this then in the other. So that here is firft the inftind or prime intendment of Nature. 2. Andthat this inftind may alfo become humane and reafonable, we 10. fee it by experience in many places, that Fofter-Children are dearer to the Nurfe then to the Mother, as receiving and miniftring refpedively, per- petual prettinefTes of love , and fondnefs , and trouble , and need, and invitations, and all the inftruments of indearment ^ befides a vicinity of difpofitions , and relative tempers by the communication of blood and fpiiits from the Nurfe to the fuckling, which makes u(e the more natural, and nature more accuftomed. And therefore the affedions which thefe cxpofed or derelid Children bear to their Mothers, have no grounds of nature or affiduity, but civility and opinion 5 and that little of love G which - 309^4 38 * The Duty ^"'^ obiitemu & which is abated from the Fofter-parents upon pubhck report th:it thej' are tic!at!s^cum^n- "ot natural, that httle is transferred to Mothersupon the fame opinion, and tis^quicqmdita no more. Hence comes thofe unnatural averfions, thofe unrelenting dif- cdiKatitiboi .1- poj",t[ons, tliofe carelefnefies and incurious deportments towards their chil- JLTZr^rSdren, which arc fuch ill- fown feeds, from whencemay arifeupabitrernefs Wf«w,wMOTof difpofitionand mutual provocation. The affe»5tion which Cliildren ^H-ai'iliB^Jmr ^^'^^' ^'^ ^^"'^^'^ Nurfes, was highly remark'd in the inftancc oi Scipis Afiattcus, In'! fed ciM/«', who rejeded the importunity of his Brother Africaniis, in behalf of the ^ o\'\nabiiis. ten Captains who were condemned for offering violence to the Veftals; A*! Gdiium. but pardoned them at the requcft of his Fofter-fifter : and being asked why he did more for his Nurfes Daughter, then for his own Mothers Son, gave this anfwer, 1 e(tctm her rather to k my mother that brought me up, then her that bore me and forsook me. And I have read tfie observation, That many Tyrants iiave killed their Mothers, but never any did violence to his Nurfe ^ as if they were defirous to fuck the blood ot their Mother raw, which flie refufed to give to them digefted into milk. And the Baftard- Brother of the Gracchi returning from his Victories in Afia to Kome^Y^d'enc- ed his Mother with a Jewel of Silver, and his Nurfe with a Girdle of Gold, upon the fame account. Sometimes Children are exchanged, and artifi- cial Baftardies introduced into a Family, and the right heir fupplanted. It hapned fo to Artabanus King of EpirM : his Childe was chang'd at nurfe, and the Son of a mean Knighc fucceeded in the Kingdome. The Event of which tvas this: The Nurfe too late difcovered the Treafon-, a bloody war was commenced,both the Pretenders flain in Battel,and the Kingdome it felf was ufurped by Alexander the Brother to olympiai, the wife ot rhtlip the Macedonian. At the beft, though there iiappen no fuch extravagant and rare accidents, yet it is not likely a granger fliould love the Childe bet- ter then the Mother • and if the Mothers care could fuffer it to be cxpofed, a ftrangers care may fuffer it to be negleded. For how ihall a hireling en- dure the inconveniencies, the tedioufneiTes and unhandfomnefles of a nur- fery-, when lhe,whofe natural affedion might have made it pleafanr, out of wantonnefs or foftnefs hath declined the burthenc" But the fad accidents, which by too frequent obfervation are daily feen hapning to Nurfe-chil- dren, give great probation that this intendment of Nature defigning Mo- thers to be the Nurfes, that their affedion might fecureand increafe their care, and the care beft provide for their babes, is moft reafonable and pro- portionable to the difcourfes of Humanity. 1 !• But as this inftind was made reafonable •, fo in this alfo the reafon is in *samGrMch- ^^^^^ ^^ ^^^^^ ^^j fpiiitual cffeds : and therefore is among thofe things mttr(Tmii \v\]ich GOD hath feparatcd from the common inftindsof Nature, and auepmus Co,- made properly to be Laws, by the mixtures of Juftice and Charity. For it £k. u!'c.T. is part of that education wliich Mothers ns a duty owe to their children,thar p-,»/i»«jVeHrtheydoinallcircumftances, and with all their powers which GOD to that f/iiens fa^Hs, pyj-pofe gave them, promote their capacities and improve their faculties. taxime curt. , . . , nfcndat. Ante {^g inclinations of the foul, fois the Nurle in order to the temper or the maxme curm Now in this alfo, as the temper of the body is coniiderable in order to *X7L^S-body: and a Lamb fucking a Goat, or a Kid fucking of an Ewe, change tncibHSy quasfi their fleece and hair rcfpedively, lay Naturalifts. For if the foul ot a Man jjcW/»/7ff,Ppi- ^,gj.gpyj.|j^,.Q[l^e[jO(jyof aMole, itcouldnorfeenor fpeak, becaufe it is «pMw?^um! not fitted withaninftrumentaptandorganical to the faculty: and when 1. 1. C.I. the Parti. of !I^rJing Children. 3^ the foul hath its proper inftruments, itsmufick is pleafant orharfli accord- >«'/aa>/qM- ing to the fweetnefs or the unevenneis of the ftring it touches : Tor David '^,'^'^f '^«f-''. himfelf could not have charm 'd Sauls melancholy ipirit with the fhings I^Cki^uII*, of liis Bowe, or the wood of his Spear. And juft lb are the aftions or dif- Hipi>.'.^. )ib. Jc pofitions of the foul, angry or plcalant, luftful or cold, querulous or paflio- ^'""'™''- nate , according as is the body difpofed by the various intermixtures of natural qualities. And as the carelefnefs of Nurfes have fometimes returned Kf^Tn^ di ^ Children to their Parents, crooked, confumptive, half ftarved, and un- V^^'^JJ^f^' clevinfrom the impurities of Nature: fo their fociety and their nourilh- Ariiloph. m ment together, have difpofed them to peeviflinefs, to luft, to drunkennefs, ""''"b"^- to pride, to low and bafe demeanore , to ftubbornnefs. And as a Man would have been unwilling to have had a Childe by Harpafle^ Seneca's vvifes fool , fo he would in all reafon be as unwilling to have had her to be the Nurfe : for very often Mothers by the birth do not tranfmit their imper- fedions, yet feldome it happens but the Nurfe does. Which is the more confiderable, becaufe Nurfes are commonly perfons of no great rank, cer- tainly lower then the Mother,and by confequence liker to return their chil- dren with the lower and more fervile conditions : and commonly thofe vainer people teach them to be peevifh, and proud, to lye, or at leaft fel- dome give them any firft principles contrariant to the Nurles vice. And therefore it concerns the Parents care, in order to a vertuous and vitious life of the childe, to fecure its firft feafonings •, becaufe,whatever it fucks in firft, it fvi^allows and believes infinitely, and pra^tifes eafily, and continues long- "/^mott^h- cft. And this is more proper for a Mothers care, while the Nurfe thinks that T^j" "^^^^ giving the childe fuck, and keeping its body clean, is all her duty. But the '^^l^^, tlti^ ^4other cannot think her felf fo eafily difcharged. And this confideration proverb, is material in all cafes, be the choice of the Nurfe never fo prudent and cui'fous : it is not eafily apprehended to be the portion of her care to give it fpiritual milk, and therefore it intrenches very much upon impiety and pofitive relinquifliing the education of their children, when Mothers ex- pofe the fpirit of the childe, either to its own weaker inclinations, or the wicked principles of an ungodly Nurfe, or the carelefnefs of any lefs obli- ged perfon. And then let me adde. That a childe fucks the Nurfes milk, and digefts j 2 . her conditions, if they be never fo "* bad, feldome gets any good. For Ver- * Hircanaqi tue being fuperaddition to Nature, and perfections not radical in the body, ^dmoriintubera but contradidions to, and meliorations of natural indifpofitions, does not'l^^^oi^'^y eafily convey it felf by miniftrations of food, as vice does, which in moft i^Aa('.. inftances is nothing but meer nature grown to cuftome, and not mended by Grace : fo that it is probable enough, fuch natural diftemperatures may pafs in the rivulets of milk, like evil fpirits in a white garment, when ver- mes are of harder purchafe, and dwell fo low in the heart, that they but rarely pafs through the fountains of generation. And therefore let no Mo- ther venture her childe upon a ftranger, whofe heart {he lefs knows then her own. And becaufe few of thofe nicer women think better of others then themfelves, (fince out of felt-love theynegled their own bowels) it is but an ad of improvidence to let my childe derive imperfedions from one of whom I have not fo good an opinion as of my felf. ^ And if thofe many bleflings and holy prayers wliich the childe needs, or j his askings or fickneftes, or the Mothers fears or joyes refpedively do oc- C 2 cafion. 4c 77;^ duty of Paa i. cafion, fliould not be caft into this account-, yet thofe principles, which in all cafes wherein the negled is vitious, are the caufes of the expoling the child, are extremely againlt the piety and charity of Chriftiaa Religion ^ which prefcribes feverity and auf^ere deportment, and theLibours eflo'vc^andex- cmplar tendernelle of affedions, and piety to children, which are the moft naturall and neareft relations the Parents have. That religion which com- mands us to vifit and to tend fick ftrangers, and wafli the feet ot the poor, and dfelTe their ulcers, and fends us upon charitable embalfies into unclean prifons, and bids us lay down our lives for one another, is not pleafed with a niceneffe and fcnfuall curiolity (that I may not name the wantonnefles of lufts) which denies fuck to our own child ren. What is more humane and af- fedionate then Chriftianity ■; and what is lefle naturall and tharicable then todeny theexprefTesofaMothersaffedion^ which certainly to good wo- men is the greateft trouble in the world, and the greateft violence to their defires, if they fliould not exprefle- and minifter c" 1 4. And it would be confidered , whether thofe Mothers, who have neg- leded their firft duties of piety and charity, can exped fo prompt and ealie returns of duty and piety from their children,whofe beft foundation is love, and that love ftrongeft, which is moft naturall, and that moft naturall which is conveyed by the firft minifteries and imprelfcs of nourifliment and edu- cation c" And if love defcends more ftrongly then it afcends, and commonly falls from the parents upon the children in Catarads, and returns back again up to the Parents but in gentle dewes^if the childes affedion keeps the fame proportions toward fuch unkinde Mothers^ it will be as little as atoms in the Sun, and never exprefle it felfe but when the Mother needs it not, that is, in the Sun-ftiine of a clear fortune. 1 5 . This then is amongft thofe inftinds which are natural, heightned firft by reafo^y and then exalted by grace into the obligation of a law: and being amongft the fandions of nature, its prevarication is a crime very neer thofe fins, which Divines, in deteftation of their malignity,call fias again(l nature:^ * s'cafui^s and is never to be excufed, but in cafes of ''^ necessity or ^renter duritj^ as 7ihlZ Zm- when the Mother cannot be a Nurfe, by reafon of naturall difability, or be Tiapatminim, afflided with a difeafe, which might be tranfmitted in the milk, or in cafe of quuquid cogit jj^g publick necefllties of a Kingdom, for the fecuringof fucceffioninthe (xoifat. cnec. j^^^^jj family. And yet concerning this laft, Lycurgm made a law, that the Nobleft amongft the Spartan women, though their Kings wives, ibould at ieaft nurfe their eldeft fon, and the Plebeians ihould nurfe all theirs : and Hutarch reports that the fecond fon of King Thcmijles inherited the king- dome mSfarta^oneXy becaufe hewasnurfed withhisMothersmilke, and the eldeft was therefore rejeded, becaufe a ftranger was his Nurfe. And that Queens have fuckled and nurfed their own children, is no very unufuall kindnelTe in the fimplicity and hearty affedions of elder ages, as is to be feen in Herodotus and other Hiftorians -, I fliall onely remark one inftance out of the Spanifli Chronicles which Henry Stephens in his Apology for Herodotus reports to have heard from thence related by a Noble perfonage Monfieur Marillac -, that a Spanifli Lady married into France nvwkd her child with fo great a tendernefle and jealoufie, that having underftood the little Prince once to have fuck'd a ftranger, flie was unquiet till flie had forced him to vo-- mit it up again. In other cafes, the crime lies at their door who inforce neg- led upon the other, and is hightiwd in proportion to the motive of the omiifion-. Parti, 0\(urfing Children. 41 omiflion-, as ifwantoniiefleoi' pride be the parent of the crime, theifliic belides its naturall deformity, hath the excrefceacies of pride orluftto make it more ugly. To fuch Mothers I propound the example of the holy Viigin, who had 1 6. the honour to be viiited by an Angel, yet after the example of the Samts in the Old Teftament, (he gave to the holy J E S LI S drink from thofe bot- tles which himlelf had filled for his own drinking-, and her paps were as furely blelfed for giving him fuck, as her womb for '^bearing him •, and reads a Led ure of piety and charity , which if we deny to our children , there is tiien in the world left no argument or relation great enoagh to ki;idle it from a cinder to a ilame. GOD gives drj l^nafls for a airje to fonie, for an afflkJion to others •, but thofe that invite it to them by voluntary arts, LevcnctbklJing^ibcrefore jlall itbefdrfromihem. And I remember that it was faid concerning Annim Mlmtim the Cenfor, that he thought it a pro- digy and extremely ominous to Rome, that a Roman Lady refufed to nurfe iier child, and yet gave fuck to a puppy, that her milk might with more fafe- ty be dried up with artificiall applications. Let none therefore divide the interefts of their own children : for flie that appeared before Solomon and would have the child divided, was not the true Mother, and w\as the more culpable of the two. The Prayer. C^ Holy and Et email GOD^ father of the Creatures^ and King of all the ^-^ IVorid^who haft imfnntedJn all the fonnes of thy Creation, principles and abilities to fcrve the end of their own prefervation^and to Men hafl fuperadded Reajon ^ making thofe frft pr open fit ies of nature to be reafonable in order tofocie- ty^ and a converfation in communities and bodies politick •, and haft by fever all laws and revelations directed our reasons to neerer applications to thee^ and per- formance of thy great cnd,the glory of our Lord and Father : Teach me ftri£tly to ob fcrve the order of Creation, and the deftgnes of the Creatures - that in my order I may do that fervice, which every creature docs in its proper capacity j LORD let me be as conflant m the ways of Religion, as the Sun m his courfe ; asreadyto follow the intimations of thy Spirit, as little birds are to obey the di- reBiens of thy Providence and the conduct of thy hand; and let me never by evill cuftoms,or vain company, orfalfe perfwafions, extinguift) thofe principles of mo- rality . and right reafon which thou hajl imprinted in my under ft audi ng, in my creation and education, and which thou haft ennobled by the fuperadditions of Chriftian inftitution •, that I may live according to the rules of Nature injtich things whichpe teaches, modeftly, temperately and affectionately, in all the parts of my naturall and Politicall relations-, and that I proceeding from nature to grace, may henceforth go on from grace to glory, the crown of all obedience, prudent and holywalking,through^eftis Chrift our Lord. Amen. G 3 Sect. parti. 45 Sect. IV- Of the great and glorious accidents happening about thebtrthoffESVS. rm Lthough the birth of CHRIST was deflitute of the ufs- allcxcrefcencies and leffe ncceffaiy Pomps whicliufed to fignific and illuftrate the birth of Princes •, yet his firft humility was made glorious with prefages, miracles, and lignifications from heaven, which did not onely, like the furniture of a Princely Bedchamber, fpeak the riches of the Parent, or greatnefle of the Son within its own wals , but did declare to all the world that their Prince was born, pub- lifliing it with figures and reprefentments almoft as great as its Empire. For when all the world did exped that in 5''«5-«'' ^lould be born their 2. Prince, and that the incredulous world had in their obfervation flipc by their true Prince, becaufe he came not in pompous and fecular illultrations 5 upon that very flock Veffaftan was nurs'd up in hope of the Roman Empire, ^"^^on. hi vita and that hope made him great in defignes, and they being profperous made '^^cia't^'Je his fortunes correfpond to his hopes, and he was indeered and engaged Dizm. upon that fortune by the Prophecy which was never intended him by the Prophet. But the fortune of the Roman Monarchy was not gjreat enough for this Prince defign'd by the old Prophets. And therefore it was not without the influence of a Divinity, that his DecefTor Augufti*! about the time of CHRISTS nativity lefufed to be called Lordr, pofliblyit wasOq/'«il-6.c.i2. to entertain the people with fome hopes of reflitution of their liberties, till he had grip'd the Monarchy with a ftrider and fafter hold 5 but the Chri- ftians were apt to bdeeve that it was upon the prophecy of a 5/^y/ fore- teUing the birth of a greater Prince, to whom all the world iliould pay adoration •, and that the Prince was about that time born in ^ud^a^ the orccle which was dumb to y^»^«/«.yque{tion, told him unask'd^the Devill ^"^*^"'''■'f'"■• having no tongue permitted him, but one to proclaim xhitan Hebrew child " ' "^" ' ' rpas his Lord and enemy . At the birth of which child there was an univerfall peace through all the 3. world. For then it was that Auguftus Cafar having compofed all the wars ofthe world, did the third time caufe the gates of ^rf«/^'s Temple to he'^'"'^''"- fliut 5 and this peace continued for twelve years, even till the extreme old age of the Prince, untill rufl had fealed the Temple doors, which opened not,till the fedition ofthe Athcma)is and the rebellion of the Dacims caufed Augufitis to arme. For he that was born was the Prwce of Peace^ and came to reconcile God with man, and man with his brother ; and to make by the fweetnefTeofhis example, and the influence of a holy dodrine fuch happy attonements between difagreeing natures, fuch confederations and focie- ikshetweenEmmits, that the ndfa^d the Lamb lloHld lie dow/itogether,dnd >. . . 5. a little childe boldly and without danger put his finger in the nefl andciverr. of an ^fpick •, and it could be no lefTe then miraculous, that fo great a body 44 Hijlory of the ylcctdents ^'"^ ^ as the Roman Empire, confifting of fo many parts, whofe conftitutions were diftering, their humours contrary, their interefts contradiding each others greatneile, and all thefe violently opprelTed by an ufurping power, Hiouldhavenolimboutof joint,not Ibmuchas an aking tooth, or a rebel- ling humour in that huge colledion ot parts : but lb It leemed good in the eye of heaven, by fo great and good a fymbole to declare not onelythe greatnefle but the goodnelTe of the Prince that was then born in Judtta^ the Lordofall the World. 4. But becaufe the heavens, as well as the earth, are his Creatures and do ferve him, at his Birth he received a ligne ia heaven ahove^ as well as /« the earth heneath^as an homage paid to their common Lord. For as certain Shepherds were keeping watch over their flocks by night, neer that part wheie lacoh did life to feed his cattell when he was in the land oi Canaan^ the Jngel of the Lord came ufort them, and the glorj of the Lard flwne round about them. Needs muft the mepherds be afraid, when an Angel came arayed in glory ,and clothed tlieir perfons in a robe of hght,' great enough to confound their fenfes and fcatter their underflandings. Bat the An^elfud unto them^ Fear net ^ for I bring unto -jou tidings of great ]oy ivhichfha/lbe to all people. For unto yon is born this day in the city of David a Saviour which is Chrifi the Lord. The lliepherds needed not be invited to go fee this glorious fight ^ but left their fancy fliould rife up to an expeftation of a Prince as externally glori- ous as might be hoped for upon the confequence of fo glorious an appariti- on, the Angel to prevent the miftake told them of a figne, which indeed was no other then the thing fignified ^ but yet was therefore a figne, be- caufe it was fo remote from the common probability and expedation of fuch a birth, that by being a miracle, fo great a Prince {hould be born fo poorly, it became an inftrument to fignifie it felf and all the other pans of myfterious confequence. For the Angel faid^ thisfhallbe a figne untoyoitj Te fhdllfindc the Babe wrapt injwadling clothes lying in a manger. J. But as light, when it firft begins to guild theeaft, fcatters indeed the darknefTes from the earth, but ceafes not to increafe its flame, till it hath made perfed day •, fo it hapncd now in this apparition of the Angel of light, he appeared and told his MefTage, and did iliine, but the light arofe higher and higher till midnight was as bright as midday •, forfuddenlj there was with the Angel a multitude of the heavenly ho(l : and after the Angel had told his Medage in plain fong, the whole chorus joyned in defcant,and fang a hymn to the tune and fenfeof heaven, where ^/ory is paid /oCJoiineternall and never ceafing offices, and whence good will defcends upon men in perpetuall j^itureouwpo- and never flopping torrents: their (ong was. Glory be to God on high^ on earth ^'' ''/'fH/Jll peace, goodwill towards men : by this fons not onelv referring to the ftrange ■MYifimamqtie peace which at that time put all the world in eale, but to the great peace pacmordmaii- which this new born Prince (hould make between his Father and all Man- one Del Cajar , . , comfojuit , m- kind. tui c(t Chn^itiy cu\Hi advcntuifax iflafamulata t(l : inotjus ortu audientibm homimhus cxuUanies AngHl cecmiunt, Oloiia in excctjis Dee, & in terra pax, &c. P. Orefim. (, Affoon as thefe blefTed Chorifters had fung their Chriftmas caroll,and taught the Church a hyran to put into her offices for ever, in the an- niverfary of this feftivity, the Angek returned into heaven^andthe fJjepherds went toBethlehem to fee this thing which the Lord had made known unto them. And they camt with hafl^and found Mary 4nd lofeph •, and the Babe lying in a manger : Juft Parti. ^4bout the !h(\ithity. 45 Juft as the Angel had prepared their expeibtion they found the narrative verified, and Taw the glory and the myftery ofit by that reprtl'entraent vvhichwas made by the heavenly Minifters, feeing GOD through the vail ot'a childes fleih, the Heir of'hcaven wrapt in fwadling clothes, and a pcrlbn to whom the Angels did miniftcriaid ma manger. And they beheld and wondred and worliiipped. But as precious liquor vvarm'd and hightned by a flame, firft crowns the 7, yeHcU, and then dances over its brim into the fire, increafing the caufe ot'its own motion and extravagancy: fo it happened to the ihepherds,who(e hearts being hlla-J with the oil of gladnefle up unto the brim, the joy ran over,- as being too big to be confined in their own breafts, and did communicate it Telt, growing greater by fuch diflemination : for when they had fecn it they made knctvn abroad the faying which wai told them concerning thif childe. And (as well they might) all that heard it wondred. But Mary^ having firft changed her joy into wonder,turned her wonder into entertainments ot the my ftery, and the myftery into a fruition and cohabitation with it. For Mary kef tail thef flyings^ and pondered them in her heart. And the fliepherds having feeii what the Angels did upon the publication of the news, which lefle concer- Hed them then us, had learnt their duty to ling an honour to GOD for the nativity of CHRIST, for the f})ef herds returned glorifying and fray fingCod for all the things that they had heard and feen^as itw^s told unto them. But the Angels had told the lliepherds that the nativity \vas glad tidings 8. of great ] oy unto all people •, and that the heavens mi^t declare the glory if God, and the firmar?tent }hcw hts handy %vork. This alfo was told abroad even to the Gentiles by a figne from heaven, by the meflage of a ftar. For there was a Prophecy of 54/4^w famous in all theEafterncountiey and recorded by Moles. 1 here fiall come aftar out of Jacoh^and afcepter jhall nfr outJfracl^oittofNamh.trn. Jacob P)all come he that fljall have dominion. Which although in its firft fenfe it fignified David who was the conquerour of the Moabites, yet in its more myfterious and chiefly intended fenfe, it related to the fon cA David: And in expectation of the event of this prophecy, the Arabians the fons of Abraham by Chetturah, whofe portion given by their Patriarch was gold,frankincenfe ''^'^'''''rj '"^^,^. and myrrhe, who were great lovers of Aftronomy, did with diligence ex- "/. * pedtherevelationofamighty Prince in ^^^^^4 at fuch time when a mira- culous and extraordinary ftar iliould appear, And therefore rvkn^-ejf^s was born in Bethlehem of ^udea in the days of Herod the King, there came wifemen infpired by God, taught by art, and perfwaded by prophecy,/^ww the Eafi 10 ferufalem. faying. Where is he that is born King of the ^ews^ for we have feen his (tar in the Eaji, and are come to wor(])ip him. The Greeks fuppofe this -which was called a ftar, to have been indeed an Angel in a pillar of fire and the femblance of a ftar •, and it is made the more likely by coming and ftanding direftly over the humble roof of his nativity, w'^ is not difcernible in the ftation of a ftar though it be fuppofed to be lower then the orb of tlie Moon. To which if we adde, that they onely fawitCfofarasweknow^and that it appeared as it were by voluntary periods, it will not be very impro- bable but that it might be like the Angel that went before the fons oi'lfraef in a pillar of fire by night, or rather like the little fliiningftars fitting upon thehodks oi Probw,Tharactis , and A ndrenictis Martyrs, when their bodies werefearched for, in the days oi Diocletian^ and pointed at by thole bright Anoel'^. This 4^ Hijlory of the Accidents Parci. ^. This ftar did not trouble f/^rtf^, till the Levantine Princes expounded the myfterioufnefle ot"it,andfaidit declared a /T/w^ to be born in /«;-^,and that the ftar was his^ not applicable to any fignification but of a Kings birth: * Ettmis mil' * And therefore although it wast no prodigy nor Comet, foretelling dif- 'cmaemF'* cafes, plagues, war and death, but onely the happy birth of a moft excellent t Chalcidius Prince, yet it brought affrightment to Herod and all ^enifalem: for when He- rn Tmtum fodthe King bad heard thefe things he was troubled^ and all j^erufalcm with him. And thinking that the queftion of the kingdome was now in difpute, and an Heir fent from heaven to lay challenge to it, who brought a ftar and the learning oftheEaft with him for evidence and probation ofhis title, //er<»i thought there was no fecurityto his ufurped pofleflion, unlelT'e he could rcfcind the decrees of heaven, and reverfe the lefults and eternall counfels of predeftination. And he was refolved to venture it, firft by crate, and then by violence. 10. And firjl, he calls the chief Priefls and Scribes of the people together^ and de- manded of them, where CHRIST fhouldbe born^and found by their joynt determination that Bf/^if^fw of ^«^f. i. intend our prayers as the moft apt prefents and oblations to the honour and '^'"''''' ^' ** fervice ofthis young King. But however the fancies of religion may repre- fent varieties of Ideas, the ac't of adoration was diredl and religious, and the myrrhe was medicinall to his tender body • the incenfe polTibly no more chen was neceflary in a ftable, the firft throne of his humility •, and the gold was a good Antidote againft the prefent indigencies of his poverty ^ pre- fents fuch as were ufed in all the Levant, (efpecially in Arabia mmumMHpiaveca,Tt,,„^u:m..s.-- to CHRIST, but thofe who are poor m (pint, de- foifers of the world, fimple in their hearts, without craft and fecular de- fignyes-, and therefore neitherdid the Angel tell the ftoiy to Herod, nov to the Scribes and Pharifees, whofe ambition had ends contradidory to the fimplicity and poverty of the birth of TESUS. ^ ' ' H Thef^ 5c Con jidc rations upon the Apparition parti. 7. Thefe Shepherds when they converted with Angels were watching over their flocks by night -, no Revellers-, but in a painfull and dangerous im- ployment, the work of an honeft calling, fecuring their folds againft incur/i- ons of wild beafts, which in thofe Countries are not (eldom, or infrequent. And CHRIST being the great Shepherd (and poflibly for the analogies fake the fooner manifefted to Shepherds,) hath made his Minifters overfeed of their flocks, diftinguiflied in their particular folds, and conveys the my- fterioufnefTeofhis kingdom tirft to the Paftors, and by their miniftery to the flocks ; But although all of them be admitted to the Miniftery,yet thofe onely to the interiour recefTes and neerer imitations of J E S U S, who are vvatchfull over their flocks, afllduous in their labours, painfull in their fuf- ferings, prefent in the dangers of the flieep, ready to interpofe their perfons, and Sacrifice their lives-, thefe arc Shepherds who firftconverfe with An- gels, and finally fliall enter into the prefence of the LORD. Butbefides this fymbol, we are taught in the fignifications of the letter •, That he that is diligent in the bufinelTe of an honeft calling, is then doing fervice to GOD, and a work fo pleafing to him, who hath appointed the fons of Men to labour, that to thefe fhepherds he made a return and recompenfe by the converfation of an Angel ^ and hath advanced the reputation of an honeft and a mean imployment to fuch a teftimony of acceptance, that no honeft perfon, though bufied in meaner offices, may ever hereafter in the cftimatioQ ofCHRISTS difciples become contemptible, f , The fignes which the Angel gave to difcover the Babe, were no marks of luftre and vanity, but they fhouldfinde, i.A Babe^ a.Swadled^ 3. Lying in a manger. The firft a teftimony of his hunnility, the fecond of his poverty, the third of his incomitiodity and uneafinelTe •, For CHRIST came to corn- bate the whole body of finne,and todeftroy every Province ofSatans King- (dome.For thefe are diredl ahtinomics to the lufis oftheflefh^ the luji of the ejes^ and the f ride of life, Againft the firft,CHRIST oppofed his hard and uneafie lodging, againft the fecond, the poornefte of his fwadling-bands and mantle, and the third is combated by the great dignation and defcent of CHRIST from a throne ofMajefty to the ftateof a fucking Babe. And thefe are the firft LefTons he hath taught us for our imitation, which that we may the better do, as we muft take him for our pattern, fo alfo for our helper, and pray to the Holy Childe, and he will not onely teach us, but alfo give us power and ability. The Prayer. O BlejfedMd eternal ^ESU, at whtfe birth the £ijtires of Angels fang ^fraifesto GOD^ and proclaimed feace to Me)»^fan£fifie my will and infe- rioHT ajfeffions ; make me H be within the conditions offeace, that I be Holy and mortifedya Deffifer of the world and exterionr vanities^ humble and charitable 5 that by thy eminent example J may be fo fixed in the deftgnes and profecatiott of the tndsofCODy and a bMicfull Eternity y that 1 be unmoved with the terrors of thetvorldy unaltered with its allurements and fedu^tons^ not ambitious of its ho- noHr^mtdeftrousofitsfulne^'e and plenty, but make mt diligent intheimphy- ment Parti. Confederations upon the Spiphany^^c, 5 1 mem thougivefi we, faitl/full in dtfcharge of my triifl\^ modcfi tn my deft res ^ con- tent in the ifjues of thy Providence^ that tnjuch dijpoftions I may receive and en- tertain vifitations from Heaven, and revelations of the myjleries andllifl'es E- vangelical ; that hyfuch dircStions I may be brought into thy pre fence, there to fee thy beauties and admire thy graces, and imitate all thy imitable excellencies and reflinthee for evcr,in this world by the perfeverance cf a holy and comfor- mable life, and in the world to come in the participation of thy ej]cntial glories and felicities, O blefjed and eternal J-ESUS. Amen . Ad. Sec t. 4. (Confederations of the Epiphany of the "B. f SSVS by a Star, and the adoration of f ES%) S by the Eafeern Magi. Go D, who is the univerfal Father of all Men, at the Nativity of the i . Mefias gave notice of it to all the World, as they were reprefent- ed by the grand Divifion of Jews and Gentiles. To the Jewifli Shepherds by an Angel, to the Eaftern Magi by a Star. For the Gofpel is of univerfal diflemination, not confined within the limits of a national Prerogative, but Catholick and diffufed. As GODS love was, fo was the difpenfation of it, without refpefts us to do * fomething towards it ^ fothat we may fay with Saint Pj«/, ''■'^TofXv salt It is not 7, hut the gr. ice of God that is with me-^ and at the iame time, when by v|°^7f ^'^Vijj reaibn of our cooperation we aifluate and improve GODS grace, andbe- ■T^KT©-«cfiV come diftuiguilhed from other perfons, more negligent under the fame op- '^^'■^^•'^f'^'y'- portunities, GODishe,who alio does diftinguilh us by the proportions ^'q^^-j^ ^^ and circumftantiate applications of his grace to every Angular capacity^ that ^v ivwx^p" we may be carefull not to negleft the grace, and yet to return the entire ^e/]«f;'fi'¥- % * r^ r-T\ 8T7W6SJ 011/8. glory to *GGD. Although GOD, to fecond the generous defigne of thefe wife perfo- 6. nages in the Enquiry of the New Prince, made the ftar to guide them through the difficulties ot their journey, yet when they came to Jerufalem, the ftar difappeared ^ GOD fo lefolving to try their Faith, and the activity of their deiires -, to remonftrate to them that G O D is the L O R D of all his Creatures, and a voluntary Difpenfer of his own favours, and can as well take them away as indulge them, and to engage them upon the ufe of ordinary means and minifteries when they are to be had •, for new the extraordinary and miraculous Guide for a time did ceafe ; that they being at jerufalem might enquire of them, whofe office and profeffion o' facred myftenesdid ODligethem to publith the MESS I AS. For GODisfo JJ^^^JI"^ great a lover of order, fo regular and certain an exador of us to ufe thofe otJ*^,^"''^' ordinary minifteries of his own appointing, that he having ufed the extra- 7"'?" >^-nK»- ordinary, but as Arcliireds' do frames of wood, to fupport the arches till X^ti^^T'" they be built, takes them away when the work is ready, and leaves us to ^?^. nv^miycu thole other of his delignation 5 and hath given fuch efficacy to thefe, that ^"^"'/j™?'; they are as perfwaiive and operative as a miracle: and S. i'4«/^ Sermon ^^«5^w!''^ would convert as many, :is if j\/<)/cjf ihould rife from the grave. And now "**'"''• the dodrines of Chriftianity have not onely the fame truth, but the fame evidence and virtue alfo they had in the midft of thofe prime demonftrati- ons extraordinary by miracle and prophecy, if Men were equally difpofed. When they were come to the Doctors of the Jews they asked confident- 7; ly, and with great openneffe, under the ear and eye of a Tyrant Prince, bloody and timourous, jealous and ambitious. Where ts he that ts born King of the -fews < And fo gave evidence of their faith, of their magnanimity and fearlefte confidence and profeffion of it, and of their love of the myfterie and objeift, in purfuance of which they had taken fo troublefome and vexa- tious journej'S : and befides that they upbraided the tepidity and infidell H 5 bafe- ^4 Confiderations upon the Epiphany Pare i- bafenefl'eofthcjewifli Nation, who ftood unmoved and unconcerned by alltheCircumftancesotwonder,andftirrednotoneftepto make enquiry after, or to vifit the new-born King. They alfo teach us to be open and confident in our Religion and Faith, and not to confider our temporal], when they once come to conteft againft our Religious intercfts. The Dodlors of the Jews told the Wife men where CHRIST was to be born, the Ma^i they addreUe themfelvcs with hafte to fee him, and to worlhip, and the Doftors thcmfelves ftirre not ^ GOD not onely fcrving himfelf with truth out of the mouthes of impious perfons, but magnifying the recefTes of his Counfell and Wifdome and Predeftination, who ufes the fame Dodrine to glorifie himfelf and to confound his enemies, to fave die Scholars, and to condemne the Tutors, to inftrud one, and upbraid the other 5 making it an inflrument of Faith and a convidlion of infidelity -, the Sermons of the Doftors in fuch cafes being like the fpoiles of Bevers,Sheep, and Silkworms, deflgned to clothe others, and are made the occafions of their own nakednelTe, and the caufes of their Death. But as it is a Demon- ftration of the Divine Wifdome, fo it is of humane folly; there being no greater imprudence in the World then to doe others advantage, and to Piaga rmtaie negled youT o\\'n. jfthoa doe ft well unto thy felf, men will (peak ^oodofthee • '^ulkrvZn ^"'^ if thou beeft like a Channell in a Garden through which the watcc frXw,'^7»runs,to cool andmoiften the Herbs, but nothing for itsownufe-, thou fiMormire. buildefl a fortune to them upon the ruines of thine own houfe, while (t/zer thy preaching to ethers^ thou thyfelfdoeft heceme a caflaivaj. ^. When the Wifemen departed from ^erufalem the ftar again appeared, and they rejoyced with exceeding great joy •, and indeed to new Converts and perfons in their firft addrefles to the worfliip of GOD, fuch fpirituall and exterior comforts are often indulged •, becaufe then GOD judges them to be moftneceflary, as being invitations to duty by the entertainments of our affedions with fuch fweetnefTes, which reprefent the glory of the re- ward by the antepafts and refreihments difpenfed even in the ruggednefle of the way and incommodities of the journey. All other delights are the plea- fures of Beafts or the {ports of children •, thefe are the antepafts and preven- tions of the full feafts and overflowings of Eternity. lo. When they came to Bethlehem^ and the Star pointed them to a Stable, they entred in, and being enlightned with a Divine ray proceeding from the face of the holy Childe, and feeing through the cloud, and pafTing through the fcandalofhis mean lodging, and poor condition, they bowed themfelvcs to the earth ^ firft giving them/elves an oblation to this great King-, then they made offering of their gifts •, for a Mans perfon is firft ac- cepted, then his gift •, GOD firft regarded Jkl^ and then accepted his of- fering: which we are beft taught to underfland by the prefenr inftance ^ for it means no more, but that all outward fervices and oblations are made ac- ceptable by the prior prefentation of an inward facrifice. If we have firft prefented our felves, then our gift is pleafant, as coming but to expreffe the truth of the firft facrifice : but if our perfons be not firft made a Holo- cauft to GOD •, the lefler oblations of outward prefents are like Sacrifices without /j// and fire, nothing to make them pleafant or religious. Vor all other fcnfes of this propofition charge upon GOD the diftinguilTiing and acceptation ofperfons, againft which he folemnly protefts. GOD regards no Mans perfon, but according to tiie doing of bis duty-, but then GOD Pan I- itnd (t^{doration by the Wifemen. 55 is faid firft to accept the perfon, and then the gift, when the perfon is fiifl iiindified and given to GOD by the vows and habits of a holy life, and then all the adions of his religion are honiogeneall to their principle , and acce- pted by the acceptation of the Man. Thefe Magi prefented to the holy Babe Gold, Frankinccnfe and Myrrhe, i j, protefting their taith of three Articles by the fynibolicall oblatipn : By Gold, that he was a King-, by Incenfe, that he was a GOD^ by Myrrhe, that he was a Man : And the prefents alio were reprefcntative of inreriour ver^- tues •, the Myrrhe fignifying Faith, Mortification, Chafl:ity,Compiindf ion, and all the adtions of the purgative way of Spirituall life ^ the Incenfe fig- nifying Hope, Prayer, Obedience, good Intention, and all the aitions and Devotions of the Illuminative-, the giving the Gold, reprefenting love to GOD, and our Neighbours, the contempt of riches. Poverty of fpirit, and all the eminencies and rpirituall riches of the unitivc life-, ;md theie oblati- ons if u'C prefent to the holy JESUS, both our perfons and our gifts ihall be accepted, our fins iliall be purged, our underftinding$ enlightned, and our wills united to this holy childe, and entitled ^o a communion of all his glories. ' <(;-■ iV And thus in one vierv and tm ififlances^ GOD hath d rawn all the World 1 2 .• to himfelf by his Son JESUS-, in the inftance of the Shepherds and the Arabian Magi, Jews and If^i'^rl^Zld^n^'^''' Gentiles, Learned and Unlearned, Rich and Poor, hum ova f^m, duct te, gfcgmtnr Noble and Ignoble-, that in him all Nations, and „ ,. , Pmnnaidam. all Conditions, and all Families, and all perlons r^unc ikint,uviget Angdomm might be blefTed, having called all by one Star or J^t lata Jujim, quAns iffe iati» other,bynaturallreafon,orbythefecretsofPhilo- s.v.unn..nu^:ri^.T'- lophy, by the Revelations oi the Golpel, or by the miniftry of Angels , by the illuminations of the Spirit , or by Ser- mons , and Didates of fpirituall Fathers -, and hath configned this leffbn to us , That we muft never appear before the Lord empty •, offering gifts to him by the expences, or by the affedions of charity, either the vvor- ihipping,or the oblations of Religion, either the riches of the World, or the love of the Soul ^ for if we cannot bring gold with the rich Arabians, we may with the poor Shepherds come 2.mki^e the Son left he be angry ^ and in all cafes come and [erve him ivith fear andreverence^Zivi()pimv^\he- joycings. The 5^' Parti. The Prayer. MOfi holy J- ESU, thett art the glory of thy people ifrael^ and a light to the Gentiles^ and tvert pleafedto call the Gentiles to the adoration and knowledge of thy [acred perjon and Litvs^ communicating the ineftimable riches of thy holy Di- fcipline^ to all ^ with an unfverfall nndijlinguifhing love •, gtve unto m fptrits docthle, pious ^ prudent, and duifiie, that no motion or invitation of grace ie in- ejfeihall ^ hut may produce excellent effect s upon us ^ and the Jeer et whifpers of thy Spirit mayprevatle upon our affections in order to piety and obedience^ as cer- tainly ^s the loudefl and mojl clamorous Sermons of the Gofpel. Create tn usfuch excellencies as are fit to be prejented to thy glorious Majejly • accept of the oblation of my fclf^and my entire jervices -^ hut be thou pleafedto verifiemy offerings and fecure the pojjefsion to thyfelf that the enemy may not pollute thefacrifce^ or divide the gift ^ or quejiion the title,; but that I may be wholly thine, and for ever •, clari- fie my underftanding^fanStifie my rvill, replenifb my memory with arguments of piety ^ thenfhall I prejent tothee an oblation rich and precious as the treble gift of the Levantine Princes. L OR D J am thine^ rejeli me not from thy favour^ exclude me not from thy prefence , then fhall I ferve thee all the days of my life, andpartake of the glories of thy Kingdome i» which thou reigueft gloriouflj and eternally. Amen. Sect- part I. 57 Sect.V. Of the Circumcijion of f ESV ^. , prefentation in the Temflc, an d hti N D now the blefled SAVIOUR of the World began i . to do the work of his miffion, and our redemption •, and becaufe Man liad prevaricated all the Divine Com- mandments, to which all humane nature refpedively to the perfons of leverall capacities was obliged, and there- fore the whole nature was obnoxious to the ju(t rewards of its demerits : Firft CHRIST was to put that nature he had alVumed mto a faveable condition by fulfiUing his Fathers preceptive will, and then to reconcile it adiually by fuffering the juft defer\'ings of its prevarications. He therefore addrelTes himfelf to all the parts of an adive obedience, and when eight days were accomfUflud for the circurNafn'igofthe childe, he expofed his tender body to the iharpnelTe of the circumcifing flone, and llicd his bloud in drops, giving an earnefl: of thofe rivers which he did aftenvards pour out for the cleanfing all humane nature, and extinguifli- ing the wrath of GOD. He that had no finne,nor was conceived by naturall generation, could 2. have no adherencies to his foul or body whi^zh needed to be pared away by a rite, and cleanfed by a myftery : neither indeed do we finde it exprefled, "o^ ^,^;^tjff that Circumcifion was ordained for abolition or pardon ot original fin, (it ^^^'« '-'t'^Jl is indeed prefumed fo •, ) but it was inftituied to be a feal of a Covenant be- aix^hurbi Tt' tween GOD and Jhraham^and ylbrahams pofterity, A Jial of the rtghteouf- sfa-.ioStt- «- neije of faith ^dind therefore was not improper for him to fufter, who was the '^^,/'^f^-i^^ chMeo^Akaham, and who was the Prince of the Covenant, and the author s.i^yC k-7Ti>!R,'- andfimjher of that faith^ which was configned to Abraham in Circumcifion. ^»^\'^f'f^ But fo mylterious were all the adions of JESUS, that this one ferved many ^.^^/euIX. ends: for I . It gave demonftration of the verity of humane nature, 2. So /•9.c-i•f'■«- hebegantofulfillthelaw, 3. And took from hiijifelf the fcandall of un- ^■''•^"''•'''S^'- circumcifion, which would eternally have prejudiced the Jews againft his entertainment and communion •, 4. And then he took upon him that name which declared him to be the SAVIOUR of the World, which as it was confummateinthebloudoftheCroflre,fowasit inaugurated in the bloud of Circumcifion, For when the eight days were accomplijhed for circumcifing of the childe^ his name was called f'ESUS. But this holy Family who had laid up their joyes in the eyes and heart of 5. GOD, longed till they might be permitted an addrefle to the Temple, that 'there they might prefent the holy Babe unto his Father-, and indeed that he , who had no other, might be brought to his own houfe : For although, while he was a childe, he did differ nothing from a fervanr, yet he was the Lord of the place, It was his Fathers houfe^ and he was the Lord of alL and therefore when the dajs of the ptrificatton were accomfjlif})ed^ they brought him to ^erufalem to pefcnt him to the Lord-^ To whom he was holy, as beuig the firft born ^ the firft born of his Mother^ the onely begotten fan of h:s Father^ and the ^S* Hijioryofthe Circumcijtonjdcc, Parti. the firji born of every creature. And they did with him according to the law otMofes, offering a pair of Turtle Doves for his redemption. 4- But there was no publick ad about this holy childe, but it was attended by fomething miraculous and extraordinary. And at this inftant the Spirit of GOD dircfted aholy perfon into the Temple, that he might feel the ful- filling of a Prophecy made to himfelf, that he might before his death behold the Lord's CHRIST^ and imbrace the glory and confolation cf jfrael, and the light of the Gentiles in Iiis arme -, for old Simeon came by the Spirit into the Temple, andn>hen the Parents brought in the childe ^ESUS, then took he him up in his arms and blefjed GOD, and prophecied, and fpake glorious things of that childe, and things fad and glorious concerning his Mother- that the childe was fet for the rtjing and falling of many in ifrael, for a ftgne thatjhould be fpoken againfl ; and the bitterneffe of that contradi(5lion fhould pierce the heart of the holy Virgin Mother like a fword, that her joy at the prefent accidents might be attempered with prefent revelation of her fiiturc trou- ble, and the excellent favour of being the Mother of GOD might be crowned with the reward of Martyrdome, and a Mothers love be raifed up to an excellency great enough to make her fuffer the bitterneffe of being transfixed with his love and forrow, as with a fword. But old ^»na the Propheteffe came alfo in, full of years, and joy, and found the reward of her long prayers and fafting in the Temple •, the long looked for redemption of Ilrael was now in the Temple, and flie faw with her eyes the Light of the World, the Heir of Heaven, the long looked for Mefsiaf, whom the Nations had defired and expefted till their hearts were faint, and their eyes dimme with looking further and apprehending greater diftances : She alfo prophecied and gave thanks unto the Lord. But ^ofeph and his Mother marvelled at thofe things which rvere fpoken of him. Ad. Sec t. 5. Coniderations upon the Circumcijion of the holy childe }ESVS. WHen eight days were come, the holy JESUS was circumci- fed, and ilied the firft fruits of his bloud,offering them to God like the pra?libation of a facrifice , and earneft of the great feasofeffufiondefigned for his Paflion, not for the expiation of any ftain himfelf had contracted ; for he was fpotleffe as the face of the Sun, and had contrafted no wrinkle from the aged and polluted brow of Adam : but it was an adl of obedience, and yet of choice and voluntary fufception, to which no obligation had paffed upon him in the condition of his own per- fon. For as he was included in the verge of Abrahams pofterity, and had put on the common outfide of his Nation, his Parents had intimation enough to paffe upon him the Sacrament of the Nationall Covenant, and it became an aft of excellent obedience : but becaufe he was a perfon ex- traordinary, and exempt from thereafonsof Circumcifion, and himfelf in . perfon p*rti. Qonfiderations upon the Ctrcumctllotu «^9 perfon was to give period to the rite, therefore it vvns an ad of choice in him, and in both the capacities becomes a precedent of duty to us, in the firft of obedience^ in the fecond oUmmility. But k is confideniblc, that the holy JESUS, whtf might have pleaded his 2 . exemption, efpecially in a matter of pain and dillionour, yet chofe that way which was more fevere and regular, (o teacliing us to be ftrid in our duties, and fparing in the rights of priviledge and difpenfation ; we pretend every indifpofitionofbody toexcufe usf om penall duties, from fafting, from' going to Church ^ and inllantly we fatishe our felves with faying, ovi wll have mercj and not fieri fee i, fo making our felves Judges of our own privi- ledges, in which commonly we are parties againft God, and therefore likely to pafle uncquall lentence. It is not an eaiie argumeni that will bring us to the feverities and rigours of duty, but we fnatch at occafions of difpenHi- tion, and therefore polfibly may miftake the juftice of the opportunities by the importunities of our defiresi However, if this too much eafinefle be in any cafe excufable from finne •, yet in all cafes it is an argument of infirmi- ty, and the regular obfervation of the Commandment is the furer way to perfedion. For not every inconvenience of body is fit to be pleaded againft the inconvenience of lofing fpirituall advantages, but onely fuch which upon prudent account does intrencU upon the Laws of Charity •, or fuch whofe coniequent is likely to be impediment of a duty in a greater degree of loffe then the prefent omifHon. For the fpirit being in many perfedions more eminent then the body, all fpirituall improvements have the fame f proportions •, fo that if we were juft eftimators of things, it ought not to be effe then a great incommodity to the body, which we mean to prevent by the loffe of a fpirituall benefit , or the omilTion of a duty •, he were very improvident, who would lofe a finger for the good husbandry of faving a duckat^ and it would be an unhandfomeexcufe from the duties of repen- tance to pretend care of the body. The proportions and degrees of this are fo nice and of fo difficult determination, that men are diore apt to untie the girdle of difcipline with the loofe hands of difpenfation and esscufe, then to ftrain her too hard, by the ftridures and bindings of fev€rity,but the error were the furer on this fide. The bleffed J ESUS refufed not the fignature of tlii^ bloudy Covenant, j,- though it were the Chaiader of a Sinner, and did Sacramentally refcind the impure reliques of Adam, and the contradions of evill cuftomes-, which was the greateft defccnt of humility that is imaginable, that he fhould put him- felf to pain to be reckoned amongft finners, and to haVe their Sacraments and their Proteftations, though his innocence was puier then the flames of Cherubim. But we ute arts to feem more righteous then we are , defiring rather to be y nature the children ofwrxth^ meaning, tfiat by our natuiMll in- clinations v/e are difpofed to contradict thofe laus which lay tetters upon them, vrc are apt to fatisHe the lufb oftbellefh^ for in thcfe he there initanccs. But in things intelleduall and fpirituall, where neither the one nor the 6^ oth . "itisfie the fenfuall p.irr, ^^'e arc indifferent to vertue or to vice, and V!\\^i\ we do amifie it is wholly and in ;ill degrees inexcufably our own Fault. In the old law when it was a duty to Iwear by the GOD of ifrael'm Iblemn dJulcs, men were apt enough to fwear by him onely, and that fomctimes the iiraelitcs did iweare by the Queen of heaven, it was by the ill example and lefires to comply with the neighbour nations, whole daughters they fomccirae married, or whofe arms chey feared, or whofe friendlliip they defiled, or with whom they did negotiate. It is indifferent to us to love our Fathers and to love ftrangers, accoiding as we are determined by cu- ftomeor education. Nay forfo much of it as is naturall and original!, we are more inclined to love them, then to difrepute them -, and if w^e difobey them,it is when any injundion of theirs comes crofle to our naturall delires and purpofes. But if from our infancy we be told concerning a ftranger that he is our Father, we frame our aftedions to nature, and our nature to cuftome and education, and are as apt to love him who is not, and yet is faid to be, as him, who is faid not to be, and yet indeed is our naturall Father. And in fenfuall things , if GOD had commanded Polygamy or promi- y; fcuous Concubinate,or unlimited eatings and drinkings, it is not to be fup- pofed, but that we lliould have been ready enough to have obeyed GOD in all fuchimpofitions. And the fons o( J frac'l nc\xr: murmured,whenGOD bad them borrow jewels and ear-rings, and fpoil the Egyptians : But becaufe GOD reftrain'd thefe defires, our duties are the harder, becaule they are fetters to our liberty,and contradidtions to thofe naturall inclinations, which alfo are made more adive by evill cuftome and unhandfome educations. From w'iiich prcmifes we iliall obferve in order to pradiie, that fin creeps upon us in our education ''^ fo tacitelv and undifcernibly, » . . , ... thatwemiftakethecaule ot it, and yet lo prevalently navit,fcd,dtr]\mb^i q^od o[vacbat„~ andeffeftually, that we judge it to be our very nature, ciuifimm -. ua mn um higmw nm Uu and chargeit upon ^^.«.,tolcfr^n the ni.putat.on upon ^^™5-^^^ us,or to encreale the licenle or the confidence, when eve- "tT) liv -jia) -U-^v 'i^^U a^^i/ttw, ry om of us is the Adam the man offirj^ and the parent of -^"-^y^ *<5tV« si) Ai'^ya,. Anfi. i. our own impurities. For it is notorious that our own in- "^'nfA\»v>i *?«, «'< nJ^©-.«K.?p«,'- iquities do fo difcompofe our naturals, and evill cuftomes ■^v J^i/Mv- stub. st,m. i^o, and examples do fo incourage impiety, and the law of GOD enjoyns fuch \ertues \\'Iiich do violence to nature , that our proclivity to finis ('Cf/i//^//W by the accident, and is cufcd by our felves-, t what- ^ ^^^^^^^ ,^ ^^^^^^ evermifchiefy^^.iwdid to us, we do more to our comMe.mmiucubi zmo.um mfeverit 6iim felves. We are taught to be regengefull in our t*mh:i, mu cu.r,nm!fuaii4iomaia:nmqi durrM. Kc-- wranelings. Our nurfes teach us to know the ■'^•'"'•f";"'rf''»'''/«'^''«/'"'f;^ greatntlle of our birth, or the riches of ourinheri- ',ndc?hitu,a.D,jau,tL1^!:i,:^£::f2^:rp:.S:; o^K}^ ^.h^ miAlon and manifeftation and Crucifixi- (tcnohu\uinomimsapidGaLitmum.Adcim- on of his Son 5 he hath changed the ineffable name, dmfmfuwftat-.ancmum^ sibyiu : ^ i^to a name utterable by man and defirable by all the Ah -Tin y!> uiydhoio ©sS -dh M^s^Tinim vvorld, the Majefty is all arayed in robes of mercy, the •'n^» ^sKo^'ofo( ^v/loli ofMiii^ivo!h>y» Tetragrammaton or adorable myftery of the Pa- Tiftwa'^ ^^'niii'l* -n S^' i^oivcv \v triarchs is made fit for pronunciation and expreflion, "^^^ when it becometh the name of the L O R D S CHRIST. And if J E H O V A H be full of majefty and terrour, the nameJESUS is full of fweetneffe and mercy. It is GOD clothed with circumftances of facility, and opportunities of approximation. The great and higheft name ofGOD could not be pronounced truely, till it came to be finiihed with a Guttural! that made up the name given by the Angel to tliis holy childe; nor GOD received or entertained by men,till he was made humane and fenfible by the adoption of a fenfitive nature, like vowels pro- nunciable by the intertexture of a Confonanc. Thus was his perfon made tangible, and his name utterable, and his mercy brought home to our ne- ceffities, and the myftery made explicate, at the Circumcifion of this holy Babe. g But now GODS mercy was at full fea, now was the time when G O D made no referves to the effufion of his mercy. For to the Patriarchs and pcr- fons of eminent Sandity and imployment in the Elder ages of the World, GOD according to the degrees of his manifeftation or prefent purpofe would give them one letter of this ineffable name. For the reward that A- brahant had in the change of his name, was that he had the honour done him tohaveoneofthelettersof ^f^-EZ/or^H put into it-, And fo had ^ojhttA when he was a type of C H R I S T, and the Prince of the Jfraclitijh armies; Ifa. II. II. i« And when GOD took away one of thefe letters, it was a curfe. But now cafuiduwca; j^g commuuicated all the whole name to this holy Childe, and put a letter dm^loH'." "'' more to it, to fignifie that he was the glory of GOD, the exprefle image of his Parti. the Circamci/ion. 6j his Fathers perfon, GOD Eternall •, and then manifefted to the World in his humanity, that all the intelligent world who expedted Bi^atitude and had treafured all their hopes in the ineffable name of GOD, might finde them all with ample returns in this name of JESUS, which GOD hath exalted above every name, even above that by which GOD in the old Teftament did represent the greateft awtulneiTe of his Majefty. This mira- culous name is above all the powers of Magicall inchantmcnts, the nightly rites of ibrcerers, the fecrets o^ Memphis, the drugs of 7"/'f//.z/y, the filenc and m)'fterious murmures of the wife ChaUecs, ;md the fpels of Zoronjlra -, This is the name at which the Devills did tremble, and pay their inforced and involuntary adorations, by confelTing the Divinity, and quitting their pofleHions and ufurped habitations. If our prayers be made in this name GOD opens the windows of heaven and rains down benedidion : at the mention ofthis name the blefled Apoftles, andHcrmo»c the daughrerof S. Philip,and Phihthew the fon of Jkcphila, and S. HiUrioH and S. Paul the Hermite, and innumerable other lights who followed hard after the Sun of righteoufnefle, wrought great and prodigious miracles : Siirnes and wonders and healings mere done by the name of the holy child f^ESUS.This is the name which we lliould engrave in our hearts, and write upon our foreheads, and pronounce with our moft harmonious accents, and reft our faith upon, and place our hopes in, and love with the overflowings of charity, and joy,- and adoration. And as the revelation of this name Hitisfied the hopes of all the world, foit muft determine our worihippings, and the addrefles of our extenour and interiour religion : it being that name whereby GOD and GODS mercies are made prefentLillto us and proportionate objedfe of • The Prayer. "jV/j Oji holy itnd ever hleffed ^ E SU, who art infinite in ejfence, glorious in ^ mercy, myjlcrioasinthj communications , ajfable and prcfentiaU in the de- fccnts ojthy humanitj, I adore thy glorious name whereby thou hajl (hut up the ahy^es, and openthe gates of heaven^refiraining the power of hell, and difcove- ring and commimcatwg the treafures of thy Fathers mercies. O 'f E SU, be thou a ^ E SUS unto me, and fave me from the precipices and ruines of finne^ from the exprejjes of thy Fathers wrath, from the miferies and unjufferahle tor- ments of aecurfid fpirits by the power of thy Ma]clty,hy the fweetnefjes ef thy mercy, and ficred influences and miraculous glories of thy Name. I adore and worfhip thee in thy excellent obedience and humility, who haft fubmitted thy In- nocent and fpotlefe fejh to the bloiidy Covenant of Circttmcifton', teach me to fra&ijcfoblejjed and holy a precedent, that J may be humble and obedient to thj facred laws, fever e and regular m my religion, mortifedin my body and fpirit, of circumcifed heart and tongue, that what thou didft reprejent injymm and my fiery, 1 may really exprefle in the exhibition of an exemplar, pioifs, and mortified life, cutting oft all excrefcencies of my fpirit, and what foever may miniftertothefiejh, or any of its ungodly defires^ that now thy holy name is called upon me, J may do I X no 64 Of Obedience, Pa^t i. mdifhtmurtotknAmt, nor jcawUU to the inftitution^hutmAjdothee hfnwtir and vrorjhif and odor Ations ff a fare religion ^ tnoji holy and ever hlefjed ^ESU. Amen. Discourse II. Of the Virtue of Obedience, THcre are certain excellencies either of habit?or confideration, which fpirituall perfons ufe to call 6Vw;r;/i7jp4y/, being a difoerfed influ- ence into all the parts of good lift , either direfting the fingle aftions to the right end, or managing .',in •.\'.tii right inftruments, and adding fpeciall excellencies and formalities, '.otiiern, or morally inviting to the re- petition of them-, but they are lilffi the grnerall medicaments in Phyfick, or the prime inftruments in Mathematicall Difciplines, fuch as are the con- fideration of the Divine prefence, the eicimple of JESUS, right intention^ and fuch alfo is the virtue of /7^^'^/fWf, \vuich perfedly unites our adions to GOD, and conforms us to the divine will,which is the originall of good- nefle, and fandifies and makes a man an holocauft to GOD, which con- tains in it eminently all other graces, but efpccially thofe graces whofe effence confifts in a conformity of a part or the whole : (fuch are faith,hu'- mility, patience and charity) which gives quietnelTe and tranquillity to the fpirit, and is an Antepaft of Paradife ( where their Jubilee is the perpetuall joyes of Obedience, and their doing is the enjoying the divine pleafure :) which adds an excellency and luftre to pious adlions, and hallows thera which are indifferent, and hfts up fome anions from their unhallowed na- ture to circumftances of good and of acceptation. If a man fays his prayers or communicates out of cuftome, or without intuition of the precept and divine Commandment, the ad is like a fhip returning from her voyage without her venture and her burden ^ as unprofitable as without ftowage. But if GOD commands us either to e«itorto abftain: to ileep, ortobe waking: to work, or to keep a Sabbath : thefeadions which are naturally neither good nor evill, are fandified by the obedience, and rank'd amongfl actions of the greateft excellency. And this a Ifo was it which vrndtAbra.- ham's offer to kill his Son, and the ifraelites fpoiling the Egyptians to be- come adh laudable and not unjuft : they were ads of obedience, and there- fore had the fame formality and effence with adions of the moft fpirituall devotions. GODS command is all our rule forpradife, and our obedience united to the obedience of JESUS is all our title to acceptance. But by obedience I do not here mean the exteriour execution of the work, for fo, obedience is no grace diftind from the ading any or all the Commandments: but befides the doing of the thing ( for that alfo mufl be prefuppofed) it is a facrifice of our proper will to GOD, a choofing the duty becaufe GOD commands it. For beafts alfo carry burdens and do our commands by corapulfion: and the fear of flaves, and the rigour of task- maflers made the number of bricks to be complcated when y^^f/ groaned andaiedto G©D for help. Bu-tfewis that labour under the fwcet pater- nal! Part I. Of Obedience. (5^ n.ill regiment of their Fathers, and the influence of love, they love the pre- cept and do the impofition,with the lame purpofes and complyant affedions with which the Fathers made it. When CHRIST commanded us to renounce the world, there wei^ fome thatdid think it was a hard laying, and do fo ftill •, and the young rich man forfook him upon it : but Ananms and S/tphira upon whom fome violences were done by cullome, or the ex- cellent fermons of the Apoftles, fold their poflellions too, but it was foa- gainft their will that they retain'd part of it : but S. P^tul did not onely for- fakeall his fecular fortunes, but counted all to be drolTe that he might gain CHRIST-, he gave his will, made an offertory of that, as well as of his goods,choofing the ad which was enjoyn'd, this was the obedience the holy j ESUS paid to his heavenly Father, fo voluntary that it was mat:oi°^'^'i-i*. htm to do his Fathers will. And this was intended alwaies by GOD \^My fin give me thy hearty 3* and particularly by the holy JESUS, for in the faddeft inftance of all his precepts, even that of fuifering perfecution, we are commanded to re- s. Hieron. joyce^andte be exceeding gUd. And lo did thofe holy Martyrs in the primi- fp'.'(- '^'^ Licin. rive ages, who upon juft grounds when GODS glory , or the edification ''''^"' of the Church had intereft in it, they offered themfelves to Tyrants,and da- red the violence of the moft cruell and bowellefTe hangmen. And this is the beft oblation we canprefentto GOD. To offer Gold is a frefint fit to be idem in 19. made by young beginners in riligion, not by men in Chrijlianity-, Tea Crates the Matth. 18. Theban threw his gold a%vay^ and [0 did Antifthenes ; but to offer our will t^ G OD^ to give ourfelves^ is the a£l of an Afoftle^ the proper a£i of Chrijlians. And therefore when the Apoftles made challenge of a reward, for leaving all their polfefTions, CHRIST makes no reply to the inftanCe, Nor fayes, you who have left all^ But you, who have followed me in the regenera- ItOH ^ jhall fit upon twelve thrones and judge the twelve tri6cs of ijrael: Mean- ing that the quitting the goods, was nothing •, but the the obedience to CHRIST, that they followed JESUS in the regeneration, going themfelves in purfuit of him, and giving themfelves to him, that was it which intituled them to a throne. And this therefore GOD enjoins , that our offerings to him may be 4, intire and complete, that we pay him a holocauft, that we do his work without murmuring, and that his burden may become eafy, when it is borne up by the wings of love and alacrity of fpirit. For in effed this obedience of the will is in true fpeaking and ihid Theology nothing elfe, but that charity which gives excellency to almes, and energy to faith, and acceptance to all graces. But I fhall reduce this to particular and more minute confiderations. I . We flitiU beft know that our will is in the obedience by our prompt 5. undertaking, by our cheerful! managing, by our fwift execution •, for all degrees of delay are degrees of immorigeroufnefTe, and unwiUinonelTe. ^'"''''^ "^f^- And nnce time is extrmlecall to the act, and alike to every part of it, no- Yas,fugu aa- thing determins an adion but the opportunity without •, and the defires /■''«""', ignore and vvillingnefle within. And therefore he who deliberates beyond his [tiu^fTcifLV- firft opportunity, and exteriour determination and appointment of the ad, hm,paYat ocu- brings fire and wood,but wants a lamb for the facrifice ^ and unlefle he of- '°^ff"'',- ""'[' fer up his ijaac^ his beloved will,he hath no miniftery prepared for G O D S' Toc,!!'m^H^t peri, itineri ycdu : utumft eoUigit, & m{ertmtii coUigat volimatem, ^-Bernard fcm. de oMent. Et barbn- ■lis CHn^alkftrvitis flalim cxeqm Rc^inm. Tadt. 1, 6- amial. 1 3 acceptance/ 66 Of Ohedtence. Parti. acceptance. He that does not repent to day, puts it to the Queftion whether he will repent at all or no. He tlwt deters reftitution, when all theCircum- ftances are fitted, is not yet refolved upon the duty. And when he does it, if he does it againft his will, he does it but do honorary penance with a paper upon his hat, and a taper uihis hand-, it may latisfie the Law, but not fatisfie his Confcience ^ it neither pleales himielf, and lefle pleafes GOD. A lacrifice without a heart was a fad and ominous prel'age in the fuperftition oi'the Roman Augurs, aud lb it is in the fervice of G O D ^ For what the exhibition of the work is to man, that the prefentation of the will is to GOD. It is but a cold chanty to a naked begger to fay, GOD helf thee^ and do nothing •, give him clothes and he feels your charity: but GOD, who is the fearcher of the heart, his apprehenfion of adions relative to him is of the inward motions, and addreflesofthewill, and witlwut this our cxteriour fervices are like the paying ofa piece of money, in which we have defaced the image, it is not currant. 2 . But befides the fVillwgneffe to do the a(5ts of exprefje command^\\\t tea- dmcjk to do the inttmaitons and tacite fignifications of G O D S pleafure is the btft teftimony in the world that our will is in the obedience. Thus did the holy JESUS undertake a nature of infirmity, and fuffer a death of fliame and forrow, and became obedient from the Circumcifion even unto the death of the CrolTe^ not flaying for a Command,but becaufe it was his Fathers pleafure Mankind fhould be redeemed. For before the fufception ofithe wasnotaperfon fubjicible to a command. It wa5 enough that he underftod the inclinations and defignes of his Fathers mercies. And therefore GOD hath turnidied us with inftances of uncommanded piety to be a touchftone of our obedience. He that does but his endeavours a- bout the expreffe commands hath a bridle in his mouth, and is reftrained by violence, but a willing fpirit is like a greedy eye, devours all it fees, and hopes to make fome proportionable returnes and compenfations of duty for his infirmity, by taking in the intimations of G O D S pleafure. When GOD commands chaftity, he that undertakes a holy celibate , hath ^reat obedience to the command of chaftity. GOD bids us give almes of our increafe ^ he obeys this with great facility, that fells all his goods and gi'vcs themto tk poor. And^ provided our haftinefle to fnatch at too much does not make us let go our duty, like the indifcreet loads of too forward per- focs, too big, or too inconvenient and uncombin'd, there is not in the world a greater probation of our prompt obedience, then when we look further then the precife duty, fwallowing that and more with our ready and hopefuU purpofes, nothing being fo able to do miracles as love, and yet no- thing being fo certainly accepted as love, though it could do nothing in produdlions and exteriour minifteries. -^ 3 But GOD requires that our obedience lliould have another excel- lency to make it a becoming prefent to the Divine acceptance-, omu»' ftanding muft be facrificed too, and become an ingredient of our obe- dience. We muft alfo believe that whatfoever GOD commands, is moft fitting to be commanded, is moft excellent in it felf, and the beft for us to do. The firft gives our afFe«^ with our exteriour ads ofobedience to GOD, our obedience is made vpilling^ [rvift and cheer full : but from the compofition of the u»derJijKdi»g onv obedience becomes frong, fincere a/idperfvering^ and this that which §. Paul calls our reajonahlffervtce. J Q_, 4. To which if we adde that our obedience be univerfall^ we have all the qualifications which make the duty to be pious, and prudent. The meaning is, that we obey GOD in all his fandions though the matter be in common account fmail and inconfiderable, and give no indulgence to our felves to recede from the rule in any matter whatfoever. For the veryeft minute of obedience is worth our attention, as being by G O D efteemed the tryall of our obedience in a greater affair. He that is uttjufl tn a little w II be un] ujl in a greater^ faid our blelTed Saviour. And fince to G O D all matter is alike , and no more accrues to him in a hecatomb, then in a piece ofgumme,inan Afcetick feverity, then in a fecular life, GOD regards not the matter of a precept, but the obedience, which in all inftances is the fame •, and he that will prevaricate when the matter is trifling, and by confequence, the tem- ptations to it weak and impotent, and loon confuted, will think he may better be excufed when the temptations are violent and importunate, as ic commonly happens in affairs of greater importance. He that will lie to fave fixpence,willnotftickatit, ivhena thoufand pound is the purchafe-, and pombly there is more contempt and defpite done to the Divine authority, when we difobey it in fuch particulars, wherein the obedience is moft eafle, and the temptations leffe troublefome 9 I do not fay there is more injuftice, or more mdice in a fmall difobedience then in a greater, but there is either more contempt, or more negligence and dilTolution of difcipline, then in the other. And it is no fmall temptation of the devill foUiciting of us not to be cu- rious of fcruples and grains, nor to difturbe our peace for lighter difobedi- ences ; perfwading us that fouiething mwft be indulged to pub- lick Of Obedience. 6c^ Pan I- like manners, fometlung to the civilities of ibciety/omething to nature, and to the approaches ot our palTions, and the motions ot" our Hrfldefires-, hiu thatfve be not over-righteous. And true it is, that fometimes fuch furrepti- GHS and fmallerundecencies are therefore pardoned and leiFened ahnoft to a nullity, becaule they dwell in the conHnes of things lawfuU and honeft, and are not fo notorious as to be feparatcd from"permidions,by any publick, certain and univerfall cognifance, and therefore may padeupona good man fometimes without obfervation. But it is a temptation when we think of negledting them by a pr^rdetermined mcurioufnefle •, upon pretence the y are fmall. But this muft be reduced to more regular Concluiions. 1. Although fmaller difobediences, exprefled in flight mif-becoming jj^ actions when they come by furprife and iudden invafion, are through the mercies of God daOied in the very approach, their bills of accufation are thrown our, and they are not efteemed as competent inftrumencs offepa- ration from Gods lovf! ^ yet when a fmaller finne comes by defign, and is aded with knowledge and deliberation(for then it is properly an ad of difo- hedknce)Maltt;afuppUt defe^til xtatif^ht malice of the agent heightens the imalnefle of the ad, and makes up the iniquity. To drink liberally once, and fomething more freely then the ftrid rule's of Chriflian fobriety and temperance permit, is pardon'd the eafier, when without deliberation and by furprife the perfon was abufed, who intended not to tranfgrefTe a mi- nute, but by little and little was miftakenin his proportions : but if a man by defigne Ihall eftimate his draughts and his good fellowihip, and (hall re- folve upon a little intemperance, thinking becaufe it is not very much, it is therefore none at all-, that man hath miftaken himfelf mto a crime-, and although a little wound upon the finger is very curable, yet the fmallefl prick upon the heart is mortall : So is a defign and purpofe of the fmallefl difobedience in its formality, as malicious and deftrudive, as in its matter it was pardonable and exeufable. 2. Although every kn^r difobedience when it comes fingly, deftroyes ij. ftot the love of God '; (for although it may lefTen xht habit, yet it rakes not away its naturall being, nor interrupts its acceptati- ^,^^ i„„nav.f.a^,nuuqumvh f.rva t.mcn on, left all the world Ihould in all inftants of time be cnbr.tfHh,cpMt, fe coauu contra ws fmnnt, ma damnable condition ) yet when rhefe fmaller ^'■'^'"sgravabmt&opprimM,/^^^^ obliquities are repeated, and no repentance inter- idcmWh.dcfamt.pcaata-vmdmf, mdttpb- venes this repetition combines and unites the lefler f"'f«'' dcmm mittum ua extcmmnt, m «. till they be concentred and by their accumulation ca:ie!Hsiponfia>n{i.x;bu.no^fc^pannt. make a crin[>€-,and therefore a carelefs reiterating,and an incurious walking in' mif-beeoming adions is deadly and damnable in the return, though it was not fo much at the fetting forth. Every idle word is to be accounted for, but we hope in much mercy •, and yet he, that gives himfelf over to immo- derate* talking, will fwell his account to a vafl and mountainous proporti- ^ , on, and call all the lefTer efcapes into a ftrider judgement. He that extends Ju^^^' his Recreation an hour beyond tlie limits ofChriflian prudence, and the 'st^'fpi^O- analogy of its feverity and im]ployment, is accountable to God for that im providence and wafl of Time •, bur he that fliall mifpend a day, and becaufe ^Mt^rrll©; thatfinne is not fcandalous like adultery, or clamorous likeopprefIion,or <^-^;>/*'^""P- unufualllikebeftiahty, or crying for revenge like detaining the portion of Orphans, fliall therefore mifpend another day without revocation of the firft by an ad of repentance and redemption of it,and then fhall throw away of Obedience. Pani. a week, ftill adding to the former account upon the firft ftock, will at laft be anfwerable tor a habit of idlenefle, and will have contradled a vain and im- pertinent fpinc. For fince things, which in their own kinde are lawfull, be- come linfuU by the degree, if the degree be heightned by intention •, or be- come great, like a heap of land by a coacervation of the innumerable atomes of duft,tiie adions are as dalnnable,as any of the naturall daughter and pro- dudionsofhell: when they are entertained without fcruple, and renewed without repentance, and continued without dereliftion. i^. 3. Although fome inadvertencies of our life, and lelTer difobediences, accidentally become leffehurtfuU, and becaufe they are ent.uled upon the infirmities of a good man, and the lefle wary Cuftomes and Circumftances of fociety, are alfo confiftent with the ftate of grace, yet all aftcdion to the NHiiimpccci- fmalkft fins becomes deadly and damnable-, he that loves his danger (}>aU ni^kqmdmn' f^'^'J^ ^^ ^^ ^^^^^ '^he Wifeman •, and every friendly entertainment of an un- fiatcrimmak decency invites in a greater Crime: for no man can love a fmall fin, but ehimpuccit^.dil). [herc is in the greater Crimes ofits kind moredefirable flatteries, and more aii'tcm. fi " " fatisfaftions of fenfuality then in thofe fuckers and Iprigs of fin. At firft, a s. AugiiiK little difobedience is proportionable to a Man^ temper,and his Confcience is not fitted to the bulk of a rude Crime-,but when aMan hath accepted the firft infinuations of delight, and fwallowed it, that little fin is paft, and needs no more to difpute for entrance ^ then the next defign puts in and ftands in the fame probabihty to fucceed the firft, and greater then the firft had to make the entry. Ho\9ever to love any thing that God hates is dired: enmi- ty with him-, and whatfoever the Inftance be, it is abfolutely inconfiftent with charity, and therefore incompetent with the ftate of grace. So that if the fin be fmal,it is not a fmal thing that thou haft given thy love to it-, every fuch perlbn penflies hke a Fool, cheaply and inglorioully. 15. 4. But it alfo concerns the nicenefle and prudence of Obedience to God Cum /s, and apart. I . All obedience to man is for Gods fake ^ for God imprinting his au- 1 80 thoritv upon the fons of men,like the Sun refleding „ ^~ .^„. „ , -^ >« . upon a cloud,produces a P.jrf//^, or a reprelentati- K,KovKaavTif, ^ii, wpe'c!, exteriour accident is an excufe for dilobedience : and to obey the divine Kcgcsinipfos authority pafling through the dictates of a wife, excellent and prudent 'vi(7,'mfifrl'^' Governour ^ but to negledt the impofitions of a loofer head, is to worfliip ^Z'^vmtT' Chriftonely upon the Mount Tabor, and in the glories of his Tranl- Hor.i.j.od.i. figuration, and to defpife him upon Mount Crf/^'4ry,and in the cloudes of " ' ^''^'''' his inglorious and humble paflion : Not only to the good and gentle, (fo S. Peter,) hut to the harfh and rigid. And it was by divine providence that all thofe many and ftrider precepts of obedience to Governours in the New Teftament, were verified by inftances of Tyrants,Perfecutors,Idolaters, & Heathen Princes-,and for others amongft whom there was variety ofdifpofi- tion, there is no variety of impofition, but all excufes are removed, and all kindcs of Governours drawn into the fanftion and facredneffc of Authority. 19. 2. Not only to all Governours, but in all things rve mufl obey. Children obey Gol. J. ^o. 11- your parents in all things : And, frvants obey your Maflcrs in all things. And '' ^ ■ ^' this alfo is upon the fame ground, Do it as unto Chrift ^ as unto the Lord, and not unto men. But then this reftraines the univerfalitie of obedience, that it may run within its ownechaanell •, as unto the Lord-., therefore nothing againft tlie Divine Commandement. For if G O D fpeakes to us by man, tranfmitting Laws for confervation of civill focietie, for ecclefiafticall poli- cie, for Juftice and perfonall advantages, for the intcrefts of Vertue and Religion, for difcountenancingofVice, we are to receive it with the fame Veneration as if God fpake himfelfe to us immediately. But becaufeby his terrour upon Mount Sinai he gave teftimony how great favour it is to fpeak to us by the miniftration ot our brethren,it were a ftrange impudence when we defire a proportionable and gentle inftrument of divine com- mands, welhould for this very proportion defpife the Minifter^ like the frogs in the Apologue infulting upon their woodden king. But then if any thing come contrary to a divine Law, know it is thevoyce of ^acob, of the fupplanter, not of the right heir-, and though we muft obey man for GODS fake, yet we muft never difobey G O D for mans fake. In all things elfe we finde no exception-, but according as the fuperiours intend the obligation and exprefle it by the fignature of laws, cuftomes, mterpre- tations, permilTions, and difpenfations, that is, fo far as the law is obli- gatory in generall , and not difpenfed with in particular, fo far obedience is a duty, in all inftances of adts where no fin is ingredient. 2Q, 5. And here alfo the fmalneffe and cheapneffe of the duty does not tolerate difobedience •, for the defpifingthe fmalleft injuncflion is an adl of as formall and dired rebellion as when the prevarication is in a higher in- ftance. It is here as in divine laws, but yet with fome difference : For fmall things do fo little cooperate to the end of humane laws, that a fmaller reafon does by way of interpretation and tacite permiffion dif- penfe,thencanina Divine fandion though of the loweft offices. Becaufe G O D commands duties not for the end to which they of themfelves do Parti. Of Obedience. 73 cooperate : biit to make facred his authority, and th:it we by our obedience may confefle him to be LORD: But in humane laws the authority is made facred, not primarily for its lelfe, but principally that the laws made in order to the con\'erlation of focieties may be obferved. So that in the negleft of the fmallefl: of Divine ordmances we as diredly oppofe GODS great purpofe and intendment, as in greater matters: G O D S ^;].J^'"'*" "" dominion and authority (the confervation of which was his principall in- tention ) is alike negletfted : But in omitting an humane impoiition of fmall concernment the cafe is diflerent ; it is certain th.ere isnoranycon- fiderable violence done to the publickintcreft by a contemptible omifTion of a Law : the thing is not fmall, if the Common- wealth be not late, and all her great ends fecured •, but if thc\' be, then the authority is inviolate, un- lelle a diredl contempt were intended, for its being was in order to that end, not for it felf, as it is in the cafe of divine laws, but that the publick in- tereft be fafe. And therefore as great matters of humane Laws may be omitted for ^ i • great reafons, fo may fmaller matters for fmaller reafons, but never with- out reafon : for, caufilejly and contamftuoufly are all om. But in the applicati- on of the particulars, either the laws themfelves, or cuftome, or the pru- dence of a lincere, rigjiteous man, or of a wife and difintcreft perfon is to be the Judge. But let no mans confidence increafe from the fmalnefle of the inactertoa(r<7;;/fw^^ of the amhonty -^ for there are fome fins whole mali- gnity is accidentally increafed by the flightnefle of the fubjed matter, fuch are blafphemy, perjury, and the contempt of authority. To blafpheme God for the loile of an Afper or a peny, to be forfworn in judgement for the refcuing of a few Maravidis, or a five groats fine, is a worfe crime then to be perjur'd for the faving ten thoufand pounds ^ and to dfefife authority^ when the obedifence is foeafie as the wearing of a garment, or doing of a .^^ pofture, is a greater and more impudent contempt, then to deipife authority ^ impofing a great burthen of a more confiderable prefllire,- where humane infirmity may tempt to a difobedience, and leiTen the crime. And let this caution alfo be inferted, that we do not at all neglect fmallimpofitions^ it there be dired and fignal injuuvflion in the particular inftance. For as a great Body of Light tranfmitting his rays through a narrow hollownefTe does by that fmall Pyramis repreient all the parts of its magnitude and glory: fo it may happen that a publick interefl, and the concernments of authority, and the peace of a Church, and the integrall obedience of the fubjeds3 and the conlervation of a Community, may be transferred to us by an inftance in its own nature inconfiderable •, fuch as are wearing of a Cognizance, re- membring of a Word, carrying a Branch in time of war, and things of the fame nature -, and therefore when the hand of authority is ftretched out, and held forth upon a precept, and defignes the duty upon particular rea- fon, or with aduall intuition •, there is not the fame facility of being di- fpenfed with, as in the negledied and unconfidered inftances of other duties. ; This onely I defire to be obferved •, tiiat if death or any violent acci- dent, imprifonment, lofTe of livelyhood, or intolerable inconveniencies be made accidentally eonlequent to the obferving of a law meerly humane, the law bindes not in the particular inftance. No Man is bound to be a Martyr tor a ceremony^ or to dye rather then break a Canon, or to fufier con- K fifcation '74 Of Obedience, Part i. fifcation of goods for the pertinacious keeping of a civill conftitiition. And it is not to be fuppofed that a Lawgiver would liave decreed a rite, and bound the lives ot the fubjects to it, which are ofa far greater value then a rite, not onely becaufe it were tyrannicall and unreafonable, but hecaufe theevill of the Law were greater then the good of it,itwereagainftthe reafon of .ill Laws, and deftroyes the priviledges ofNature,anditputsa Man into a condition as bad as the want of all Laws, for nothing is civilly or naturally worfe then Death, to which the other cvills arrive in their pro- portion. Tliisistobe underftood in particular and pofitive precepts, in- troduced for reafons particular,thar is,leire then thofe are which coinbiire all focieties, and which are the cement of all bodies politicall: I mean Laws rituall in the Church, and accidentall and emergent in the State. And that, which is the bed ligne to diftinguilh thefe Laws from others, is alfo the reafon of the affercion. Laws decreed with a penalty to the tranfgreilburs cannot binde to an eviU greater then that pcfjalty. If it be appointed that we ufe a certain form of Liturgy under the forfeiture of five pound , for every omiifion, I am bound in confcience to obey it, where I can •, but I am fuppoled legally to be difabled, if any Tyrant-power fliall threaten to kill me if I do, or make me pay an hundred pound, or any thing greater then the forfeiture of the Law. For all the civill andnaturall power of the Law is by its coercion, and the appendent punifliment. The Law operates by rewards and puniiliments, by hope and fear, and it is unimaginable that the Law under a lefle penalty can oblige us in any cafe or accident tolut- fer a greater. For the compulfion of the Tyrant is greater then the coercion of the Lawgiver •, and the Prince thinking the penalty annexed to be band fufficientjintended no greater evill to the tranfgrefjourshsn the exprefled pe- nalty-, and therefore much leiOTe would he have them thai ohcji'?e Law by any necefTity be forced to a greater evill : For then, Difobedience flrould efcape better then Obedience. True it is, every difobeying perfon, that payes the penalty, is not quite difcharged from all his Obligation •, but it is then,when bis difobeying is criminal upon fome other flock befides the meer breach of the Lavv^ as Contempt,Scandal,or the like-, for the Law bindes the Confcience indiredly and by confequence-, that is, in plain language, God commands us to obey humane Laws,and the penalty \^'ill not pay for thecon- tempi^hecMie that's a fin againft G o d ^ it pays for the violation of the Law, '^""'"u'X '^becaufe that was all the dired tranfgrefTion againff Man. And then who ihal ^mnLohabmt ' m^ke him recompenfe for fuffering more then the Law requires of him --t cshomhiis bbc Not thc [riyice -^ for it is certain the greatefl value he let upon the Law, was 'rm!nm»fcnm "^ ^'tb^"^ ^^^" ^^^ penalty •, And the Common-wealth is fuppofed to be fi'qmbatii,- ail- fufficieutly fecured in her intereff by the penalty, or elfe tlie Law was weak, »;c«.!f;s, which are therefore clearly to be exprelled, or clfe the contrary is to be prefumed, as being a cafe moft favourable. And it is confiderable, tKit nothing is worfe then Death, but Damnation, or fome- thing that partakes of that in fome of its worft ingredients -, fiich as is, a lafting torment, or a daily great mifery in fome other kinde. And therefore fince no humane Law can binde a Man to a worfe thing then Death, if obe- dience brings me to death, I cannot be worfe when I difobey it, and I am not fo bad, if die penalty of death be not exprefled. And fo for other pe- nalties in their own proportions. This Diicourfe is alfo to be underftood concerning the Lam of peace, not of war 5 not onely becaufe every difobedience in war may be puniilied with death (according as the reafon may chance) but alfo becaufe little things may be of great and dangerous confequence. But in peace it is obfervable, that there is no humane pofitive fuperinduced Law, but by the pradfife of all the world (which, becaufe the permilTion of the Prince is certainly included in it, is the fureft interpretation) it is difpenfed withall,by ordinary necetfities, by reafon of leiler inconveniencies, and common accidents : fuchas the not faying of our Office daily is excufed by the ftudy of Divinity •, the pubUlh- ing the banes of Matrimony by an ordinary incommodity ^ the Faftmg- daysofthe Church by a little ficknefTe or a journey, and therefore much rather, if my efliate, and moft of all if my life be in danger with it: and to fay tliat in thefe cafes there is no interpretative permiffion to omit the par- ticular aition, is to accufe the Laws and the Lawgiver, the one of unreafo- nablenefle, the other of uncharitablenelTe. 4. Thefe Confiderations are upon the execution of the duty: but even towards Man our obedience muft have a mixture of the will and choice, like as our injunftion of obedience to the Divine Command. IVitfj good ivill doing jervtce (faith the Apoille) for it is impoflible to fecure the duty of inferiours but by confcience and good will •, unlefte provifion could be made againft all their iecret arts and concealments and efcapings, which as no providence can forelee, fo no diligence can cure. It is but aneye-fcrvice whatfoever is compelled and involuntary-, nothing rules a Man in private but G OD and his own defires, and that gives Laws in a Wildernelle, and accufes in a Cloifter, and does execution in a Clofet, if there be any pre- varication. 5. But obedience to humane Laws goes no further, we are not bound ^,- to obey with a dire(S and particular adofunderftanding, asinalldivine " K 2 fandkions: '^S Of Obedience. Parti. fanaions: for fo long as our Superioui-s are fallible, though it be iiighly neceflaiy we conform our wills to their innocent laws, yet it is not a duty we niould think the Laws moft prudent or convenient •, becaufe all Laws are not lb ^ but it may concern the uitereft of iiumility and felf-denial to be fubjed to an inconvenient, lb it be not a finfuU Command : for fo we muft choofe an affliction when G o D offers it, and give God thanks for it, and yet we may cry under the fmart of ic, and call to G o d for eafe and remedy: And yet it were well, if inferiours would not betoobuiieindifputingthe prudence of their Governours, and the convenience oftheir Conftitutions-, Whether they be fins or no in the execution, and toourparttaiLtrs^wc^ne concern'd to look to : I fay, as to our particulars •, for an adion may be a fin in the Prince commanding it, and yet innocent in the perfon executing: as in the cafe of unjuft wars, in which the fubjed who cannot, ouglit not to be a Judge, yet muft be a Minifter -, and it is notorious in the cafe of execu- * Is damnum ting an unjuft fcntence, in which * not the Executioner, but the Judge is datquiiubct onely the unjuft perfon-, and he that ferveshis Prince in an unjuft war, is iZhad'ZT ''"'^ '^'i^ executioner of an unjuft fentence •, but what ever goes further, does f,«fK;p.i,t.t but undervalue the perfon, flight the government, and unloofe the golden ncceffcfi:. ^ cords of DifcipHne. For wc are not intrufted in providing for degrees, ib pian. .13 . ^^^ fecuve the kinde and condition of our adions. And fince God having derived rayes and beams of Majefty, and tranfmitted it in parts upon feve- rall ftates of Men, hath fixed humane authoiityand dominion in the gol- den candleftick of Underftanding, he that fiwll queftion the prudence of his governour, or the wifdomeofhisfaniftion, does unclafpe the golden Wn€6(^£ ■)!>. rings that tye the purple upon the Princes ftioulder^ he tempts himfelf vtu(7i xttV cf/- with a reafon to difobey, and extinguiflies the light of Majefty by overtur- La'crt''*^"* ning the candleftick, and hiding the opinion of his wifdome and under- ftanding. And let me (ay this^he that is confident of his own underftanding and reafonable powers ( and who is more then he that thinks himfelf wifcr then the Laws) needs no other Devill in the neighbourhood,no tempter but himfelf,to pride,and vanity ,which are the naturall parents of difobedience. 24. But a mans difobedience never feemsfo reafonable as when the fubjed: is forbidden to do an ad of piety, commanded indeed in the generall, but .>ioW«»jj.mi«e uncommanded in certain circumftances. Afonvard piety and afliduous i«Mrf//^£;/cf/z devotion, a great and undifcreet mortifier, is often tempted to think no tredi/cm'^'stn. authority can reftrain the fervours and diftempers of zeal in fuch holy ex- cp. ij. ercifes-, and yet it is very often as neceflary to reftrain the indifcretions of a forward perfon as to excite the remifnefle of the cold and frozen. Such per- Colla:.i8.c.i7. fons were the Sarahaites fpoken of by C^y?/rf;?,who were greater labourers & ftrider mortifiers then the religious in families and Colleges •, and yet they endured no Superiour,nor Laws. But fuch cuftomes as thefe are humiliation without humility, humbling.the body, and exalting the fpirir, or indeed ft- Apud ivagriu. crifccs & no okdiencclv was an argument of the great wifdom of the Fathers vctoJansiyiitc of the Defert: when they heard of the prodigious feverities exercifedby Lmh"i 'iTlil S^»^»^¥^(^^ upon himfelf, they fent one of the religious to him with power Tbtoi '&7. ' to enquire what was his manner of Iiving,and what warrant he had for fuch ^:v»»^- Gt»f^'^ a rigorous undertaking, giving in charge to command him to give it over, and to live in a community with them, and according to the common infti- tutionotthofe religious families. The Meftenger did fo, and immediately Simeon renjoved his foot from his piUar -, with a purpofe to defcend : but the Baron, ad A.D. 4 of Obedience. qn Parti. the Other accoidiiig to his Commiirion called to hini r<) ftay, telling him his ft.ition and leveiity was tioni God, And he that in lb grt-at a piety was humble and obedient, did not undertake that ftridnelle outoFlingularity, nor did it tranlport hun to vanity^ for that he had received From the Fathers to make judgement ofthe man, and of his inftitution •, whereas if upon pre- tence of the great holinefle of that courfe he had refufed the command^ the fpiric ofthe perfon was to be declared caytive and imprudent, and the m;in driven from his troubltfome and ollentous vanity. Our rafts, our Prayers, our Watchings, our Intentions of dut)', our fre- 25. quent communions, and all exteriour a<5ts of religion are to be guided by our Superiour,if he fees caufe to reftraine or aflwage any excrefcencie. For a wound may heale toofaft, and then the tumour ofthe flelli is proud, not healthfuU •■, and io may the indifcretions of Religion fwell to vanity when ^j£!u.fc.'io. we thinke they grow towards perfedion^ but when we can indure the &s.i'..ifi!. cx- caufticks and corredives of our fpirituall guides, in thole things in which ''^^I'li^^'T we are moft apt to pleafe our felves, then our obedience is regular and /. 5^^ MmaU^^ humble, and in other things there is lefle of danger. There is a ftory told of ^- ' i-suc.n. de a very religious perfon,whofe fpirit in the cxtafie of devotion was tranfpor- ZtiZ'nini'r ted to the clarity of a vifion, and he feemed to converfe perfonally with the c i. holy Jesus, feeling from fuch entercoUrfe great fpiritual delights and huge Huisfadions : in the midft of thefe joyes the bell call'd to prayers, and he, ufedtothe ftridneiTe, and well inftruded in the neceflitits of obedience, went to the Church, and Iiaving finillied liis devotions, returned and found the viiion in the lame pofture of glories and entertainment •, which alio faid to him, Eecaiije thou hafl left me^ thou hajl found me^fer if then hadjl not left mc^ 1 had prefc fitly left thee. What ever the fiory be, I am fure it is a good Para- ble •, for the way to increafe fpirituall comforts, is to be ftrid in the offices of humble obedience •, and we never lofe any thing of our joy by laying it *Tiii!s M.i>iii- afide to attend a duty •, and Plutarch reports more honour of A^efilans pru- Tufufii'u^po'ii- dence and modefty, then of his gallantry and militaiy fortune ^ '^ for he qnam hoflm was more honorable by obeyin" the decree ofthe Spartan Senate, recalling ^W- y'"«f •rn -I- 1 I I III I ^ r ■ -\ • "^ mtlid:cl.l him from the midlt of his triumphs , then he could havebeenby hnilhing ;,//.?«. a. g.11. the war with profperous fuccefTe and difobedience. '• 9-^- M- Our obedience, being guided by thefe rules, is urged to us by the con- ^^, fignation of divine precepts and the loud voice of thunder, even feal'd by afignetofGoD s right hand, the lignature of greateft judgments. Fof God did with greater feverity punilli the Rebellion olKorah and his com- pany, then the exprefle murmures againft himfelf, nay, then the high crime of Idolatry: for this crime G o d vifited them with a fword ^ but for difo- bedience and mutiny againft their Superiours, God made the earth to 1 wal- low fome of them, and fire from Heaven to conlume the reft ^ to iliew that Rebellion is to be puniihedby the confpiration of Heaven and Earth, as it is hatefull and comradidory both to G o d and Man : And it is not amifte to obferve, that obedience to Man being it is for Godsfake^ and yet to a per- fon clothed with the circumfiinces and the liune infirmities with our felves, is a greater inftance of humility, then to obey G o d immediately whofe authority is divine, whofe prefence is temble, whofe power is infinite, and and not at all deprelfed by exteriour diGidvantages or lefiening appearances-, juftas it is both greater faith and greater charity to relieve a poor Saint for J B $ u s fake, then to give any thing to C h r i s t hiinfclf , if he K 5 Ihould jS OF Obedience, Pare I. Ihould appear in all the robes of glory and immediate addrefle. For it is to God, and to C n k i s t , and wholly for their fakes, and to them that the obedience is done, or the charity exprtlled, but themijelves are perfons whole awfiilnefle, Majefty, and veneration, would rather force then invite obedience or almes. But wiicn God and his holy Son ftands behinde the cloud, and fends their fervants to take the homage, or the charity, it is the fame as if it were done to them, but it receives the advantage of acceptati- on by the accidentall adherencies of Faith and Humility to the feverall adi- ons refpedively. When a King comes to Rebels in perfon, it ftrikes ter- rour and veneration into them, who are too apt to negledl and defpife the perfon of his Minifters, whom they look upon as their fellow fubjeds, an J confidcr not in the exaltation of a deputed Majefty. Charles the fitth found a happy experience of it at Gaunt in Flanders, whofe Rebellion lie appeafed by his prelence, which he could hardly have done by his army. But if the Kings authority be as much rever'd in his Deputy, as it is facred in his own perfon, it is the greater Humility and more confident Obedience. And as it is certain that he is the moft humble that fubmits to his inferiours, ib in the fame proportion, the lower and meaner the inftrument upon which Gods authority is born, the higher is the grace that teaches us to (loop fo low. I do nor fay that a fin againft humane laws is greater then a prevari- cation againft a Divine Commandment-, as the inftances maybe, the di- ftance is next to infinite, and to touch the earth with our foot withm the Odaves of Eafter, or to tafte flerti upon days of abftinence (even in thofe places and to thofe perfons where they did or do oblige) have no confidera- tien, if they be laid in balance againft the crimes of Adultery,or Blafphcmy, orOppreflion. Becaufethefe crimes cannot ftand with the reputation and facrednefTe of Divine Authority^ but thofe others may in moft inftances very well confift with the ends of government, which are feverally provi- ded for in the diverfity of fandions refpeftively. But if we make our in- ftances to other purpofes, we finde, that to mutiny in an Army, or to keep private Ailemblies in a Monarchy, are worfe then a fingle thought or mo- rofe delegation in a fancy of impurity •, becaufe thofe others deftroy go- vernment more then thefe deftroy charity of G o d or Obedience. But then though the inftances may vary the Conclufion, yet the formal reafoii is alike , and difobedience to Man is a difobedience againft G o d ^ for Gods authority,andnot Mans,is imprinted upon the Superiour-, and it is like facred fire in an earthen, cenfer, as holy as if it were kindled wvh the fanning of a Cherubs wing, or placed juft under the Propitiatory upon a golden Altar-, and it is but a grofle conceit which cannot diftinguilh Re- ligion from its Porter, ifis from the beaft that carried it : fo that in all difo- bedience to Men, in proportion to the greatnefte of the matter, or the ma- lice of the perfon, or his contradidion to the ends of government and com- binations of fociety, we may ufe the words by which the Prophet upbrai- Ii'a. 7.15- dedlfrael^ Is it not enough that "jou an grievous unto men^but will yougric've myGodalfo": It is a contempt of the Divinity, and the affront is tranfmit- ted to G o D himfelf, when we defpife the power which God hath ordai- ned,and all power of every lawful Superiour is fuch^the Spirit of God being I Sam. 15.13. witnelTe in the higheft meafure, Rebellion is as the fin of Witchcraft^ md flub- •» ifjuv -^ -TnK- bornneffe as Idolatry J* It is fpoksn of rebellion againft God, and all Rebellion ^^i"/}©-- L'Ultir(H.uiThtfmff> Pan I- OfObedi 'lence. 79 is lb, for, * He that defpifcth ym dcfpifeth me ^ ^, huchtheblefledjE s us, that'smenace enough '^^ ^^^ "-"»?'-«''' w^^/^-^a;;, ^.:;tf,>. in the iuftance ofTpiricuall regiment. Andyou are gathered together agah/fi the Lord^ Cakh Mofcs to the rebellious Princes in the conrpiracyofD*?//Aw, that's for the temporall. And to encourace , , , .. , ^^.v ^. this duty, I iliall ufe no other words then ■y^^.^rv^Sf^l'^T^'S^^:' o/..^ \\\o\t 01 Achilles in Hower^^ They thAt obey *'A-^f«'"a'Ii'nft ^^ hallowed by a gift, and the ftrid obfervances of chaflity, may be tyed to TinDT" the duty •, and if they might not, then fafting were nothing elfe but a pub- lication of our impure defires, and an expofing the perfon to the confidence of a bold temptation, whilefl the young men did obferve the faflertobe tempted from within. Buttheholy Virgin from thefeadls (of which in fi- gnification flie had no need, becaufe fhe finned no^ti the Conception, nor was impure in the production) expreffed other vimies befides obedience ; fuch as were humble thoughts of her felf. Devotion and Reverence to pub- lick fanCtions, Religion and Charity which were like the pure leaves of the whiteflLily, fit to reprefcnt the beauties of her innocence, but werevail'd and fliadowed by that facramental of the Mofaick Law. 2 . The holy Virgin received the greateft favour that any of tte Daughters oiJdant ever did, and knowing from whence, and for whofe glory fhe had received it, returns the holy Jesus in a prefent to G o d again -, for flie had nothing fo precious ashimfelfto make oblation of 5 and befides that, every firft-born among the Males was holy to theLoRD- this childe had an eternal and effential fandlity, and until he came into the World , and was made apt for her to make prefent of him, there was never in the World any aCtofadoration proportionable to the honour of the great God-, buE 410W there was 5 and the holy Virgin made it, when (he prefented the holy childe J E s u s . And now befides that we are taught to return to G o d whatfoever we have received from him, if we unite our Offerings and De- votions to this holy Prefent, we fliall by the merit and excellency of this Oblation exhibit to G o d an offertory, in which he cannot but delight for the combinations fake and fociety of his holy Son. .,, The holy Mother brought five Sides, and a pair of Turtle Doves to re- deem the Lamb of G o d from the Anathema j becaufe every firft-born was Pare I. offESVS in the Temple. S i was CO be Hici-ificed to G o d , or redeem'd if it was clean ; it was the poor Mans price, and the holy Jesus was never fet at the greater prices, when he was eitimated upon earth. For he that was Lord of the Kingdome choie his portion among the poor of this World, that he might advance the poorto the riches of his inheritance-, And fo it was from his Nativity hi- ther. For at his Birth he was poor, at his Circumciiion poor, and in the likenefieof aiinner •, at his Prefentation poor, and like afinneranda fer- vant, for he chofe to be redeemed with an ignoble price. Tlie five (ides were given to the Prieft for the redemption of the Childe •, and if the Pa- rents were not able, he was to be a fervant of the Temple, and to minifter in the inferioiir offices to the Prieft -, and this was Gods fei/.ure and poflef- lion of him •, for although all the fervants of G o d are his inheritance, yet the Minifters of Religion who derive their portion of temporals from his title^wlio live upon the Corban,and eat the meat of the Altar which is Gods peculiar, and conie nearer to his holinefle by the addrefles of an immediate miniftration, are Gods own upon another and a diftinft challenge ^ but becaufe C u r i s t was to be the Prince of another Miniftery, and the chief Prieft of another Order •, he was redeemed from attending the Mo- fiiick rites, which he came to abolilli, that he might do his Fathers bufineffe in eftablilhing the Evangelical, Onely remember, that the Minifters of Re- ligion are but Gods ufufruduaries , as they are not Lords of G o d s portion, and therefore muft difpenfe it like Stewards, not like Mafters •, fo the People are not their Patrons in paying, nor they their beneficiaries in re- ceiving tithes or other provifions of maintenance ^ they owe for it to none but to G o D himfelf, and it would alfo be confidered, that in all facrilegi- ous detentions of Ecclefiaftical rites , G o d is the perfon principally in- jured. The Turtle Doves ** were offered alfo with the fignification of another a, myftery. In the Sacred Rites of mariage, although the permiflions of na- « sedpudicitia tural defires are fuch as are moft ordinate to their ends, the avoiding For- '*'^ /'."""'' '^ nication, the alleviation of ceconomical cares and vexations, and the pro- "d^iul^I-coniH- dudion of children, and mutual comfort and fupport^ yet the aTpenmes gnfidemnm and permiffions of mariage have fuch reftraints ofmodefty and prudence, ?""'""'■ ^''"° thatalltranfgrefrionof the juft order to fuch ends is a crime-, andbefides '^°-'^'^^' thefe, there may be degrees of inordination or obliquity of intention, or too fenfiul complacency or unhandlbme preparations of minde or unfacra- mental thoughts 5 in which particulars, becaufe we have no determin'd rule but prudence, and the analogy of the rite and the feverity of our Reli- gion, which allow in fome cafes more, in fome lefle, and always uncertain latitudes -, for ought we know, there may be lighter tranfgreilions, fome- thing that we know not of-, and for thefe at the purification of the woman it is fuppofed the offering was made, and the turtures, by being an oblation, did deprecate a fuppofed irregularity-, but by being a chafte and marital Emblcme, they profelled the obliquity (if any were) was within thepro- tedionofthe (acred bands of mariage-, and therefore (b excufable as to be expiated by a cheap offering -, and what they did in Hieroglyphick, Chri- flaans muft do in the expofition -, be ftrid obfervers of the main rites and principal obligations- and not negletlful to deprecate the lefTer unhaiHifora- neffes of the too feniual applications. God had at that inftant fo ordered, that for great ends of Iiis own and 5, theirs S'l Confiderations upon the Trefcntation Parti. theirSjtwo very holy pel fons, of divers Sexes and like piety, Simeon 2.nh and Mary wondred at thefe things which were fpoken, and y. treafured them in their hearts, and they became matter of Devotion, and mental Prayer, or Meditation. The Prayer. /^ Fternal (> O D^ who hj the infftratiorjs of tliy holy Sfirit did^ direct thy ^^fervJKts Simton and Anntito iheTem^le at the tnftant oft he prcfc/itation cflhc holy childc ^ E SU S ^ that jo thou mightefi verrfe thy prcmife andmx- nifefithy Sort, and reward the fiety of holy people ^ who longed for Rede-mption by the coming of the Mefsias ; give me the perpetual ajstflance of the fame Spirit to he as a Monitour and a guide to me^ leadingmeto allholy aftions^andtothc embracements and po([ef ions of thy glorious Son -, and remember all thy faithful people who waite for the confolation and redemption of the Church from all her miferics and perjccuticns^ and at lafl fatisfe their de fires by the revelations of thy mercies and filvatien. Thou ha [I advanced thy holy Chtlde and fet him t/pfor a fgne of thy mercies,^ and a rcprefentation of thy glories. L o RD let no aif, or thought , or word of mine ever be in contradiction to this bleffedfgne, but let it be for the ruine of all my vices and all the powers ^the Devil implojes again fl the Churchy andfortheraiftngnp allthofe virtues and graces which thou dtdji defgnemein thepurpofes of Eternity -^ but let my portion never be amongjl the incredulous^ or the [cvrnful ^ or the Heretical^ or the profane, or any of thofe jvhoflumble at this flone which thou hafllaid for the foundation of thy Churchy and the jlrufiures of a virtuous lifc^ remember me with much mercy and com- fafsion when thefwordofforrows or afflictions fhall pierce my heart : fir fl transfix me with love, and then all the troubles of this world will be confignationstothe joyes of a better • which grant for the mercies and the name fake of thy holy childe ^ESlls. Amen. Discourse 84 Part I. Discourse III. Of z5\^edttation. IF in the definition of Meditation I (hould call it an unaccuftomed and unpradifed duty, I fliould fpcak a truth, though fomewhat inartificial- ly : for not onely the interiour beauties and brighter excellencies are as unfeit as Idea's and abftradions are, but alfo the pradife and common knowledge ofthe duty it felf are ftrangers to us, like the retirements of the deep, or the undifcovcred treafures of the Indian hills. And this is a very great caufe of the drinelTe and expiration of Mens Devotion, becaufe our fouls are fo little refrellied with the waters and holy dewes of Meditation. We go to our prayers by chance, or order, or by determination of acciden- tal occurrences •, and we recite them as we read a book-, and fometimes we are fenfible ofthe duty, and a flalh of Lightning makes the room bright, and our prayers end and the lightning is gone, and we as dark as ever. We draw our water from {landing pools, which never are fill'd but with fuddea fliowres , and therefore we are dry fo often : Whereas if we would draw water from the Fountains of our S a v i o u n , and derive them through the channel of dihgent and prudent Meditations, our devotion would be a continual current, and fafe againft the barrennefle of frequent droughts. Yot MedttationiS2S\ attention and application of fpirit to divine things 5 a fearcliing out all inftruments to a holy life • a devout confideration of them, and a produdion of thofe affedions which are in a diredt order to the love of G o D , and a pious converfation. Indeed Meditation is all that great inftrument of piety whereby it is made prudent, and reafonable, and orderly, and perpetual. For fuppofmg our memory inftruded with the knowledge of fuch myfteries, and revelations that are apt to entertain the Spirit, the underftanding is firft and beft imployed in the confideration of them, and then the will in their reception, when they are duly prepared and fo tranfmitted: and both thefe in fuch manner, and to fuch purpofes,that they become the Magazine and great repofitories of grace, and inflirumen- tal to all defignes of virtue. For the underftanding is not to confider the matter of any meditation in it felf, or as it determins in natural excellencies or unwortliinede re- fpedively, or with a purpofc to furnifii it felf with notion and riches of knowledge- for that is like the Win.ter-Sunne,itniines,butwarmesnot-, but in fuch order as themfelves are put in the defignations of Theology, in the order of Divine Laws, in their fpiritual capacity, and as they have in- fluence upon holinelle : for the underftanding here is fomething elfe be- fidcs the intelledual power ofthe Soul, it is the Spirit, that is, it is celeftial in its application, as it is fpiritual in its nature: and we may underftand it well by confidering the beatifical portions of foul and body in their future glories. For therefore even our bodies in the Refurredion (hall be fpiri- tual, becaufe the operation of them ftiall be in order to fpiritual glories, a^d their natural adions (fuch as arc feeing and fpeaking) fiiallhave a fpiri- s?/ tual J Part I. Of z^Meditation, S 5 tual objed and fupernatural end ^ and here as we partake of fuch excellen- cies and cooperate to fuch piirpores,men are more or lefle fpiritual ^ and fo is the underftanding taken from its firfl: and loweft ends of reftingin no- tion and ineffective contemplation, and is made fpirit (that is) wholly ruled and guided by GODS Spirit to fupernatural endsandJpiritualimploy- ments •, fo that it underftands and coniiders the motions of the Heavens to decUrt theglorj of C o D ^ the prodigies and alterations in the firmament to demonftrate Iiis handy work •, it confiders the excellent order of creatures, that we may not difturbe the order of creation,or diflolve the golden chain of fubordination : Jriflotle and Porphyry and the other Greek Philofophers, ftudied the Heavens to fearch out their natural caufes and produdion of bodies •, the wifer Chaldees and AlTyrians ftudied the fime things, that they might learn their influences upon us and make predidions of contin- gencies ^ the more moral Egyptian defcribed his Theoremes in Hierogly- phicks and phantaftick reprcfentments,to teach principles of Policy, Oeco- nomy, and other prudences of morality and fecular negotiation : But the fame Philofophy when it is made Chriftian, confiders as they did, but to greater purpoies, even that from the book of the Creatures we may glorifie the Creatour, and hence derive arguments of worfliip and Religion-, this is Chriftian Philofophy. I inftance onely in confiderations /tatural to fpiritual purpofes •, but the fame is the manner in all meditation , whether the matter of it be nature or revelation •, for if we think of Hell and confider the infinity of its duration, and that its flames laft as long as G O D lafts, and thence conjedure upon the rules of proportion, why a finite creature may have an infinite unnatu- ral duration-, or think by what ways a material fire can torment an immate- rial fubftance-, or why the Devils, who are intelligent and wife Creatures, fhould be fo foolifli as to hate GOD from whom they know every ri- vulet of amabiliry derives :" Thisis to fiudy, not to r/ieditate-^ for meditati- on confiders any thing that may beft make us to avoid the place, and to quit a vitious habit, or mafter and re(5lifiean untoward inclination, or pur- chafe a virtue, orexercife one, fo that meditation is ana^oftheunderjian- dingfut to the right afe. For the holy JESUS, coming to redeem us from the bottomelefte j, pic, did it by lifting us up out of the puddles of impurity and the unwhole- fome waters of vanity -, H c redeemed m from our vain converfation ', and our underftandings had fo many vanities, that they were made inftruments of great impiety. The unlearned and ruder Nations had fewer virtues, but they had alfo fewer vices then the wife Empires, that ruled the World with violence and wit together. The fofcer * Afians had luft and intempe- ^ ranee in a full Chalice •, buttfieir underftandings were ruder then the finer ^J^^"^''^r_. Latines, for thefe mens underftandings diftill'd wickednefte, as through a 7?i/?nf <5>e#- Limbeck, and the Romans drank fpiritsand the fublim'd quintefTences of f "P"'^"'' 7*^* viUany, wliereas the other made themfelves drunk with the lees and chea- ^^Z^^J^'vU perinftancesoffinne: fo that the Underftanding is not an idle and ufelefte w«'ii'i«{.«p}« • faculty,but naturally drives to pradife, and brings gueilis into the inward J!]"^^/'";^^" Cabinet of the Will, and there they are entertained and teafted. And thofe underftandings which did not ferve the bafer end of vices, yet were unpro- fitable for the moft part, and furniflied their inward rooms with glaftes and beads and trifles fit for an American Mart. From all thefe impurities and L vanit^ s S6 Of Meditation. P«ti. vanities JESUS hath redeemtJ all liis Difciples, and not onely thrown out of his Temples all the impure rites of fUra and Cybele^ but alfo the trifling and unprofitable ceremonies ofthe more fober Deities, not onely vices but ufelefle and unprofitable fpeculations, and hath confecrated our Head into a Temple, our Llnderftandnig to Spirit, our Reafon to Religion, our Study to Meditation j and this is the firft part of the San(ftification of our Spirit. 6, And this was the caufe holy Scripture commands the duty of meditation in proportion ftill to the excellencies of piety and a holy life, to which it is pul. I. highly and aptly inftrumental. Blefl'cd is the man that meditates m the Larv of the LORD day and night. And the reafon of the propofition and the ufe rrul.np.i I. Qf the jyty is expefl'ed to this purpofe : Thy words hair I hidm my heart^that ljl)0t(!d not finne againft thee. The placing and fixing thofe divine Confide- rations in our underftandings and hiding them there, are defignes of high Chriftian prudence, that they with advantage may come forth in the ex- preffes of a holy hfe. For what in the world is more apt and natural to pro- duce humility, then to meditate upon the low ftoopings and defccnts ofthe holy J E S U S , to the nature of a Man, to the weaknefTcs of a Ciiilde, to the poverties of a St^Me , to the ignobleneffe of a Servant, to the Ihame ofthe CroiTc, to the pains of Cruelty, to the duft of Death, to the title of a Sinner, and to the wrath of G O D c" By this inftance poverty is made ho- nourable, and humility is fandlified and made noble, and the contradictions of nature are amiable and fitted for a wife cledion. Thus hatred of finne, fliame of ourfelves, confufion at the fenleofhumanemifery,theloveof GOD, confidence in his promifes , defires of H'eaven , holy refolu- tions , refignation of our own appetites , conformity to Divine will , oblations of our felves, repentance and mortification are the proper ema- nations from meditation of the fordidneflc of finne, our pronenefle to it, our daily miferies as ilTues of Divine Vengeance, the glories of G O D, his infinite unalterable veracity, the fatisfavlions in the vifionof GOD, the rewards of piety, the reditude ofthe Laws of G O D , and perfedion of his Sandions, GODS fupreme and paternall dominion, and his cer- tain malediction of finners •, and when any one of thefe confiderations is taken to pieces, and fo placed in the rooms of application, that a piece of duty is conjoyned to a piece of the myfterie ^ and the whole office to the purchafe of a grace, or the extermination of a vice, it is like opening our windowes to let in the Sun and the Winde ^ and hohnefTe is as proportio- ned an effeft to this praaife,as glory is to a perfevering holinefle, by way of reward and moral caufality. ForalltheafFedions thatareinManare either natural, or by chance, or '" by the incication of reafon and difcourfe^ our natural afFe<5tions are not worthy the entertainments of a Chriftian^ they muft be fupernatural and divine that put us into the hopes of Perfedtion and Felicities -, and thefe other that are good, unlelTe they come by meditation, they are but acciden- tal, and fet with the evening Sun : but if they be produced upon the ftrengths of pious meditation, they are as perpetual as they are reafonable, and excellent in proportion to the piety of the principle. A Garden that is watred with ihort and fudden (howers is more uncertain in its fruits and beauties, then if a Rivulet waters it with a perpetual diftiUing and conftanc humedation: Andjuftfucharethefliortemiffionsaod unpremeditated re- folutions Pmi. Of /-i?^V/e»/nn religion •, but then tlie aficiiti- ons producible from thefe are love of virtue, defires to imitate the holy JESUS, afteaions to Saints and holy perfons, conformity of choice, fubordination to G O D S will, eledion of the ways of virtue,fatisfa(:;tion of the underftanding in the ways of religion, and refolutions to purfue them in the midft of all difcoraforts and perfccutions •, and our mental prayers or entercourfe with GOD, which are the prefent emanations of our meditati- ons, muft be in order to thefe affedions, and produdions from thofe, and inallthele yet, there is fafety and piety andnofeekingofourfelves, but defignes of virtue in juft reafon and duty to G O D, and for his fake, that is, for his commandment. And in all thefe particulars, if there be fuch a ft eriUty of fpirit that there be no end ferved but of fpiritual profit, we are never the worfe^ all that GOD requires of us is,that we will live wellmA re- fcnt irtjuft mcajiire mdright manncr^awd he that doth fo,hath meditated well. From hence if a pious foul pafles to afFedfions of greater fublimity, and ij, intimate and more immediate, abffraded and immaterial love, it is well, onely remember that the love, GOD requires of us , is a^n operative, ma- terial and communicative love^ if yec lo've me^keep my Commandements z, fo tliat ftilla good life is the effed of the fublimeft meditation-, and if we make our duty fure behinde us, afcend up as high into the mountain as you can, fo your afcent may confift with the fecurities of your perfon, the con- dition of infirmity, and the interefts of your duty. According to the faying of * lldcfonfpi'S % Our empty fayini "f ^^"ds and red- ^ ^ ... , ^. ^ Ung verfcs m honour of h;< Namc^ pkaje not G O D fo ^, ^^vli^H^,^!^^ h, &ii, i >^o! rfi» mll^d^lhe imitation of him does advantage to no, in-mfih^v (f,esy^\iJM.'i@- ii(s^-yo(\o- is- And a, devout imitatour pleajes the houfe better St£'ilirwlol'ftrj°'^^-^^°''''''5 then an laie Pmcgyrick -, Let your work be lij 4 but the Scribes and Pharifees did evang.Mmh. kiWZechary. S. Bafil. bomil. dc humane Chrifli gcncratlone.Nyfcn in natali Cbrifti. Cynl. adv. Anibiofomo phitas. 6. Tertttllian '* reports that the bloud o^ Zechary had fo befmeared the ftones * infcori'iaco. of the pavement, which was the altar on which the good old Priefl was fa- f"?- 8. crificed, that no ad or induflry could wafh the tindure out ; the dye and guilt being both indeleble •, as if, becaufe GOD did intend to exad of that nation all the bloud of righteous perfons from Jhel to Zechariu ^who was thelaft of the Martyrs of the fynagogue, he would leave a charader of their guilt in their eyes to upbraid their irreligion, cruelty and infidelity. Some there are who affirme thefe words of our bleffed Saviour not to relate to any Zechary who had been already flain, but to be a prophecy of the laft ofall the Martyrs of the Jews who (hould be flain immediately before the deftrudion of the laft Temple and the difTolution of the Nation. Certain ic ^^* '*• is that fuch a Zwhary the fon oiBarwh (if we may beleive J'ofephm) was flain Part I. And the flight of f E SI) S into Egypt. 99 (lain in the middle ot'the Temple a little bt'foie if was delhoyed-, and it is agreeable to the natiiie of tlie propliecy and reproof here made by our blefled Saviour that [/r^wv//^f/rfl/^ff/Azr)/j|]iould take in all the righteous bloud from lirft to la(t, till tlie iniquit)' was complete ^ and it is not imagi- nable that the bloud of our blelled Lord, and of S. ^/imes their Bilhop, ( for whofe death many of themfelves thought God dcftroyed their city) lliould be left out of the account-, which yet would certainly be left out, if any- other Zah.iry ihould be mcant^ then he whom they laft flew •, and in pro- portion to this, Cj^r//JW£/(?A',i/fr/i expounds that which \vf re.Jeinthepaft tenfe, to figniHe the future -, ye (lew ^ i. c. jhaljlay-^ according to the ftyle often ufed by Prophets, and as the ylortfl of an uncertain fignification, will bear. But the firft great inftance of the Divine vengeance for thefe exe- cutions was upon Ihrod-^ who in very few years after, was fmitten of GOD with lb many plagues and tortures, that himfelfalonefeemedlike an hofpitall of the hicurabilt : For he was tormented with a ibft flow fire, like that of burning iron , or the cinders of Yew, in his body : in his bowels with intolerable Colicks and ulcers, in his naturall parts with worms, in his feet with gout, in his nerves with convuHions, difficulty of breathing •, and out ofdivers parts ofhis body ifTued out fo impure and ulcerous a ftream, that the loathfomenefTe, pain and indignation made him once to fnatch a knife with jpurpofe to have killed himielf, but that he was prevented by a Nephew ofhis, that ftood there in his attendance. But as the flefli of beafts grows callous by flripes, and the prefTures of the 7.. yoak : fo did the heart of Herod, by the loads of Divine vengeance. GOD began his hell here, and the pains of hell never made any man lefje impious; for Herod perceiving that he mufl now die, * firfl put to death his fon yinti- ' ^"i;*/ -^ >^ fater under pretence that he would have poifojied him • and that the laft ^^i^,l^Jj^^ fcene of his life might for pure malice and exalted fpight out-doe all the refl, becaufe he beleeved the Jewifh nation would rejoyce at his death,he af- fembled all theNobles of the people and put them in prifon,giving in charge to his fifter Salome, ihzt when he was expiring his laff, all the Nobility iliouTd be flain,that his death might be lamented with aperfedf and univeifal forrow. But GOD that brings to nought the counfels of wicked Princes tur- g^ nedthe defigne againft the intendment o^ Herod -^ for when he was dead and could not call his f ifler to an account for difobeying his moft bloudy and unrighteous commands, llie releafed all the imprifoned and defpairing Gentlemen, and made the day of her Brothers death a perfe(5l Jubilee, a day of joy, fueh as was that when the nation was delivered from che violence of Ham^w in the days of Purim. And all this while G O D had provided a fanduary for the holy Childe 9, JESUS. For GOD feeing the fecret purpofes of bloud wiiich Herod had, fent his Angel who af feared to ^ofeph w a dream, faying, Arife and tafse uiuh. 1. 1 j, ihe jOHKg childe and his Mother and jlje into Egypt, and be ihoH there twtill I bring thee word, for Herod will jeck the young childe to dejlroy him •, then he aroje and took theyounf^ childe and his Mother hy night and departed into Egypt ; And they made their' firfl abode in Hermopolts in thecountreyof T/>-f/',«>,;^2'.?io. whither when they firfi arrived, the childe JESUS being by defigne or s. Ai-haTui. lit. providence carried into a Temple, all the ftatues of the Idol gods fell f","^';^,;. down , like Dagon^ at the prefence of the Ark , and fuffered .their Ts'n\,,l'a s. ^ timely and Juft dilTolution and diflionour. According to the pro- ?»'''»'• M 2 ' phecy 1 00 Hijlory of the death of the Innocents. P^^t i. Ifa. 19' «. phecy oilfajah : Behold the Lordfhall come into Egypt and the idols of Egypt DoyothiHi in JhaB be moved at hn prefence. And in the life of the Prophet Jeremy ^ written (yno(ji. Taiiai. <. bv £/)/;'/'4»/'w it IS reported, that he told the Egyptian Priefts that then «< (hould enter into their countrey: which prophecy poflibly might be the caufc that the Egyptians did, befides their vanities, worfliip alfo an infant in a manger, and a Virgin in her bed. 10, From Hermopoln to Maturea went thefe holy Pilgrims in pur fuance of their fafety and provifions, where it was reported they dwelt in a garden of balfame, till Z^/^/'/?' being at the end of feven years (as it is commonly be- leeved) afcertained by an Angel of the death of^^ro^^and commanded to return to the land odjrael, he was obedient to the heavenly vifion^ and retur- ned. But hearing that ArcheUus did reign in the place of his Father, and knowing that the cruelty and ambition ot'Hcrodwas ha?reditary or intayl'd u^onAnhelaus^hein^ alfo warned to turn afide into the parts of Galilee^ which was of a diftindl jurifdiftion, governed indeed by one of Herods fons, but not by ArcheUus^ thither he diverted^ and there that holy family remai- ned in the city oi' Nazareth, whence the holy childe had the appellative of a Nazarene. Jd. Sec t. 6, Qonjtderations upon the death of the Innocents , and the flight of holy f E S V S into Egypt. Hfro^s/ having called the vviremen,and received information of their defigne, and the Circumftances of the childe, pretended religion too, and defired them to bring him word, when they had found the babe, that he might come and worship him •, meaning to make a facri- fice of him, to whom he fliould pay his adoration : and in ftead of inverting the young Prince with a Royall purple he would have ftainedhis fwadling bands with his bloud. It is ever dangerous when a wicked Prince pretends Religion, his defigne is then fouled by how much it needs to put on a fai- rer outfide : but it was an early policy in the world, and it concerned mens interefts to feem religious, when they thought that to be fo, was an abate- ment of great defignes. When Jezebel defigned the robbing and deftroy- ing Nabeth, (he fent to the Elders to proclaim a faft ; for the externall and vinble remonftrances of religion leave in the fpiritsof men a great reputa- tion of the feeming perfon,and therefore they will notrufh into a furious fentence againft his adtions, at leaft not judge them with prejudice againft the man towards whom they are fo fairely prepared, but doe ibme violence to their own underftanding, and either disbeleeve their own reafon,orex- cufe the fad, or think it but an errour, or a lefle crime, or the incidencies of humanity, or however, are fo long in decreeing againft him, whom they thinke to be religious, that the rumour is abated, or the ftream of indignati- Part I. Confid. Upon the death of the holy Innocents. i o i on is diverted by other laborious arts intervening before our zeal is kindled , and fo the perfon is unjudged,or at leaft the defigne fecured. But in this,humane policy was exceedingly infatuated, and tiiough Herod 2. had trufted his delign to no keeper but himfelf, and had pretended fair, ha- ving rf%/>« for the xvord^ and called thewifemen privately, and intrufted them with no imployment but a civill requeft, an account of their luccefle of the journey, which they had no reafon or defire to conceal •, yet liis heart was opened to the eye ot heaven, and the fun was not more viliblc then his dark purpofe was to G O D,and it fucceeded accordingly ^ the childe was fent away, the wifemen warned not to return, Hcrcd was mocked and en- raged-, and fo his craft became foohfh and vain-, and fo are all counfells intended againft G O D, or any thing of which he himfelf hath undertaken the protection. For although we underftand not the reafons of fecunty, be- caule we fee not that admirable concentring of infinite things in the Divine Providence, whereby God brings his purpofes to ad by wayes unlookt for, and fometimes contradidory ; yet the publick and perpetuall experience of the world hath given continual! demonftrations, that all evillcounfels have come to nought-, that the fuccceding of an impious defign is no argu- ment that the man is profperous ^ that the curfe is then fureft, when his for- tune fpreads the largeft -, that the contradidion and impolTibilities of deli- verance to pious perfons are but an opportunity and engagement for GOD to doe wonders, and to glorifie his power and to exalt his mercy by the in- ftancesofmiraculous or extraordinary events. And as the affliifions hap- pening to good men are alleviated by the fupport of Gods good Spirit •, and enduring them here are but confignations to an honourable amends hereafter : fo the fucceeding profperities of fortunate impiety, when they meet with punifhment in the next or in the third age, or in the deletion of a people five ages after, are the greateft arguments of, Gods providence, who keeps wrath in (lore, and forgets not to doe judgement for all them that are cffrepdmthwroNgi, It waS laid up with God, and was perpetually in his eye, being the matter of a lafting, durable and unremitted anger. But God had care of the holy childe -, he fent his Angel to warn ^ofefh g, with the babe and his Mother to flye into ^0t. lofeph and Mary inftantly arifc, and without enquiry how they fliall live there, or when they {hall re- turn, or how be fecured, or what accommodations they fliall have in their Journey, at the fame hour of the night be^in the pilgrimage with the cheer- fulnefle of obedience,and the fccurities ot faith, and the confidence of hope, andthejoyesoflove, knowing themfelves to be recompenfed for all the trouble they could endure, that they were inftrumentsof thefafetyof the holy J E S Q S , that they then were ferving God, that they were encircled with the fecuriries of the divine providence, and in rhefe difpofitions all pla- ces were alike-,for every region was a Paradife where they were in company _^y^^ ^v^ j. with JESUS. And indeed that man wants many degrees of faith and ;^c77OTrv 9/- prudence,who is folicirous for the fupport of his rtecelTtties, when he is do- ^"^^ ^^'^^ ing the commandement of God. If he commands thee to offer a facrifice, Ti/MUf.Emp. himfelf will provide a Lambe, or enable thee to finde one- and he would remove thee into a ftate of feparation, where thy body needs no fupplies ofprovifion, if he meant thou (houldeft ferve hinl without provifions -, he will certainly take away thy need, or fatisfie it, he will feed thee himfelf as he did the Ifraelites, or take away thy hunger as he did to Mgfes^oikvid Hcb.ij.?,*. M i ravens 101 Qonfiderations uf on the death Pani. ravens to feed thee as he did to Elus^ or make charitable people mi> nillerto thee as the widow to Elijha , or give thee his own portion as he maintained the Levites, or make thine enemies to pity thee as the Afly- rians did the captive Jews ; For whatfoever the world hatli, and what- foever can be conveyed by wonder, or by providence, all that is thy fcciiri- ty for provifions, fo long as thou doeft the work of God. And remember that the affurance of blefling, and health, and falvation is not made by doing what we lift, or being wher'e we defire, but by doing Gods will, and being in the place of his appointment : we may be fafe in Egypt, if we be there in obedience to God; and we may perilli among the babes of Bethlehem^ if we be there by our own eledion. 4- ^ofqh and Mary^ did not argue againft the Angels meflage •, becaufe they had a confidence of their charge, who with the breath of his mouth could have deftroyed Hered^ though he had been abetted with all the legions marching under the Roman Eagles ^ but they, like the twoCherubims about the Propitiatory,took the childe between them, and fled, giving way to the fury of perfecution, which poflibly when the materials are withdrawn might expire, and dye like fire, which elfe would rage for ever. JESUS fled, undertook a fad journey, in which the roughnelTe of the wayes, his own tendernefle, the youth ot his Mother, the old age of his fuppofed Fa- ther, the fmalnefle of their viaticum and accommodation for their voyage, the no kindred they were to go to, hopelefle of comforts and exteriour fupplies, were fo many circumftances of poverty, and lefler ftrokes of the perfecution-, things that himfelf didchoofetoremonftratethe verity of his nature, the infirmity of his perfon, the humility of his fpirit, the aufte- rity of his undertaking, the burden of his cliarge, and by which he did teach OS the fame virtues he then exprefled-, and alfo confign'd this permiffion to all his Difciples in future ages, that they alfo may flye from their perfecu- tors, when the cafe is fo, that their work is not done ^ that is, they may glO' rifie God with their lives more then with their death. And of this they are afcertained by the arguments of prudent account •, for fometimes we are called to glorifie God by dying, and the intereft of the Church, and the faith of many may be concerned in it-, then we muft abide by it. In other 'AfNj ?£»'- cafes it is true that Demofihenes faid in apology for his own efcaping from a ynv^^TTo^iy Jq^ ^gij^ J jfj^^ j^^f yff^j ^j^ay fff^y ^gijt agam. And S. Panl made ufe of a f^xx'^J- guaj-(i of Souldiers to refcue him from the treachery of the Jewifli Rulere, and of a basket toefcape from the Inquifition of the Govcrnour of Dama- fcui -, and the Primitive Chriftians,of Grotts and fubterraneous retirements, and S. Athanafim of a fair Ladies houfe, and others of deferts and graves, as knowing it was no fhame to flye when their Mafter himfelf had fled, that his time & his work might be fulfilled,&when it was,he then laid his life down, J. It is hard to fet down particular rules that may indefinitely guide all per- fons in the ftacing of their own cafe ; becaufe aJl things that depend upon circumftances are alterable unto infinite. But as GODS glory and the good ofthe Church are the great confiderations to be carried before us al! the way, and in proportions to them wc are to determine and judge our Queftions : fo alfo our infirmities are allowable in the fcrutiny 5 for I doubt not but G O D intended it a mercy and a complyance with humane weak- nelTe, when he gave us this permiflion, as well as it was a defigne to fecure the opportunities of his fcrvice, and the conTumnwtion of his own work by part I. of the holy Innocents. 105 lis. And fince our fears and the incommodities of flight, and the fadneffc of exile, and theinfecurities and inconveniencies of a flrange and new abode are part of the perfecution; provided that Gods glory be not cer- tainly and apparently negleded, nor the Church evidently fcandali/edby our flight, all interpretations of the quefliion in favour of our felves, and the declenfion of that part which may tempt us to apofl:a(ie, or hazard our confidence, and the choodng the leiler part of the perfecution is not againfl the rule of faith, and always hath in it lefle glory, but oftentimes more fecurity. But thus far Herods ambition tranfported him, even to refolutions of 6i murder of the higheft perfon, the moft glorious and the moft innocent upon earth ^ and it reprefents thatfAJsion to be the moft troul-)lefome and vexati- ous thing th.it can afilift the fons of men. Virtue hath not half fo much trouble in it, it fleeps quietly without ftartings and . Trighting fancies, it looks cheerfully, fmiles with much ferenity, and tho..gh it laughs not of- ten, yet it is ever delightfuU in the apprehensions of fome faculty ; it fears no man, nor no thing, nor is it difcompofed •, and hath no concernments in the great alterations of theWorld •, and entertains death like a Friend, and reckons the ifllues of it, as the greateft of its hopes: but ambition is {\A\oi diftradions ^ it teems with ftuatagems, as Rebecca with ftrugling twins, and is fwelled with expedivation as with a tympany, and fleeps fometimes as the winde in a ftorme, ftill and quiet for a minute , that it may burft out into an impetuous blaft till the cordage of his heartftrings crack-, fears when none is nigh, and prevents things which never had intention, and falls under the inevitability of fuch accidents, which either could not be forefeen or not prevented. It is an infinite labour to make a Mans felf miferable, and the utmoft acquift is fo goodly a purchafe, that he makes his days full of forrow to enjoy the troubles of a three years reign* iox H erodYwtdhw: three years, or five at the moft, after the flight of J E S U S into Egypt. And therefore there is no greater unreafonablenefte in the world then in the defignes of ambition -, for it makes the prefent certainly miferable, un- fatisfied, troublefome and difcontent , for the uncertain acquift of an ho- nour, which nothing can fecure •, and befides a thoufand poflibilities of niifcarrying, it relies upon no greater certainty then our life, and when we are dead all the world fees who was the fool. But it is a flrange caitivenefTe and bafeneffe of difpofition,of men fo furioufly and unfitiably to run after perifhing and uncertain interefts in defiance of all the rcafon and religion of the world, and yet to have no appetite to fuch excellencies which fatisfie reafon and content the fpirit, and create great hopes, and ennoble our ex- pe(5lation, and are advantages to communities of men and publifk focieties, and which all wifemen teach and all religion commands. And it is not amiffe to obferve how Herod vexed himfelf extremely up- j, onamiftake-, thechilde JESUS was born a King, but it was a King o^Dubiapocey- all the world,not confined within the limits of a province, like the \veaker ^'/"f "c/""'*^ beauties of a torch to Ihine in one room, but like the Sun, his Empire was o^dip. over all the world •, and if Herod would have become but his tributary and paid him the acknowledgements of his Lord,he fliould have had better con- ditions then under Cajar^ and yet have been as Hofin Hmdes impie abfolute in his own Jewry as he was before •, his chriftum vmre quid times ? kingdome was not of this WorW, and he that X<^r!^i^c!uk "^ gives io4 Confiderations upon the death Part i- ^,aMirad,.or..u,msnUnin gives heavenly kingdomes toallhis fervants would not Timet tmmcs,metui\naKti)»rcmcadH. have ftoopcd to havc taken \xipHerods petty Coronec^but Stnec. Oedip. 25 jt ^5 ^ y^jy vanity which ambition leeks, fo it is a Iha- dow that difturbs and difcompofes all its motion and apprehenfions. ^. And the fame miftake caufcd calamities to defcend upon the Church: for feme oftheperfecutions commenced upon pretence, Chriftianity was anenemy to government: But the pretence was infinitely umeafonable, and therefore had the fate of fenflefs allegations, it disbanded prefently-,for no externall accident did fo incorporate the excellence ot C H R I S T S religion into the hearts of men, as the innocence of the men, their inoffen- five deportment, the modefty of their defignes, their great humility and obedience, a life exprefly in enmity and conteftation againft fecular ambiti- OQ. And it is to be feared that the mingling humane interefts with religion will deface the image CHRIST hath ftamped upon it -, certain it is, the metall is much abated by fo impure allay, while the Chriftian Prince ferves his end of ambition, and bears arms upon his neighbours countrey for the fervicc of religion, making CHRISTS kingdome to invade Herods rights : and in the ftate Ecclefiafticall fecular interefts have fo deep a porti- on, that there are fnares laid to tempt a perfecution, and X{^TLh''7:S^'^'^t^t men are invited to Sacriledge while the revenues of a M^v (pe^fiifxtt]©- ratsoiym • Su^ Church are a fair fortune for a Prince . I make no fcru- '^^•^^'^''a'^f*1*y''c^'L'/'^f" ' * P^^ '° ^"^^ ^^"^"^ ^^'"-^ Painters that pidlure the poor Z-^i^^ov^S^t^LT^H^ifl^^^'X Saints with rich garments 5 for though they deferved jiv fvvdTlti eta. Hicrod. better, yet they had but poor ones : and fome have been tempted to cheat the Saint, not out of ill will to his fandity, but love tohisflirine, and to the beauty ofthe clothes, with which fome imprudent perfons have of old time drefted their images: fo it is in the fate of the Church, perfecution, andl the robes of C H R I S T were her portion, and her clothing, and when fhe is drefled up in gawdy fortunes it is no more then ftie delerves, but yet fometimes it is occafion that the Devil cheats her of her holinefle, and the men ofthe world facrilegioufly cheat her of her riches : and then when GOD hath reduced her to that poverty he firft promifed and intended to her, the perfecution ceafes, and fandity returns, and GOD curfes the facriledge, and ftirs up mens mindes to religious Do- natives : and all is well till (lie grows rich again. And if it be dangerous in any man to be rich, and difcompofes his fteps in his journey to Eternity, it is not then fo proportionable to the analogy of C H R I T S Poverty, and the inheritance ofthe Church, to be fedulous in acquiring great tempo- ralties,and putting Princes in jealoufie and States into care for fecurities,lefl: all the Temporal! fliould run into Ecclefiafticall pofleffion. 9, If the Church have by the active piety of a credulous, a pious and lefle obfervant age been endowed with great pofleffions, fhe hath rules enough, and poor enough, and neceflities enough to difpend what ftie hath, with ad- vantages to religion : but then all fhe gets by it is the trouble of an unthank- ful!, a fufpeded and unfatisfying di^enfation ; and the Church is made by evil! perfons a Scene of ambition and ftrat;^em, and to get a Germane yide qu* dixit Bifhoprick is to be a Prince •, and to defend with niceneffe and fuits of Law «rTri7.''2' ^^"^ cuftom or lefter rite even to the breach of charity, and the fcandall of tpiftolas S, Oregmi iW./.4.fp.3 i.j4.36.eSf l.6.ep.io.l.-;.indiil i.tf.io.&cencil. Afrlcanum quo monitustft Cakfimui fafa,nefmo[umtyfhumj*CHll'mccckfiam,qMlMmfmflUitatit, & hMmilitatis ditm, Dtum vidtrt CHfimtibHs fr«fta,v»Ut Babes 1 06 Conjiderations upon the death of the Innocents. Pau i. Babes of 5f/A/«'/;f»;, with thoufands oF diverfions and avocations of Herods purpofes, or by difcovering his own efcape in fome fafe manner not un- ^Mi rue dm known to the Divine wifdome 5 but yet it did not fo pleale GOD. He is vfmi/onJcx- Lord ofhis Creatures, and hath abfolute dominion over our lives, and he ticit ad ctiDna ; had an end of glory to ferve upon thefe Babes, and an end of juftice upon &utappa>e,tc jfgy^^.^ and to the children he made fuch compenlation, that they had no '^'"rpl'epta reafon to complain that they were fo foon made ftars, when they liiincd in cimftiimnccnn- their little Orbs and participations of Eternity •, for fo the fenfeotthc wctrntccifaTa Chiitch hath been, that they having died the death of Martyrs, though in- s. Cyprian! ' Capable of making the choice, GOD fupplyed the defeds of their will,by his own entertainment of the thing-, that as the mifery and their death, foalfo their glorification might have the fame Authour in tlie lame manner of caufality 5 even by a peremptory and unconditioned determination in thefe particulars. This fenfe is pious and nothing unreafonable , con/idenng Athena-oras ^^^^ ^ circumftances of the thing make the cafe particular ^ but the imma- dixu infantes tute death of other infants is a fadder ftory ; for though I have no warrant ■.efwrcauios, q^ thought that it is ill with them after death ; and in what manner or de- mludicim"''^ S^^^ of well-being it is, there is no revelation -, yet I am not of opinion, that the fecuring of fo low a condition as theirs in all reafon is like to be, will make recompenfe , or is an equall blefling with the poiTibilities of fuch an eternity, as is propofed to them who in the ufe of reafon and a holy life glorifie GOD with a free obedience •, and if it were otherwife, it were no bleffing to live till the ufe of reafon ; and Fools and Babes were in the beft, becaufe in the fecureft condition, and certain expeftation of equal glories. 12. As foon as Herod v^as dead (for the Divine Vengeance waited his own time for his arreft) the Angel prefently brought ^o[eph word •, the holy Fa- mily was full of content and indifferency, not folicitous for return, not dif- truftfuH of the Divine Providence, full of poverty and fandity, and con- tent, waiting GODS time, at the return of which GOD delai'd not to recall them from exile-, out ef Egypt he called his Son^md divided I ofephs fear and difcourfe that he fliould divert to a place in the jurifdidion oiPhHip^ where the Htix oi Herods crneky, Archelaus, had nothing to doe-, and this very feries of providence and care GOD exprefles to ail his fons by ado- ption ; and will determine the time and fet bounds to every Perfecutioii, and punifh the inftruments, and eafe our pains, and refrefli our forrowes, and give quietncfTe to our fears, and deliverance from our troubles, and fan(5lifieitall,andgivea Crown at laft, and all in his good time, if we wait the coming of the Angel, and in the mean time do our duty with care, and fuflain our temporals with indifferency -, and in all our troubles and difplea- fing accidents we may call to minde, that G O D by his holy and moft rea- fonable Providence hath fo ordered it, that the fpiritual advantages we may receive from the holy ufe of fuch incommodities, are of great recompenle and intereft, and that in fuch accidents the holy JESUS having gone be- fore us in precedent, does go along with us by love and fair affiftances, and that makes the prefent condition infinitely more eligible, then thegreatefl fplendour of fecuiar fonune. ' The Parti. 107 The Prayer. /^ Blc^led and eternal G Z>, who didjlfttjfcr thy holy Sen 1 fly e from the vio- ^^ lence of an enraged Prince^ anddidjl choofc to defend him in the ways of his * infrmity by hiding himjelf^ and a voluntary exile •, be thou a defence to all ihj faithjullpeofle^ when ever perfccution arifes again ft them^ (end them the mini- ftery of Angels to direct them into ways of fecitriiy^ and lei thy holy Spirit guide them in the paths offancliiy-^ and let thy provide nee continue m cnjlody over their ferfons till the times of refrejhment^ and the day vf redemption f])allreturn: Give O Lord to thy whole Church fancHty and zeal, andthe confidences ef a holy faith^ holdnefje ofconjefsion^ humility^ content^ andrefignation off pint ^ generous contempt of the VVorld^ and unmingled defires of thy glory ^ and the edification of thy ElefJ-^that no fecular interejls dijlurhe her duty ^ or dijcompofe her charity^ or deprejje her hopes ^ or in any unequal degree polJeffc her affections and pollute her fpirit^ hut prcfervc her from the fr/ares of the World^ and the Devil^from the ra- pine and greedy defires of ficrilegious perfons^ and ii* all conditions whether of affluence or want may f])e flill promote the interefts of Religion ■ that when plen- ieoufne([e is within her palaces^ and peace in her walls ^ that co\vi\nor\ may then ^f beft/^rher •, and when f})e is made as naked as ^ESUS tohis pafsionjhen poverty may he beft for her, that in alleftates fhe may glorife thee, and in all accidents andchanges thou mayefl fanftife and blefle her^ and at lafl bring her to the eternal richers and abundances of glory ^ where no perfecution fhalldtflurbher reft. Grant thisforfweet ^ E SUS fake^ who fuffered exile ^ and hard journeys^ and all the inconveniencies of a friendlejje perfen, in a flrange Province-^ to whom with thee and the eternal Spirit he glory forever^ and blefsing in all generations of the World and for ever and ever. Amen, Sect. Part I- 1 09 Sect. Vll Of the younger years of f ESVS y and his difputa^ tion with the T>oBors in theTemple, Rom the return of this holy Family to ^udea, and their habitation in Nazareth^ till the blefTed childe JESUS was twelve years of age, we have nothing tranfmitted to us out of any authentick Record -, but that they went to JerujaUm every year at the Feaft of the PalTo- ver. And when JESUS was twelve years old, and was in the Holy City attending upon the Pafchal Rites, and folemn Sacrifices of the La\v, his Parents having fulfilled their days of feftivity, went homeward, fuppofing the Childe had been in the Caravan among his friends, and fo they erred for the fpaceofa whole days journey- and when they fought him and found him not, they returned to lerujdem full of fears and forrow. No tancy can imagine the doubts, the apprehenfions, the pofllbilities of mifchief, and the tremblings of heart which the holy Virgin Mother felt thronging about her fancy and underftanding •, but fuch a perfon who hath been tempted to the danger of a violent fear and tranfportation, by appre- henfion of the loffe of a hope greater then a Miracle ^ her difcourfes with her felt could have nothing of diftruft, butmuchoffadnelTe and wonder, and the indetermination of her thoughts was a trouble, great as the paffiori of her love i polfibly an Angel might have carried him Ihe knew not whi- ther ; or it may be the fon of Herod had gotten the prey, which his cruell Father mifs'd 5 or he was fick, or detained out of curiofity and wonder, or any thing but what was right : and by this time (he was come to lentjalem^ and having fpent three days in her fad and holy purfuit of her loft jewel,de- fpairing of the profperous event of any humane diligence, as in all other cafes Hie had accuftomed. Hie made her addrefle to G O D, and entnng into the Temple to pray •, GOD, that knew her defires, prevented her with the bleifings of goodneffe, and there her forrow was changed into joy and wonder ^ for there llie found her holy Son fitting tn th: midfl of the Dolors hth hcahng them and diking them quejiions. Jndwhen thejfarv hrni tbej ivere amazed^ and fo were all that heard him, at hii under (landing andanfivcrs •, beyond his education, beyond his experience, beyond hisyeers,-and even beyond the common ipiritsof thebeftMen, difcourfing up to the height of a Prophet, with the cleernefte of an Angel, and the infallibility of infpii-ation •, for here it was verified in the higheft and moft literal fignification, that out of the mouthes of babes G OD had or- dained jlrcngth-^ but this was the y/rf«^//; of argument, and fcience of the- higheft myfteries ot Religion and fecret Philofophy. Glad were the Parents of the Childe to finde him illuftrated with a Mi- racle, concerning which when he had given them fuch an account, which they underftood not, but yet Mary laid up in her heart, as that this was N part 1 1 o Hiftory of his T)iffutation (^c. Pan i. part of Ills imployment and his Fathers bitftne([e^ he returned with them to Nazareth^ and rvasJMb]eff to his Parents •, where he Uved in all holincfle and humility, (hewing great fignes of wifdom, indearing himfelf to all that be- held his converfation, did nothing leffe then might become the great ex- pedation which his miraculous birth had created of \\im-^ for he increased in Tvifdom andjlature^ and favour mth GOD and Ma»^ ftill growing in propor- tion to his great beginnings to a mirculous excellency of grace, fweetnefle of demeanour, and excellency of underftanding. They that love to ferve G O D in hard queftions, ufe to difpute whether 5* CHRIST did truly, or in appearance onely increafe in wifdom* For being perfonally united to the Word , and being the eternall wifdome of the Fa- ther, it feem'd to them, that a plenitude of wifdome was as naturall to the whole perfon, as to the Divine Nature. But others, fixing their belief up- on the words of the ftory,whieh equally affirms CHRIST, as properly to have increafed in favour with GODjas with Man, in wifdome, as in ftature,they apprehend no inconvenience in affirming it tobelong to the verity ofHumane Nature to have degrees of underftanding as well as of other perfc(5lions ; and although the humanity of CHRIST made up the fame perfon with the Divinity, yet they think the Divinity ftill to be free, even in thofe communications which were imparted tohisinferiour Nature, and the Godhead might as well fufpend the emanation of all the treafures of Wifdome upon the Humanity for a time, as he did the Beatifi- call Vifion, which moft certainly was not imparted in the interval of his fad and dolorous Paffion -, but whether it were truly or in appearance, in habit or in exercife of avft, by increafe of notion or experience, it is certain the promotions of the holy Childe were great, admirable, and as full of wonder as of fanftity , and fufficient to entertain the hopes and expectations of Ifrael with preparations and difpofitions, as to fatisfie their wonder for the prefent, fo to accept him at the time ot his publication, they having no rea- fon to be fcandalized at the fraalnefle, improbability, and indifferency of his firft beginnings. ^ But the holy Childe had alfo an imployment, which he undertook in obedience to his fuppofed Father, for exercife and example of humility, and for the fupport of that holy Family which was dear in the eyes of G O D , but not very fplendid by the opulency of a free and indulgent for- tune. He wrought in the trade of a Carpenter, and when lofefh died, which hapned before the manifeftation of J E S U S unto Ifrael, he wrought alone, and was no more called the Carpenters fon, but the Carpenter him- Maikfi. ?. felf. Is notthts Carpenter^the [onof Mary ? faid his offended Countreymen. And in this condition the blefled JESUS did abide till he was thirty years old, for he that came to fulfill the Law, would not fuffer one title of it to pafle unaccompliihed 5 for by the Law of the Nation, andcuftomeof the Religion, no Prieft was to officiate, or Prophet was to preach before he was thirty years of age. /Id, Parti. I I I Jd. Sect. 7. Confiderattons of the T>iffutation of fESVS mth the DoBors in the Temple. Iojeph and Mary being returned unto Nazareth were fedulous to enjoy i» the priviledges oi their Country,the opportunities of Religion, the pub- lick addrede to GOD, in the rites ot" teftivals, and folemnitiesofthe Temple-, they had been long grieved with the impurities and Idol rites, which they with ibrrow had obferved to be done in Egypt-, and being de- prived of the blefiings of thole holy focieties and imployments, they'ufed to enjoy in Paleftine, at their return came to the offices of their Religion with appetites of fire, and keen as the evening WoU\ and all the joyes, which they Ihould have received in refperfion and diftind; emirutions, if they had kept their Anniverfaries at ^^r«/4/^w, all that united they recei- ved in the duplication of their joyes at their return, and in the fulfilling themfelves with the refedtion and holy viands of Religion.For fo GOD ufes to fatisfie the longings of holy people , when a Perfecution has fliut up the beautiful gates of the Temple,or denied to them opportunities of accefle, al- though GOD hears the prayers they make w •> their windows towards ^tru- falem^ with their hearts opened with defires of the publick communions, and lends them a Prophet with a private meal,as Hahakkuk came to Bmiel^ytt he fils their hearts when the year of Jubilee returns, and the people fing, in con- njertendo^\k\t fong of joy for their redemption: For as of all forrows the depri- vations and eclipfes of Religion are the faddeft:,and of the worft and moil inconvenient confequence ^ fo in proportion are the joyes of fpirituall plen- ty and religious returns •, the communion of Saints being like the Primi- tive Corban, a repofitory to feed all the needs of the Church, or like a Taper joy n*d to a Torch, it felf is kindled and increafes the other flames. They fail'd not to go to lerujaUm •, for all thofe holy prayers and ravifli- 2* ments of love, thofe excellent meditations and entercourfes with GOD, their private readings and difcourfes were but entertainments and fatisfedi- on of their necefsities-^xh&y lived with them during their retirements^but it was rf/^4/? when they went to lerufalem^and the freer and more indulgent refedi- on of the Spirit -, for in publick folemnities GOD opens his treafures, and pours out his grace more abundantly •, private Devotions, and fecret offices of Religion, are like refrefliing of a Garden with the diftilling and petty drops of a Watcrpot : but addrefTes to the Temple, and ferving G O D in the publick communion of Saints, is like rain from Heaven -, where the of- fices are defcribed by a publick fpirit, hightned by the greater portions of afliftance, and receive advantages by the adunations and fymbols of Chari- Habafimpcn ty.and inaement by their diftind title to promifes appropriate even to their p''^-''itgium Jh- aliembling, and mutuallupport, by the piety ot example, hy tht commu- fi^t quod pM- iiication ofcounfels, by the awfulneffe of publick obfervation, and the en- cakge cdcbra- gagements of holy cuftomes. For Religion is a publick Virtue, it is the liga- '^'.'^^^uVitt tinnedepcndilm. Un de ;c\iirj.T. mtvfis. idan. Scm. ^. Public j priefcrcnda funt pivatif, i:^ tunc (ft ej^cacior favHioi'i) dtvotio qu,mcb in opc;ibi!>i>:tt.nii tonus KccUjix unm cli ammus, & iinus fntfiis. N 2 ture H«b. ic. 15. Conjlderattons of the T>iJputation Pan i. tare of fouls and the great inftrument of the confeiTation of bodies Politick, and is united in a common objeft, the GOD of all tlie World, and is manag'd by publick minifteries, by Sacrifice, Adoration, and Prayer, in which with variety of circumftances indeed, but with infinite confent and union ofdefigne,all the fons of y/<^.»w are taught to worfhip GOD-, and it is a publica'tion of G O D S honour, its very purpofe being to declare to all the World, how great things GOD hath done for us, whether in pub- lick Donatives, or private Milfives ^ fo that the very defignc, temper and conftitution of Religion is to be a publick addrefle to G O D^ and althojgh GOD isprefent in'ciofets, and there aliodilHls his bleffings in fmall ram, yet to the focietics of Religion and publiation of worfliip, as we are invited by the great bleflings and advantages of Communion, foalfo we are in fome proportions more ftraightly limited by the analogy and exigence of the duty. It is a Perfecution when we are forced from pubhck worfhippings; no Man can hinder our private addrefles to GOD, every Man can build a Chappelinhisbrcft,andhimfelfbethePrieft,and his heart the Sacrifice, and every foot of glebe he treads on be the Altar, and this no Tyrant can prevent. If then there can be Perfecution in the offices of Religion, it is the prohibition of publick profefTion and Communions, and therefore he that denies to himfelf the opportunities of pubhck rites and conventions is his own Perfecutour. But when JESUS was twelve years old, and his Parents had finillied their offices, and return'd filled with the pleafures of R.digion, they mifs'd the Childe, and fought him amongfl; their kindred,but there they found him not -, for whoever feeks JESUS muft feek him in the offices of Religion, in the Temple, not amongfl the engagements and purfuit of worldly inte- relts -, ifergat aljo mim own Fathers houje^ faid Davtd^ the Father of this ho- ly Childe, and fo muft we, when we run in an enquiry after the fon oi Da- njtd-^ but our relinquilliing muft not be a derelitflion of duty,but of engage- ment •, our aifedions toward kindred muft always be with charity, and ac- cording to the endeerments of our relation, but without immerfion, and fuch adherencies, as either contradict or leften our duty towards GOD. It was a fad effed of their pious journey to lofe the joy of their Family, and the hopes of all the World; but it often happens that after fpiritual imployments GOD feems to abfent himfelf, and withdraw the fenfible effeds of his pre fence, that we may feek him with the fame diligence and care and holy fears, the holy Virgin Mother fought the blefted J E S U S. And it is a defigne of great mercy in G O D to take off the light from the eyes of a holy perfon, that he may not be abufed with complacencies and too confident opinions and reflexions upon his fair performances. For we ufually judge of the well or ill of our devotions, and fervices, by what we feel 5 and we think GOD rewards every thing in the prefent, and by pro- portion to our own expedlations 5 and if we feel a prefent rejoycing of Spi- rit, all is well with us, the fmoak of the Sacrifice afcended right in a holy Cloudy but if we feel nothing of comfort, then we count it a prodigy and ominous, and we fufped: our (elves (and moft commonly we have reafon : ) fuch irradiations of cheerfulnefle are always welcome, but it is not always anger that takes them away -, the Cloud removed from before the camp of Ifrael,and ftood'before the hoft of Pharaoh ^ but this was a defigne of ruine to the Egyptians, and of fecurity to Ifrael ; and if thofe bright Angels that go Part I. with the DoElors. 1 1 j go with us to dired our journeys remove out of our (iglir and (land behinde us, it is not always an argument that the anger ofthe L O R D is gone out againftus^ but luch decaies otTenfe and clouds of Ipirit are excellent con- fervatorsof liumility,and reftrain thofe intemperances and vainer thoughts which we are prompted to in the gaycty ot our fprits. But we often give GOD caufe to remove and for a while to abfenc 5"- himfelf, and his domg of it fometimes upon the juft provocations of our de- merits, makes us at other times with good reafon to fuiped our felves even in our beft adtions. But fometimes we are vain, or remille, or pride invades us in the darkneile and incurioufneile of our fpirits,and we have a fecret fin which GOD would have us to enquire after-, and when we fufpedl eve- rything, and condemn our felves withftrideft and nioft angry fentence, then it may be, GOD will with a ray of light break through the cloudy if not, it is nothing the worfe for us^ for although the vifible remonitrance and hice of things in all the abfences and withdrawings of J E S U S be the £mie, yet ifa fin be the caufe of it, the withdrawing is a taking away his fa- vour and his love ^ but if G O D does it to fecure thy piety.and to enflame thy defires, or to prevent a crime, then he withdraws dgift onely, nothing ofhis/tfw,andyetthedarknefleofthefpiritandfadnefre feem equal. It is liard in thefe cafes to difcover the caufe, as it is nice to judge the condition ofthe effect, and therefore it is prudent to afcertain our condition by im- proving our care and our Religion^ and in all accidents to make no judge- ment concerning GODS favour by what wefeel^ but by what we iio. When the holy Virgin with mucli Religion and fadnelTe had fought her ^' joy, at lafl; (lie found him difputing among the Doftors, hearing them and asking them queftions ^ and befides that he now firft opened a fontincl, and there fprang out an excellent rivulet from his abyfle of wifdome, he config- ned this truth to his Difciples ,that they who mean to be Dodors and teach others, muft in their firft accefTes and degrees of difcipline learn of thofe, whom God and publick order hath fet over us, in the myfteries of Religion. The Prayer. X>Lc^'ed and nw(l holy ^ E SUS^ Fount am of grace and comfort^ Tre^jure of ^-^wijdom andfpiritiial emanations^ be pleafidto abide with me for ever^ by the inhabitation of thy inter iour afsijlances andrefrejhwentst, and give me a correjpo/}- ding lonje^ acceptable and unjlained purity^ care and rvatchjulne(jc over my rvays^ that I may never ^ by provoking thee to anger ^ caufe thee to remove thy drvelUng^ or draw a cloud before thy holy face •, but if thou art pleafedupon a defigne of cha- nty^ or trial ^ to cover my cjcs^that I may not behold the bright rayes of thy favour^ nor be refrcjhed Tvithjpiritual comforts; let thy love fttpport my fpirit^by tvayes wfenfible^ and in all my needs give mefuch a portion^ as may be injlrumental and ' incentive to performance of rny duty-^andin all accidents let me continue tofeek thee by prayers^and humiliation, and frequent defires, and the (Irichnffes of a holy lifer^ that I maf follow thy example, purfue thy footjleps^be fupported by tlry firength^ guided by thy hand, enlightncdby thy favour, and may at lajl after a per fevering holmef andan unwearied induflry dwell with thee tnthc Regions of light, and eternal glory, where there jhall be no fears of parting fror/> the habitations of felicity and the union and fruition of thy prefence, o blefjed andmofl holy JESUS. Araenu N 3 S B c T . Part I . t!^ Sect.VUI. Of the f reaching c/ J o h n the Baptift , freparatitje to the manifejlation of f SSV S, ^H E N ficrod had drunk fo great a draught of bloqd at i .' Bethlehcm^Md fought for more from the Hil country, £//z.4^f/^ carried her fon into the Wilderneflej there in the defert places and recelTes to hide him from, the fury of that beaft, where flie attended him with as much care and tendernefle, as the affedions and fears of a Mother could exprefTe in the permiflion of thofe ^'«A ''*•'■' fruitlefle folitudes •, the childe was about eighteen ^' "*' moneths old, when he firft fled to fandtuary •, but after forty days his Mo- ther dyed ^ and his Father Zechary at the time ofhisrainiftration, which happened about this time, was killed in the Court of the Temple -, fo that the childe was expofed to all the dangers and infelicities ofanOrphan,ina placeoffolitarinefleanddifcomfortjinatimewhena bloudy King endea- voured his deftrucftion: But when his Father and Mother were taken from S.chiyf.hmli. him, the Lord took htm up. For according to the tradition of the Greeks, g'''^'''^-^--^''' GOD deputed an Angel to be his nourilher and Guardian, as he had for- otn! ii'. 17, merly done to //Z>OTrff/ who dwelt in the wildernefle, and to -E//?i quadntvn vidct, mmt a,i»'.t } #i; jtm timetur repribm/cn; fcCHrins MCcdtt tfritator, ^ likiiiti perpetratiir tniqintiis. I io Confederations of the Part i. iTiit a fin •, and the cx'il that no Man fees^ no Man ref roves ^ and that makes the temptation hold and confident , and the inicjutty eafte and ready : So that as they have not lb many tempters as they have abroad, fo neither have they fo many reftraints : their vices are not fo many, but they are more dange- rous in themfelves, and to the World fafe and opportune •, and as they com- municate lefle with the World, fo tliey do lelfe charity and fewer offices of mercy ^ no Sermons there but when folitude is made popular, and the City removes into the Wildernelle •, no comforts of a publick Religion, or vifible remonftrances of the Communion of Saints •, and of all the kindes of fpiritual mercy, onely one can there properly be exercifed, and of the cor- poral none at all : And this is true in lives and inftitutions of Itfle retirement, in proportion to the degree ot the folitude ; and therefore Church ftory re- ports of divers very holy perfons, who left their wildernefles,& I'weetncfles of Devotion in their retirement, to ferve G O D in publick by the ways of Euftb. hill. lib. charity and exteriour offices. Thus S. Anthony and /iccpjamas came forth to f''^"c'xf''i4 encourage the fainting people to contend to death for the crown of Mar- ' tyrdome, and ylphraates in the time of ^Wt'w the Arian Emperour came ifJctLoco'^ui^^''^^'^^^^^^^^ the Church in the fupprefling the flames kindled by the vmem hmc Arian FaCfion. And upon this ground they that are the greateft admirers rmmdumicgit, of Hemieticall life, Call the Epifcopal Function //^i' Jiate of perfecJiOri^ and a mris'filt'ac-' degree of minifterial and honorary excellency beyond the pieties and con- ctptms, qii.im templations of folitude, becaufe of the advantages of gaining fouls, and re- Zmimm'jun' I'gious converfation, and going to G O D by doing good to others. foc';aii,qux c'rJndta ppfiUantiir. Cicer. fom. Scipion. 7. ^ohn the Baptift united both thefe lives, and our blelTed SAVIOUR, who is the great Precedent of fanftity and prudence, hath determined this qucftion in his own inftance • for he lived a life common, fociable, humane, charitable, and publick, and yet for the opportunities of efpecial devotion retir'd to prayer and contemplation, but came forth fpeedily -, for the De- vil never fet upon him, but in the wildernefTe, and by the advantage of re- tirement. For as GOD hath many, fo the Devil hath fome opportunities ofdoinghisworkinour folitarinefle •, but JESUS reconcil'd hoth^ and 3 u«Aa/©-. ^2gg of X)ifcipline,and/<)f/fry opportunities of perfeftion. Privacy is the beft for devotion^ and the publick for charity. In both GOD hath many Saints and Servants^ and from both the Devil hath Iiad ^ome. ^ . His Sermon was an exhortation to repentance, and an holy life, he gave particular fchedules of duty to feveral ftates of perfons, fliarply reproved the Pharifees, for their hypocrifie and impiety, it being worfe in them be- caufe contrary to their rule, their profeffion and inftitution : gently guided others into the ways of righteoufnefle, calling them the fir aight ways ofthe iord', thatisjthediredland fliorteft way to thekingdome, for of all lines the ftraight is the fliorteft, and as every Angle is a turning out of the way, fo every finne is an obliquity,and interrupts the journey.By fuch difcourfes & a Baptifme, he difpofed the fpirits of Men for the entertaining the Mefsias^ and the Homilies of the Gofpel. ¥ or I dhns Dodrine was to the Sermons of J E S U S , as a Preface to a Difcourfe ^ and his Baptifme was to the new Inftitution and Difcipline of the kijigdome,as the Vigils to a Holyday, of Part i. T^ reaching o/^ J o h n . izi of the fame kind in a IcfTc degree. But the whole Oeconomy of it reprefents toiis,tbnt rqc»taticc'\s\hc prji mtrcmifsion into thefanditiesof Chriftian Religion. The LORD treads upon no paths that are not hallowed, and made fniooth by the forrows and cares of contrition, and the impediments of lln elected by derelidion, and the fucceeding fruits of emendation . But ;is it related to the Jews, his baptiin did iignifie by a cognation to their ufuall rites and ceremonies of ablution and wafliing Gentile Profelytes , that the Jews had fo far receded from their duty, and that holinefle which GOD required of them by the law, that they were in the ftateof ftrangers , no better then Heathens, and therefore were to be treated, as themfelves received Gentile Profelytes, by a baptifm, and a new ftate of life, before they could be fit for the reception of the MefTias , or be admitted to his kingdome. It was an excellent fweetnelTe of Religion that had entirely pofTeft the 9'" foul of the Baptilt, that info great reputation of fandity, fo mighty con- courfe ot people, fuch great multitudes of Difciples and confidents, and fuch throngs of admirers, he was humble without mixtures of vanity, and confinn'd m his temper and piety aMinft the ftrength of the moft impetu- ous temptation. And he was tryed to fome purpofe, for when he was tempted to confefTe himfelf tobe the C H R I S T, he refufed it, or to be BUm , or to be accounted that Prophet, he refufed all fuch great appella- tives, and confefled himfelf onely to be a -voice^ the loweft of entities , vvhofe being depends upon the Speaker, juft as himfelf did upon the plea- fure of G O D, receiving form and publication and imploymenr wholly by the will of his LORD, in order to the manifeftation of the irord etcr- nall. It were well that the fpiritsof Men would not arrogate more then their own, though they did not lefTen their own juft dues. It may concern fome end of piety, or prudence, that our reputation be preferved by all juft means, but never that we affume the dues of others, or grow vain by the (polls of an undeferved dignity. Honours are therewards of virtue, or en- gagement upon offices of trouble and publick ufe •, but then they muft fup- pofe a preceding worth, or a fair imployment. But he that is a Plagiary of others titles or offices, and dreffes himfelf wuh their beauties, hath no more folid worth or reputation,then he fliould have nutriment, if he eat only with their mouth, and flept their flumbers, himfelf being open and unbound in a 1 the Regions of his fenfes. The Prayer. /^ HA'j And mo fl glorious C OD^ who before the fMblication of th) eterml ^^ Son, the Prince of Peace^ didjifcnd thyfervant lohn Bapifl^ by the exam- fles ofmortifcation^ and the rttde attfterities of afenitential Itfe^ andbj the Ser- mom ofPe - ance to remove all the impediments of Jin, that the tvays of his LORD tmd ours might be made deer, ready, and expedite ; be pleafed to let thy holy Spirit lead me in he (Irait paths of fanliity , without deflexions to eithtr hand, And without the interruption of deadly fin, that I may with facility, zeal, afiduity And A perjevering diligence walk in the ways of the LORD; Be pleafed that O i^( 12.1 The Tray er, Patti. the AX may be hid to tk root efSin^ that the whole hedy of it may be cut down it* me that m fruit of Sodomt m^y grow up to thy difpltafure. Throughly purge the floor nnd granary ofrny hart mth thyfan^ vpiih the breath of thy Diviner Spirit^ that it may be a holy repojitory of graces^ and full of benediction and janiiity^ that ivIhh our LOR Bjhall cemc^ 1 may at all times be prepared for the entertainmem of fo Divine a Cue (}^ apt to lodge him J and to feaft him, that he may for ever de- light to dwell with me. Jndmakeme alfotodwell with him, fomettmes retiring into hii recedes and private rooms by contemplation, and admiring of his beauties^ and beholding thefecrcts of his kmgdome, and at all other times walking in the Courts oftheLORDS houfe, by the diligences and labours of repentance, and a holy life, till thou fl) alt pleafe to call me to a nearer communication of thy excel- lencies, which then grant, when by thy gracious afiftanas, 1 jhall have done thy fvorks,and glorified thyholy name, by the firiEl arid never failing pur pofes and pro- portionable endevours of Religion and holineffc, through the merits and mercies of lefmChrift. Amen. Discourse IV. Of Mortification and corporal aujler it ies. Rom the days ef^ohn the Baptijl, the kingdome of Heaven fuffets violence, and the violent take it by force, faid our bleffed SAVIOUR. For now that the new Covenant was to be made with Man , repentance whichisfo great a part ofit, being in very many adions a punitive duty, afflidive and vindicative, from the days of the Baptifl, ( who firft, by office and folemnityofdefigne,jpublifhed this Dodrine) violence was done to the'inclinations and difpofitions of Man , and by fuch violences we were to be pofTefifed of the Kingdome. And his example was the beft Commenta- ry upon his Text, he did violence to himfelf, he lived a Ufe in which the rudeneflfes of Camels hair, and the loweft nutriment of Flyes, and Honey of the Defert, his life of Angularity, his retirement from the fweetnefles of fociety, his refifting the greateft of tentarions, and defpifing to aflTume falfe honours, were inftances of that violence, and explications of the Dodrine of Self-denial and Mortification, which are the Pedeftal of the CrolTe, and the Supporters of Chriftianity, as it diftinguilhes from all Laws, Religions, and inftitutions of the World. Mortification is the one halfe of Chriftianity : it is a dying to the World, it is a denying of the will and all its naturall defires : an abfiinence from plea- fur e and jenfual complacencies, that theflefh being fubdued to thefpirit, both may wv{i^'^& joyn in thefervice ofGoD,and in the offices of holy Religion.1i confifls in actions '^1%^ "ifn- °^ Severity and renunciation,it ref ufes to give entertainment to any vanity, p ™ ra ootV nor ufes a freer licence in things lawful, left it be tempted to things unlaw- ^InSivfijvixj ful; it kils the lufts of theflefh by taking away its fuel, and incentives 5 and Ss.Ly?. by ufing to contradift its appetite, does inure it with more facility to obey ' thefuperiour faculties 5 and in effeftitis nothing but a great care we (in nor, and a prudent and fevere ufing fuch remedies and inftruments which in Nature and Grace are made apt for the pradudion of our purpofes. And it conTiits PaKi; and corforaliJuJlerities. iij confifls in interiour ?.nd exteriour offices •, thefe being but inftruments of the interiour, as tlie body is organical or inftrumental to the foul, and no part of the duty it fell-, but as they are advantages to the end, the mortifi- cation of the Spirit•,^vilich by whatfoever means we have once acquired,and doc continue, we are difobhged from all other exteriour fcverities, unlelfc by accident they come to be obligatory, and from fome other caufe. Mortification of the will or the fpirit of M:ui, that's the duty •, that the 5« will of Man may Iiumbly obey GOD, and abfolutely rule its inferiour fa- culties •, that the inordinations of our naturall defires, begun by Adams fin, and continued and increafed by our continuing evil cuftomes may be again placed in the right order, that fince many of the Divine precepts are re- ft raints upon our naturall defires we lliould fo deny thofe appetites, that co- vet after naturall iatisfadions, that they may not ferve themfelves by dif- ferving GOD. For therefore our own wills are our greateft dangers, and our greateft enemies,becaufe they tend to courfes contradi(5tory to GOD. GOD commands us to be humble ^ our own defires are to be great, confi- derable, and high ^ and we are never fecure enough from contempt, unlefle we can place our neighbours at our feet ^ Here therefore we muft deny our will,and appetites of greatnefle for the purchafe of Humility. GOD com- mands Temperance and Chaftity ^ our defires and naturall promptneffe breaks the bonds afunder, and entertains diflblutions to the licentioufnefTe o^AftciiM^ or the wantonnefte of a Maliumetan Paradife •, facrificing meat and drink ofterings to our appetites as if our ftomacks were the Temples of Bel-, and making women and the opportunities otluft to be our dwelling, and our imployment, even beyond the Common loofenefles of entertain- ment. Here therefore we muft deny our own wills, our appetites of Glutto- ny and Dmnkennefl'e, and our prurient beaftly inclinad:ons,for the purchafe of Temperance and Chaftity. And every other virtue is, either dircdlly or by accident, a certain inftance of this great duty, which is, like a Catholicon, purgative of all diftemperatures, and is the beft preparative and difpofition to prayer in th.e world. For it is a fad confideration, and of fecret reafon, that fince pr^er of all 4^ duties is certainly the fweeteft and the cafieft, it having in it no difficulty or vexatious labour , no wearinefte of bones, no dimnefte of eyes , or hol- low cheeks, is diredfly conlequent to it, no naturall defires of contradiftory quality,nothingofdifeafe, but much of comfort and more of hope in it-, yet we are infinitel}' averfe from it, weary of its length, glad of an occafion to pretermit our offices, and yet there is no vifible caufe of fuch indifpofiti- on •, nothing in the nature of the thing, nor in the circumftanceS necefl'arily appendant to the duty. Something is amifte in us, and it wanted a name till the Spirit of G O D by enjoyning us the duty of mortification, hath taught us to know that immortifieation of fpirit is the caufe of all our fecret and fpiritual indifpofitions : we are fo incorporated to the defires oifenfuaH objeds, that we feel no reliili or guft ohhe fpirit u all. It is as if a Lion fliould eate hay, or an Ox venifon, there is no proportion between the objeft and the appetite, til by mortification of our firft defires, our vi^ills are made fpi- rituall, and ou apprehenfions fupernaturall and clarified. For as a Cook told Bionyfius the Tyrant, the black broth of Lacedxmon would not dec vireUat5)r4c.'//', unlefle it betafted by a Spartans palate-, fo neither can theexcellenci.s of heaven be difcerned, but by afpint difreliiliing tl»e fot- O a i\Sa 114 Of Mort'tfcation parti. tilli appetites ofthe world, and accuftomed to diviner banquets: and this " was myftically lignified by the two Altars in Solomons Temple, in the outer Coiutwhereot beafts were facrificed, in the inner Court an Altar olin- cenfe: the firft reprelenting Mortification or flaying of our beaftly ap- petites-, the fecond thcofteringup our prayers, which are not likely to be- come a pleafant otfenory, unlefle our impurities be removed by the atone- ment made by the firft Sacrifices ^ without our fpirit be mortified, we nei- ther can love to pray, nor G O D love to hear us. But there are three fteps to afcend to this Altar, i. The firft is to ab- 5* Itaui horn latisfying our carnall defires intheinftancesof finne-, and al- though the furnace flames with vehement cmiflionsat fome times, yet to walk in the midft of the burning without being confumed, like the children of the Captivity^ that is the duty even of the moft imperfed, and is com- monly the condition of thofe goodperfons, whofeintereftin fecularhu- ployments fpeaks fair, and folicites often, and tempts highly •, yet they manage their affairs with habituall juftice, and a conftant charity ; and are temperate in their daily meals, chaft in the folaces of marriage, and pure in their fpirits,unmingled with fordid afFedions in the midft of their pof- feflions and enjoyments. Thefe men are in the world, but they arc ftrangers Heb.ii.ij. here-. They have a city ^ hntnotan ahidingont-^ they are Profelytes of ihehoiifc^ \ Co?' ^l'. ^^^ ^^^^ '"^'^^ "° covenant with the world. For though they defire with fe- ° ' '" cular defires, yet it is but for neceflaries, and then they are content •, they ufe the creatures with freedome,and modefty ; but never to intemperance and tranfgreflion : fo that their hands are helow tycd there by the necelTities of their life; but their hearts areahvc^ Hfted upbytheabftradionsofthis firft degree of mortification. And this is thefirftand niceft diftindion be- tween a man of the world, and a man of G O D •, for this ftate is a denying our affedions nothing but the fin it enjoyes as much of the world, as may be confiftent with the pofTibilities of heaven : a little lefle then this is the flate of immortification , and a being in thejlej]}^ which ( faith the Apoftle ) cannot inherit the kingdomeof GOD. The flefli muft firft be feparated, and the adherencies pared oft from the skin, before the parchment be fit to make a fchedule for ufe, or to tranfmit a record ^ whatfoever in the fenfe of the Scripture is flefh^ or an enemy to the fpirit, if it be not refcinded and mortified, makes that the laws of G O D cannot be written in our hearts. Rom. 8.15. This is the dodrine S . Paul taught the Church : For if )ee live after the fejh yeepall dye^ hut if jee through the S fir it do mortifie the deeds of the lody^yee fjall live. This firft mortification is the way of life, if it continues : but its con- tinuance is not fecured , till we are advanced towards life by one degree more of this death. For this condition is a ftate of a daily, and dangerous warfare, and many inroads are made by fin, and many times hurt is done and booty carried oft": for he that is but thus far mortified , although his dwelling be within the kingdome of grace, yet it is in the borders of it, afid hath a dangerous neighbourhood. If we mean to be fife, we muft remove into tlic heart of the Land, or carry the war further off. £^ 2. We muft not onely be ftrangers here, but we muft be dead too, dead o quam em- unto the worlds that is, we muft not onely deny our vices^ but our Pafsions - tmptaresefi Hot Only contradid the diredimmediate/'fr^P4//<'« to a fin, but alfocrofle bumnlffmx- ^^e inclination to it. So long as our appetites are high and full, we ftiall ne- tra! Senee. ver havc pcacc or fafety, but the dangers and infecurities of a full war, and a Parti. and corporall Aujlerities. 12,^ a potent Enemy ; wc are always difputing the Qiieftion, ever ftrugling for lite : but when our Palfions are killed, when our defires are little and low, then grace reigns, then our life is hid with Chri(l in God, then we have fewer interruptions in the way of righteoulheflb, tlien we are not fo apt to be fur- prifed by fuddain eruptions and tranfportation of Paflions, and our piety ic lelf is more prudent and reafonable, chofen with a freer eledion, diiccrned with clearer underftanding, hath more in it of Judgment then of Fancy, and ismorefpiritualland Angelicall. He that is apt to be angry, though he be habitually carefull, and full of obfervation, that he fin not, may at fome time or other be furprifed, when his guards are undiligent, and without aduall expedf ation of an enemy : but if his anger be dead in him, and the inclination leiTened to the indifferency and gentlenefTe of a Childe, the man dwells fafe, becaufe of tlie impotency of his Enemy, or that he is reduced to obedience, or hath taken conditions of peace. He that hath refufed to con- fent to adions of uncleanneffe to which he was ftrongly tempted, hath won a vidory by fine force, GOD hath blelTed him well ^ but an opportunity may betray him inftantly,and the fin may be in upon him unawares ^ unlelle alfo his defires be killed , he is betrayed by a party within. David was a holy perfon, but he was furprifed by the fight of Bathjl^eha, for his freer ufe of permitted beds had kept the fire alive, which was apt to be put into a flame wh&n fo fair a beauty refle(fted through his eyes. But lojeph was a Virgin, and had kept under all his inclinations to loofer thoughts ; opportu- nity, and command, and violence, and beauty did make no breach upon his fpirit. .. . He that is in thefirft ftateof Pilgrimage, does not mutiny againft his -; Superiours, nor publilli their faults, nor envy their dignities 5 but he that is dead to the world, fees no fault that they have, and when he hears an ob- jedion, he buries it in an excufe,and rejoyces in the dignity of their perfons. Every degree of mortification endures reproof without murmure ^ but he that is quite dead to the world and to his own will, feels no regret againft it, and hath no fecret thoughts of trouble and unwillingnelTe to the fuffering;, fave onely that he is forry he deferv'd it. For fo a dead body refifts not your <« violence, changes not its pofture youplac'd it in, ftrikes not his ftriker, a is not moved by your words, nor provoked by your fcorn, nor is troubled «when you fiirink with horrour at the fight of it; onely it will hold the "head downward in all its fituations, unlefTeit be hindred by violence: and a mortified fpirit is fuch, without indignation againft fcorne, without revenge againft injuries, without murmuring at low offices, not impatient in troubles, indifferent in all accidents, neither tranfported with joy, nor de- preft with forrow, and is humble in all his thoughts. And thus he that is dead Rom. 6. 7, ( faith the Apoftle) i^jtifli fled from fmnes. And this is properly a fiate oflifi, in which by the grace of J E S U S we are reftorcd to a condition of order and intenourbeauty in our faculties, our anions are made moderate and humane, our fpirits are even,and our underftandings undifturbed. For paffions of the fenfitive foul are Uke an exhalation, hot and diy, born 8, up from the earth upon the wings of a cloud, and detained by violence out of its place, caufing thunders, and making eruptions into lightning and fud- den fires. There is a tempeftinthefoul ofa paffionate man, and though every winde does not ftiake the earth, nor rend trees up by the roots, yet we ' call ic violent and ill weather, if it onely makes a noife and is harmelefle. O 3 Aiid 1 z5 Of Mortification Part v And it is an inordination in the fpirit oi a man when his pafTions are tumul- tuous and mighty, though they doe not determine diredly upon a fin ^ they difcompofc his peace, and difturb his fpirit,and make it Hke troubled waters, in which no man can fee his own figure, and juft proportions j and there- fore by bcmg IcfTe a man, cannot be lb much a Chriftian, in the midft of fo great difpofitions. For although the caule may hallow the pafTion ( and if a 1 King J li nianbevery angry for GODS caufe it is zeal, not fiiry) yet xhtcaufc cannot fecure the fcrfon from violence, tranfportation and mconveniencc. When Elijha was confulted by three Kings concerning the fuccefle of their prefent expedition, he grew fo angry againft idolatrous ^oram^ and was car- ried on to fo great degrees of difturbance, that when for fehofhaphats fake he was content to enquire of the L O R D, he called for a minftrell who by his harmony might recompofe his difunited and troubled fpirit, that fo he might be apter for divination. And fometimes this zeal goes befidesthe intention of the man, and beyond the degrees o( prudent or lawfully andin- gages in a fin, though at firfl it was zeal for religion. For fo it hapned in Mofes^ at the waters of M/^ah and Merthah^ he Jpakefoolijhly^ and yet it was when he was zealous for GOD, and extremely carefuU for the peoples in- terefl. For his paflion,he was hindred from entring into the land of promife. And we alfo if we be not moderate and well tempered, even in our pafTions for GOD, may, like Mefes^ break the tables of the Law, and throw them out ofour hands with zeal to have them preferved •, for paifion violently fnatches at the conclufion, but is inconfiderate and incurious concerning the premifes. The fum and purpofe of this Difcourfe is that faying of our blef- Matth.1tf.i4. fed Saviour, He that will be mj Difciple, mnfi deny htmfelf^ that is, not onely defires that are finfull, but defires that are his ow», purfuances of his etvt* ^e^ions^ and violent motions, though to things not evill, or in themfclves contagious. 3. And yet there is a degree of mortification of fpirit beyond this-, for the condition ofour fecurity may require, that we not onely deny to adl our tentations, or to pleafe our naturall defires, but alfo to [eek opportunities of doing dijpkafure to our affe^ions^ and violence to our inclinations-, and not onely to be indifferent, but to choofe a contradidlion and adenialltoour ftrongeft appetites, to rejoyce in a trouble : and this was the fpirit oi' S.Paul Rom! /, jl ^ ^"* exceeding jcyfull in all our tribulations, and rve glory in it : which joy con- fiftsnotinany fenfitive/'/f^jwrd'anymancantakeinafflidions and adverfe accidents, but in defpiftng the prefent inconveniences, and looking through the cloud unto thofe great felicities, and graces, and confignations to glory, il'id. vvhich are the efitCts of the CrofTe. Knowing that tribulation workcthpatieme^ and patience experience^ and experience hope^ and hope maketh not ajhamed-^ That was the incentive of S. Pauls joy 5 and therefore as it may confift with any degree of mortification to pray for the taking away of the CrofTe , upon condition it may confift with Gods glory, and our ghoil- ly profit-, fo it is properly an 3(51 of this virtue to pray for the CrofTe, or to meet it, if we underfland it may be for the interefl of the fpirit. And thus Saint Baftl prayed to God to remove his violent pains of headach-^ but when God heard him, and took away his pain, and lufl came in the place of it, he prayed to God to leflore him his headach again -^ that crofTe was gain and joy, when the removall of it was fo full of danger and temptation: and this the Maft^rs of fpirituaUlifecali bein^ crucified with Chriffx Parti- atid corporal! Aufierittes. iij Chrif}', becaufe as C H R I S T chole the death, and deCned it by the appetites of the fpirit, though his flelh finartcd under ir, and groaned and dyed with the burden i fo doe all that are thus mortified , they place mif- fortunes and ladnefles amongft things eligible, and let them before the eyes of their delire : although the flelli, and the delires of fenfe are fadious and bold againft fuch fufferings. Of thefc 5 degrees of interiour or Ipirituall mortification, the firft is duty^ ^^" the fecond is fw/»/t'//, and the third is perfect io» -^ We finne, ifwehavenot the firft, we are in danger without the fecond, but without the third we csnnot k perfecJ af oHr hcavefily Father ts -, but (hall have more of humane infirmities to be afliamed of, then can be excufed by the accrefencies and condition of our nature: the firft is onely of abfo- „ ,^ > ,, ~ . ~ , , v lute neceflity ; the lecond is prudent, and ot greateft ^ ^,>{ja2, ^^i^.^^- 7^A«iT« 3 777^ imi- convenience: but the third is excellent and perfed. 'jf )^J{«'u^ i.va.K^-\ti /«/<« mg.vdt pleafant objed, notfuffering delight to be the end of a Diispiit,afmr. Hot. ' eating, and therefore feparating delight from it, as much as prudently they may, not being too importunate with G O D to remove his gentler hand of paternal 1 3 o [Of Mortification Part i. pateivjal cunevftion, but inuring our ftlves to patient fufferingj and indif- ferent acceptation of the Crofs that GOD layes upon us •, at no hand living iieltcately,or curioujly^or impatiently. And this was the condition of S.P.iK/jfuffcrine with excellent temper all thofe perfections and incon- veniences, which the enemies of Religion loaded him withall •, which he X Cor.4. 10. called, bearing the marks of the Lord ^ E SUS tn his body ; and carrying a- GJ.6.17. hcutinhis body the dying or morttf cation of the Lord ILSUS: it was in the matter of perfecution, which becaufe he bore patiently, and was ac- cuftomed to, and he accepted with indifference and renunciation, they were the mortifications and the marks of J E S U S, that is, a true conformity to the Paflion of C H ^I S T, and of great effed: and intereft for the pre- venting fins by the mortification of his natural defires. i6. 3. But in the pale of the Church, there are and have been .many tall Cedars, whofe tops have reached to Heaven •, fome there are, that choofe affiiftions of the body, that by turning the bent and inclination of their af- feiflions into fcnfual difpleafures, they may not onely cut off all preten- fions of Temptation, but grow in fpiritual graces, and perfections intel- ledf ual and beatified. To this purpofe they ferved themfelves with the inftancesof fack- cloth, hard lodging, long Ms, peinoftation in prayers, renunciation of all fecular porteflions, great and expenfive charity, bodily labours to great wearinefs and affliction, and many other prodigies of vo- luntary fuftering,which Scripture and the Ecclcfiaftical ftories do frequent- ly mention. S. Xfjvif King of /"r^w^f wore fackdoth every day, unle(s ncknefs hindred ; and S. Zenobitts as long as he >vas a Bifliop. And when SeviTMs SulficiH6 fent a fackcloth to S. Fadinus Bifliop of Nola^ he returned to him a letter of thanks, and difcourfed pioufly concerning the ufe of vtfofmmt fim sx. tenance, and from thence alfo may receive their * abatements •, but in aCti- 't,%l^^if^^''' °"^5 which are lefs material, fuch as pride, and envy, and blafphemy, aiid Amiphln! impenitence, and all the kindes and degrees of m'alice, external mortifi- catiferis P jrt I. and corporalUu/ierhies , I j 1 Cations do fo little cooperate to their cure, that oftentimes they are their greateft inflamers and incentives, and are like cordials given to cure a cold iit of an Ague, tliey do their work, but bring a hot fit in its place - and be- fides that , great niortiticrs have been fooneft alfaulted by the fpirit of pride , we finde that great fafters arc naturally angry and cholerick. S. Hienm found it in himlelf, and Ruffms felt fome of the effeds of it; and therefore this laft part of corporal mortification, and the choofing (nth af- fliftions by a voluntary iinpolirion,is at no hand to be applied in all cafes,but in cafes ot luft only and intemperance or natural impatience,or fuch crimes which dwell in the fenfes ^ and then it alfo would be confidered, whether or no rude ntfles to the body applied for the obtaining />4r;Vw^, be not a dkedl temptation to imfatience^ a provoking the fpirit, and a running into that, whither we pray that God would not fuffer us to be led : poflibly, fuch au- fterities, if applied with great caution and wife circumftances, may be an exercife of patience, when the grace is by other means acquired-, and he that lindes them fo, may ufethem, if he dares trufl himfelf: but as they are dangerous before the grace is obtained ^ fo when it is, they are not necef- fary : and flill it may be enquired in the cafe of temptations to luft,whether any fuch aufterities wliich can confift with health will do the work ^ fo long as the body is in health, it will do its offices of nature ^ if it is not in health,it cannot do all offices of grace,nor many oi our calling: and therefore although they may do fome advantages to perfons tempted with the loweft fins, yet they will not do it all, nor do it alone, nor are they fafe to all dif- pofitions •, and where they are ufeful to thefe fmaller and lower purpofes, yet we muft be careful to obferve that the mortification of the fpirit, to the greateft and moft perfeft pui-pofes, is to be fet upon by means fpiritual and of immediate efficacy •, for they are the loweft operations of the foul, which are moved and produced by adions corporal ; the foul may from thofe be- come luftful or chafte, chearful or fad, timerous or confident : but yet even in thefe the foul receives but fome difpofitions thence,and more forward in- clinations •, but nothing from the body can be operative in the begetting or increafe of charity, or the love of GOD, or devotion, or in mortifying fpiritual and intelledual vices: and therefore thofe greater perfedions, and heights of the foul, fuch as are defigned in this higheft degree ot mor- tification, are not apt to be enkindled by corporall aufterities^ and 5) iV/m«/^ in /^fff/.iw findes fault with thofe Philofopheri, -^^^ ^ ~ » who thought vertue is to be purchafed by cutting the skin ^^^^^^ l^S,:rrZ&\ jiwith whips, binding the nerves, razing the body with SMnTtv'i^ilni^^if^^t^Ctvov, nv » ircn : but he taught that vertue is to he placed in the minde '7^'''f '^I'^'^'^'lt-^.Zl^J'.'- j> by actions internal and immaterial, and that from thence ^^^ y.ivi^v li -n-M^ol wasvoc- j> remedies are to be derived againft perturbations and afti- ^f > , ''''^<" 'o '^^^"^^^4' 2. >' ons criminal. And this is determined by the Apoftle in ^i^^£^y\^-!^^c!v^i. *;>«*» faireft int mation, Mortifie there fere jour earthly mentbers -^ yj -^a^d^cu -rnhO l^-n^t i. vt CO, pus : edimasjeriumw'u, i. & igms, muft bc oncly fpiiitual, or alfo corporal in propor- ^ry''nccfiutnso^»i^ab^^^^. ^ ^[o^ to the nature of thefies: he Teems todiftin- i^ixfdmli -m tf^>^n' g""" '"^ remedy by leparation ot the nature of the •jTTBjt^ w s«V7:t. crimes , and poiTibly alfo by the differing words of \morufie~\ applied to carnal fins, and [/>«/ eff'} to crimes fpiritual. I g. 2 . But in the lefTer degrees of mortification, m order to fubduing of all paffions of the fenfitive appetite, and the confequent and fymbolicall fins, * i l-^yv'; Y.>j- * bodily aufterities are of good ufe, if well underftood and prudently un- f'u *''f "^1^^ dertaken : To which purpofe I alfo confider, No ads of corporal aullenry AUx^PxdagT^ or external Religion, are of themfelves to be efteemed holy or acceptable to G O D, are no where precifely commanded, no inftruments of union with C H R I S T, no immediate parts of divine woi-fliip -, and therefore to fuffer corporal aufterities with thoughts determining upon the external a!i?"4/^! Urfl: give the advice of Nigrtnu's'inih^ difciplinc of the old Philofophers -, p^^^Vof^ ■tStt. He that rvill befiinlfilute iwd injlrttB men in the (ludicsef virtue and true Phi- '^*^'^''J^* , iofopliy, mt*(l have regard to the mindc^ to the bodj^ to the age^ to the former edit- -^ o »Ki>dal catton^andcafacities or incafaeittes of the perfon -^ to which all fuch circum- '^'"•'F^^lf; fiances may be added as are to be accounted for in all prudent eftimationsia^uZ'Li.! fuch as are national cuftomes, dangers of fcandal, the prefence of other re- medies, or disbanding of the inclination. 2. It may alfo concern the prudence of this duty, not to negled the 21. fmallefl inadvertencies and minutes of luft or fpiritual inconvenience, but to contradid them in their weaknefs, andfirft beginnings. We fee that great difturbances are brought from the fmalleft occafions meeting with an impatient fpirit, like great flames kindled from a little fpark, fallen into an heap of prepared nitre. '> S. ^^njlin tells aftoryof a certain perfon Tna.i, m » much vexed with flyes in the region of his dwelling, and himfelf iieight- ^°''- j'fied the trouble by too violent and bufie reflexion upon the inconfider- '>ablenefsof the ioftrument, and the greatnefs of the vexation alighting " upon a peevilh fpirit. In this difpofition he was vifited by a Manichee » (aHeretick, that denyed G O D to be the Maker of things viiible: ) " he being bufie to rub his infection upon the next thing he met, asked the "impatient perfon whom he thought to be the Maker of flyes c" He an- j'fwered, Ithink the Devil was 5 for they are inftruments of great vexa- '> tionand perpetual trouble : what he rather fancied then believed, or ex- " prefTed by anger, rather then at all had entertain'd within, the Manichee » confirm'd by luch arguments, to which his adveri;iry was very apt to give J) confent by reafon of his impatience and peeviihnefs. The Manichee ha- j. vine fet his foot firm upon this firft breach proceeded in his Queftion, If J, the Devil made Flyes, why not Bees, who are but a little bigger, and have 3, a fling too:* The confideration of the fting made him fit to think, that j> thelittlediflerenceinbignefs needed not a diftindand a greater Effici- }. em, efpecially fince the fame workman can make a great as well as a little J. veflel. The Manichee proceeded. If a Bee, why not a Locufl: •:■ if a Lo- 5» cufl, then a Lizzard, if a Lizzard, then a Bird, if a Bird, then a Lamb, :» and thence he made bold to proceed to a Cow, to an Elephant, to a Man; 5' His adverfary by this time being infnared by granting fo much, and now 5> ailiamed not to grant more,lefl his firfl: concelfions (liould feem unreafon- j'able and impious, confelTed the Devil to be the Maker of all Creatures "vifible. The ufe which is made of this ftory, is this caution, that the Devil do not abufe us in Flyes, and provoke our fpirirs by trifles and im- pertinent accidents : for if we be unmortified in our fmalleft motions, it is not imaginable we fhould (land the blafl of an impetuous accident and vio- lent perturbation. Let us not therefore give our pafTions courle in a fmall accident, becaufe the inflance is inconfiderable ^ for though it be, the con- fequence may be dangerous, and a wave may follow a wave, till the inun- dation be general and defperate. And tlierefore here it is intended for P advicti 134 Of (iSM'orti/ication Part i. advice, tliat we be obfennnt of the accidents of our domeftick affairs, and curious that every trifling inadvertency of a fervant, or (light misbecoming adion, or imprudent words be not apprehended as inftruments ot vexati- on ^ for fo many fmall occafions, it they be produftive of many fmall difturbances, will produce an liabicual churhflinefle and immortification of fpirir. 2,^ 5. Let ourgreatcft diligence and care be imploycd in mortifying our predominant pafllon : for if our care be fo great, as not to entertam the InuiUell, and our refolution fo ftrong and holy, as not to be fubdued by the greatelt and moft paflionate dcfires, the Spirit hath done all its work, fe- cures the future, and fandlifies the prefcnt, and nothing is wanting but per- feverance in the fame prudence and reUgion -, and this is typically comman- ded in the precept of GOD to Mejes and Aaro» in the matter of Peor-, Fix the Midi amies, becauje they texedyou, and made you fm by their daughters -, and Phinehas did fo •, he killed a Prince of the houfe of Simeon, and a Prin- cefle of Midtan-^ and G O D confirmed thePriefthoodtohimforcver; meaning that we (hall for ever be admitted to a nearer relation to G O D, if we facrifice to G O D our deareft luft : and this is not fo properly an ad, as the end of Mortification -, therefore it concerns the prudence of the duty, that all the efficacy and violence of it be imployed againft the ftrongeft, and there where is the moft dangerous hoftiliry. jj ,^ 4. But if we mean to be Mafters of the field and put our vidory paft ^* difpute,let usmortifie our morofity and naturall averfations, reducing them to an indifferency, having in our wills no fondnelTes, in our fpirits no fadion of perfons or nations : being prepared to love all men, and to en- dure all things, and to undertake all imployments which are duty or coun- fell in all circumftances and difadvantages. For the excellency of evangeli- call fanftity does furmount all Antipathies, as a veftel climbs up, and rides upon a wave -, the Wolf and the Lamb \h alt cohabit, and a Chtldejhall flay and pa his fingers inthe Cavern of an Jfpick; nations whofe intereft are moft contradidory , muft be knit by the confederations of a mortified and a Chrittian Spirit, and fingle perfons muft triumph over the difficulties of an indifpofcd nature,or elfe their own wil is unmortified,and nature is ftronger then can well confift with the dominion and abfolute empire of grace. To this I reduce fuch peevifti and unhandfome niceneftes, in matters of religi- on, that are unfatisfied, unlefle they have all exteriour circumftances, trim-' med up and made pompous for their religious offices, fuch who cannot pray without a convenient room, and their devotion is made adive onely by a wel built Chappel,and they cannot fing lauds without Church mufick, and too muchlightdiftblves their intention, and too much dark promotes their melancholy ; and becaule thefe and the like exteriour minifteries are good advantages, therefore without them they can do nothing, which cer- tainly is a great intimation and likenefle to immcM-tification.Our will ftiould be hke the Candle of the eye, without all colour in it felf, that itmayen-> terrain the fpecies of all colours from without : and when we luft after man- drakes and delicioufnefle ot exteriour minifteries , we many rimes are brought to betray our own intereft, and proftitute our deareft affedions to more ignoble and ftrangerdefires. Let us love all natures, and ferve all perfons, and pray in all places, and faft without opportunities, and doe alms above our power, and fet our felves heartily on work tonegleftand fruftrate put I. and corf. or aliAufieri ties. i3<^ fruftrate thofe lower temptations of the Devil, wlio will frequently enough make our religion inopportune, if we then will make it infrequent, and will prefent us with objedts enough and flycs to difquiet our perfons, if our na- tures be petulant, peevifli, curious and untnortified. It is a great mercy of G O D to have an affable, fwect and well difpofed 24, nature, and it does halfe the work of Mortification for us ; we ha\'e the leffe trouble to fubdue our pafTions and deftroy our lufts. But then as thofe, whofc natures are morofe, cholerick, peeviih and luftfull, have greater dif- ficulty, fo is their virtue of greater excellence, and returned with a more ample reward : but it is in all mens natures, as with them who gathered Manna, they that gathered little had no lackland they that gathered much had vothitjg ovcrr, they who are of ill natures fliall want * no alTiftmce o( *^'^^Koadcofc■ CODS grace to work their cure, though their flefli be longer healing, and '.'" '^', "' """ they who are fweetly tempered, being naturally meek and modcft, chafte^ Tmm!o''c!i& or temperate, will finde work enough to contefl: againft their temptations /"""»""' "^"w- trom without,though from within poffibly they may have fewer-, yet there Hof'ep'T"" are greater degrees of virtue and heroicall excellencies, and great rewards to which GOD hath defigned them by fo fair difpofitions, and it will con- cern all their induftry to mortifie their fpirit, which though it be malleable and more dudile , yet it is as bare and naked of imagery, as the rudeft and moft iron nature : fo that mortification will be every mans duty •, no nature, nor piety, nor wifdome, nor perfection, but will need it, either to fubdue a luftjOr a pa{Iion-,to cut offan occafion,or to refift a temptation-,to petfevere, or to go on-, to fecure our prefent eftate, or to proceed towards perfe(5tion. But all men do not think fo. For there arc fome who have great peace 5 no fightings within, no trou- , ?, bles without, no difputes or contradidlions in their fpirit : but thefe inert have the peace of tributaries or a conquered people, the gates of their city iftand open day and night, that all the carriages may enter without difpu- ting the paflTe : the flefh and the fpirit difpute not, becaufe the fpirit is is there in pupillage or in bonds, and the flelh rides in triumph, with the ty- ranny, and pride and impotency of a female tyrant. For in the fenfe of reli- gion we all are warriers or jlaves - either our felves are ftark dead in tref- pafle^, and fins, or we need to ftand perpetually upon our guards in conci- mial obfervation, and in conteftation againft our lufts and our paflTions-, fo long denying and contradicting our own wills, till we will and choofe to do things againft our wills, having an eye always to thofe infinite fuisfadion^ which ftiall glorifie our wills, and all our faculties, when we arrive to that ftate, in which there fliall be no more contradidion, but onely that our mortall fhall put on immortality. But as fome have a vain and dangerous peace, fo others double their ^^^ trouble by too nice and impertinent fcruples, thinking that every tempta- tion is a degree of immortification •, as long as we live we fliall have to do with Enemies ^ but as this life is ever a ftate of imperfection, fo the very defigne and purpofe of Mortification is not to take away temptations, but to overcome them : it endevours to facilitate the work, and fecure our con- dition by removing all occafions it can : but the opportunity of a crime, and the folicitation to a fin is no fault of ours, unlefle it be of our procuring, or findes entertainment when it comes unfent for. To fuffera tentationis a mifery, but if we then fet upon the mortification of it, it is an occafion of P 2 virtue. tj6 Of dS^/fortificatiofiyt^c. Pani. virtue, and never is criminall, unlelTe we giveconfent. Butthenalfoit n-ould be confidered,that it is not good offering our felves to fre erdealto contirme our innocence, nor prudent to enter into battel without need, and to Ihew our valour •, nor fafe to procure a tentation, that we may have the reiward of mortification of it. For Mortification of the fpirit is noE commanded, as a dutv finally refting in it felf, or immediately landing up- on G O D S glory, {uch as are afts of charity and devotion, chaftky and juftice z, but it is the great inftrument of humility and all other graces : and therefore is to be undertaken to deftroy a fin, and to fecurc a virtuous ha- yuk difc. of bit", and befides that to call on a danger is to tempt G O D,and to invite the Temptation. Devil, (and no man is fure of a vidory -, ) it is alfo great imprudence to create a need, that we may take it away again •, to drink poyfon to make experiment of the antidote^ and at the beft it is but a running back to come juft to the fame place again -, for he that is not tempted, does not fin : but he that invites a Temptation,that he might overcome it,or provokes a Paflion, that he may allay it, is then but in the fame condition after his pains and his danger : He was not fure he ftiould come fo far. The Prayer. r^ Bearefi GOD, who hafl framed wan ef foul and hdy, and fitted him with ^^ faculties, and frofortionable injlruments to ferve thee according to all our capacities : let thy Holy Spirit rule and fan^ife every fower and member both of foul and body, that they may keep that beauteous ardcr^rvhich w our creation thou didfi intend, and to which thou doefl reflore thy people in the rcnovatiofss of grace , that our affeBlons may be guided by reafon, our underflanding may be cn- lightncdrvith thy word, and then may guide andperfivade our will, that rve fuffer no 'violent tranjpertatton ofpafsions, nor be overcome by a temptation^ nor con- fcnt to the impure follicitations oflujl ; that fin may not reign in our mortal bodies^ but that both bodies and fouls may be conformable to the Offerings of the holy ^E SU S, that in our body we may bear the marks andd)ing of our LORD; and in cur fpirit s we may be humble and mortified, and like him in all his imitahk perfeBions, that we may die to fin and live to righteoufncfje, and after our fuffer- ing together with him in this world, we may reign together with him hereafter, t9 whom in the unity of the mojl myjierions Trinity be all glory and dominion a^d praifefer ever and ever. Amen, Sec t» li Part I. IJ7 Sect. IX. Of f ESV S being baptised, and going into the mldernejfe to be tempted, O W the full time was come, JESUS took leave of his i . Mother and his trade, to begin his Fathers work and the office Propheticall in order to the redemption of the worlds and when ^ohn was baptizing in ^fW^iw ^ E- SllS came to ^ohn to he baptzed of him. The Baptift had never (een his face, becaufe they had been from their infincy driven to feverall places, defigned to feverall imployments, and never met till now. But immediately the holy Ghoft in- fpired S. J-ohn with a difcerning and knowing fpirit, and at his nrft arrivall he knew him, and did him worlliip. And when Jefus de fired to be baptized^ Johnforbade him^fAjing^ I have need to be baptized of thee^ and comefl thou to VK? For the Baptifme of /o/'w, although it was not a dired inftrumentof the Spirit for the collation of grace, nor that we finde adminiftred in any forme of words, not fo much as in the name of C H R I S T to come (as * many dream) (becaufe even after lohn had baprized, the Pharilees fall *Gab,kiM'ih doubted, if he were the Mclfias, which they would not, if in his form of ^''"'•'- *^''' itiiniftration he had publilhed CHRIST to come after him: andalfo becaufe it had not been proper for C H R I S T liimfelfe to have received that baptifme, whofe forme had fpecified himfelf to come hereafter: neither could it confift with the Revelation which lohn had, and the confelTion which he made, to baptize in the name ot C H R I S T to come, whom the Spirit marked out to him to be come already, and himfelf pointed at him with his finger) yet It was a cenmonious confignation of the doftrine of rf- pentance^ which was one great part of the Covenant Evangelicall, and was ^.joluiov n a Divine inftitution, the fufceprion of it was in order to the fulfilling all wAr^iKu t^i righteoufnefle, it was a fign of humility, theperfons baprized conidfed 'iff'^,'?";,; their fins,it was a facraraent;il difpofing to the baptifme and faith of Chrift ; o^imi. 37. but therefore "fohn wondred, why the Mepas^ the Lambe of G O D, pure ^^^ ^9- 4. and without fpor, who needed not the abfterfions of repentance, or t'.ie wafliings of baptifme, Ihould demand it, and of him, a finner and liis fer- vanr. And in the Hebrew Gofpel of S.ii/4«/;(fn' which the A//i2.4rf»^ ufed ,, , at Berea (as S. Hierom reports) thefe words are added; f the Mother of the ^I'^'-o]' Lord and his brethren faid unto him : lohn Bapttfi baptizeth to the remif- fion of fins,lec us goe and be baptized of him. He faid to them : What have I finned that I fhould goe and be baptized of him ■: '] and this part of the ftory is alfo told by /«///« -A/^rOfr. But JESUS wanted not a propofitn onto conlignsby his baprifme proportionable enough to the analogy of its inftitution •, tor as others protefled their return towards Innocence, fo he avowed his perfeverance in it : and though he was never called in Scri- pture \_A ftnue ~\ yet he was made fmne for us ^ that is, he did undergo the (hame and the ounifliment^ and therefore it was proper enough for him to performe the Sicramentof finners. P 3 But 1 58 Htftorj of fESVS "Baptifme. Pam. 2. But the holy J F S U S who came ( as himfelf in anfwer to the Baptifls qm(\ionip\oi'd]hd) 10 fHl/ill a// rt^hteouffjcjfe^ would receive that rite which his Father had inftitutcd in order to the manifeflation of 'EUuli^'j k} h{mv^j(h,cru,) his Sonne. For althoueh the Baptt ft \ud a ohmpfe of yjtUv i^v n ;»3«^ nn^ht be man^fejled to jfrael, and it was alfo a figne tonftit. Aiwp.i. 7. c. ij. given to the Bapttft himfelf, that on tvhomfoever he faxv thefpirit dtfce^ding and rentatning^ he is the perfon that baptizeth with the hely Uhojl. And GOD chofe to aduate the figneat the waters of /cr^4w in great and religious aflemblies convened there at lohni baptifme, and there- fore JESUS came to be baptized, and by this baptifme became known to Johrj^ who as before he gave to him an indifcriminate teftimony, fo now he pointed out the perfon in his Sermons and Difcourfes, and by calling *symboium him/Z^f* /-/iw^^f f/"Gtfi;^prophecyed of hispafliOQ and preached him to be fit Mm"' the worlds Redeemer, and the ficrifice for mankinde. He was now manifeft to //r4f/, he confirmed the baptifme of /tf^», he fandified the water to be- come facramental and minifterial in the remillion of fins , he by a reall event dcclared,that to them who fhould rightly be baptized the kingdome of Heaven (hould certainly be opened, he inferted himfelf by that ceremo- ny into the fociety and participation of holy people, of which communion himfelfe was head and Prince ^ and he did in a fymbol purifie hmnane na- ture, whofe ftains and guilt he kad undertaken. 5. As foon as lehn had performed his miniftery, and lefus was baptized^ he • K, su3vV 5^- prayed,and the heavens were opened and the aire clarified by a new and glo- ^*^J:^*'^^'"'' rious light *, and the holy Ghoft in the manner ofa Dove alighted upon ^Img-Ebi^n!" his facred head, and GOD the Father gave a voice from Heaven, faying. Then art mj beloved son^ in whom I am weUpleafed. This was the inaugurati- on and proclamation of the Mefsias^vAiQn he began to be the Great Pro- phet of the New Covenant. And this was the greateft meeting that ever was upon earth, where the wholeCabinetof the myfterious Trinity was opened, and (hewen, as much as the capacities of our prefent imperfedions a -deji ' ^'^^ permit: the fecond perfon in the veil of humanity, the third in the Rht'th. }!^iT fliape or with the motion ofa Dove, but the firft kept his primitive ftate, Mark I. 10.^ and as to the Ifraelites he gave notice by way of caution, lej'aw nojhape, b»t iZt'^^"^ T heardavojce ; fo now alfo G O D the Father gave teftimony to his holy Luke 3. zi. Son, and appeared onely in a voice, without any vifible reprefentmcnt. 4. When the rite and the folemnity was over, CHRIST afcendcd up Cap. 17. de out of the watcrs, and left fo much virtue behinde him, that, as Gregorius giona Martyr, ruronenfis reports, that creek of the River, where his holy body had been baptized, was indued with a healing quaUty, and a power of curing Lepers, that bath'd themfelves in thofe waters, in the faith and with invocation of the holy name of J E S U S. But the manifeftation of this power was not till afterwards, for as yet J E S U S did no miracles. ^^ As foon as ever the S A V I O U R of the World was baptized, had opened the heavens, which yet never had been opened to Man, and was declared the Sonne of GOD, JESUS was by the Spirit driven into the WildernefTe, not by an unnaturall violence, but by the efficacies of in- fpiration, and a fupernaturall inchnation and aftivity of refolution ^ for it was the holy Spirit that bore him thither, he was led by the good Spirit, to be p.rci. HiJlorjofJESVS'Baptifmi. 159 be tempted by the evil^ ^vhither alfo he was pleafed to retire to make de- monrtration that even in an a<5tive life,ruch as he was defigned to and inten- ded, fome recefles and temporary dimilfions of the world are moft expedi- ent, tor inch perfonsefpecially whole office is Prophetical!, and forinfti- tutionofothei-s^ that by Tuch vacancies in prayer and contemplation they may be better enabled to teach others, when they have in fuch retire- ments converfed with GOD. In the Deferr, which was four miles from the place of his Baptifme, and 5^ about twenty miles from ^crufalem^ as the common computations are, he did abide forty days, and forty nights, where he was perpetually difturbed and allaulted with evill fpirits, in the midlt of wild beafts, in a continuall fafl without eating bread or drinking water-, a7id the Angels rntnjfiredtohim^ being Meilengers of comfort and fuftentation fent from his Father for the fupport and fervice of his humanity, and imployed in refifting and difcoun- tenancing the afllmlts and temporall hoftilities of the fpirits of darknefle. Whether the Devils appeared in any horrid and affrighting fliapes, is not -^ certain -, but it is more likely, to a perlbn of fdgreat fandity and high de- lignation they would appear more Angelical and immateriall, in reprefent- ments intelledual, in words and idea's, temptations and inticements, be- caufe JESUS was not a perfon of thofe low weakneflqs to be affrighted or troubled with an ugly phantafme, which can do nothing but abufe the weak and imperfed conceptions of perfons nothing extraordinary. And this was the way w^hich Satan or the Prince of the Devils took, whofe tem- ptations were referved for the laft aflaulr, and the great day of triall, for at the expiration of his forty days, JESUS being hungry, the tempter in- vited him onely to eat bread of his own providing, which might refrefh his humanity and prove his Divinity, hoping that his hunger, and the defire of convincing the Devil, might tempt him to eat before the time appointed. But ^e(Hs anfivered^ It is writtetJ^ Man fh/ili not live hy Bread done^ but by every rvordthat proceeds out of the mouth of God -^ meaning that in every word of GOD, whether the Commandment be general or fpecial,apromifeis eitherexprefledorimplyed, of the fupply of all provifions necefTaryfor 'him that is doing the work of G O D •, and that was the prefent cafe of JESUS, who was then doing his Fathers work, and promoting our in- terefl ; and therefore was fure to be provided for : and therefore fo are we. The Devil having failed in this affault, tryes him again, requiring but a g^ demonflxation of his being the Son of GOD. He fets him upon the "^ battle- 'ri7sfu>/oi',a- ment of the Temple, and invites him to throw himfelf down, upon a pre- i'^^'j^^' "^ tencethatGOD would fend hU Angels to keep his Son, and quotes Scri- '^7*^ W- pture for it : but J E S U S underftood it well •, and though he was fecurcd (^"v C«^//ov. of G O D S protedion, yet he would not tempt GOD, nor folicite his providence to a derelidion by tempting him to an unnecelTary confervati- on. This affault was filly and weak. But at lafl he unites all his power of ftratagem,and places the holy JESUS upon an exceeding hign Moun- tain, and by an Angelical power draws into one Center Species * and Ideas , ^^,/,^^ y from all the Kingdoms and glories of the World, and makes an admhahle ■nUkaipa.v- - Map of bcauti;s"!| and repreftnts it to the eyes of J E S U S, fayiii~, that all ^^^^^w^s^i that was put in-o his power to give, and he mould gii^e it him^ if he rvouldtaU ifn^cu*. down md v^oflp him. But then the holyUimt Was angry as a provoked Lion, 140 Qonjiderations of the Paui. Lion, and commanded him away , when his temptations were violent and his demands impudent and blafphemous. Then the DevU lea-veth him^Atid the Aiigils came and Tmmjlred unto him^ bringing fuch things as liis neceflities required, after he had by a forty days faft done penance for our fins , and confign'd to his Church the doftrine and difcipline of faffing , in order to a contemplative hfe , and the refitting and overcoming all the temptations and allurements of the Devil, and all our ghoftly enemies. Ad. Sec t. 9. Qonfiderations upon the hapti^^ing^ fajling^ andtem^ ptation of holy f ESVS by the l)eviL WHen the day did break,and the Bapift was bufie in his offices, the Sun of RighteoufnelTe foon entred upon our Hemifpherej and after he had lived a Ufe of darknefle and filence for thuty years together, yet now that he came to doe the greateft work in the World, and to minifler in the mod honourable Embaltle, he would do no- thing of fingularity, but fulfill all righteoufiieffe and fatisfie all Commands, and joyne in the common rites and Sacraments, which all people innocent or penitent did undergo, either as deleteries of fin or inftruments of grvice. For fo he would needs be baptized by his fervant •, and though he was of purity fufficient to do it, and did ad ually by his baptifme uurifie the puri- fier, and fiindifie that, and all other ftreams to a holy miniftcry and t&eO:^ yet he went in, bowing his head like a finner, unclothing himfclf likeaii imperfed perfon, and craving to be waliit, as if he had been crufled with an impure leprofie: thereby teaching us to fuhmit our fclves to all thofe rites vviiich he would inftitute •, and although fome of them, be like the baptifm of-fohfi joyned with confeflion of fins, and publication of our infirmities, yet it Vv ere better for us, to lay by our loads, and walh our ulcers, then by concealing them, out of vainer defires of impertinent reputation, cover our difeafe till we are heart-fick and dye. But when fo holy a perfon does all the pious minifteries of the more imperfect, it is a demonftration to us, that a life common and ordinary, without afFe(5lation or fingularity, is the moil prudent and fafe. Every great change, every violence of fortune, all emi- nencies and unevennefles whatfoever, whether of perfon or accident or cir- cumftance, puts us to a new trouble, requires a diftindl care, creates new dangers, objeds more temptations, marks us out the objedl: of envy, makes our (landing more infecure,and our fall more contemptible and ridiculous. But an evcfi life fpent with as much rigour of duty to G O D as ought to be, yet in the fame manner of devotions, in the fufception of ordinary offices, in bearing publick burdens, frequenting publick aflemblies, perfor- ming offices of civility, receiving all the Kites of an eftablifhed religion, complying with national cuflomes, and hereditary folemnities of a people, in nothing difquieting publick peace, or difrelifiiing the great inftruments of an innocent communion, or diflblving the circumftamial ligaments of charity, Parti. "Baptifme offESVS. 141 charity, or breaking Laws, and the great relations and neceffitudesofthe World, out oF fancy or fingularity, is the beft way to live holily and [afdy^ and haffily : fafer from fin and envy, and more removed from trouble and temptation. When JESUS came to ^ohj$ to be baptized, hhn out of humility and 2* modefty refufed him, but when JESUS by reduplication of his defire, fortifying it with a command, made it in the Baptift to become a duty, then he obeyed. And fo alfo did the primitive Clerks refufe to do offices of great dignity, and liigheft miniftery, looking through tlie honour upon the danger, and palling by the dignity they confidcred the charge ot the cure, and knew, that the cmmency of the office was in all fenfes infecure to the ferfon^nW by command and peremptory injunction of their Superiours it was put paft a difpute, and became neceflary, and that either they mult pcrifli inftantly in the ruines and precipices of difobedience, or put it to the ha- zard, and a fair venture for a brighter crown, or a bigger damnation. I wilh alfo this care were entailed, and did defcend upon all ages of the Church ^ for the ambitious feeking of dignities and prelacies Ecclefiafticall is grown the Peft of the Church, and corrupts the fait it felf, and extinguilhes the lights, and gives too apparent evidences to the world, that neither the end is pure, nor the intention fandified, nor the perfon innocent, but the pur- pofe ambitious or covetous, and the perfon vitious, and the very entrance into Church offices is withan impure torch, and a foul hand, or a heart em- pty of the affeftions of religion^ or thoughts of doing GODS work. I do not think the prefent age is to be treated with, concerning denying to ac- cept rich Prelacies and pompous dignities, but it were but reafonable that the main intention, and intelleduall defign ihould be to appreciate, and efteem the office and employment to beof greateftconfideration. It is lawfullto defire a Billioprick, neither can the unwillingneffe to accept it be, in a prudent account, adjudged the apteft difpofition to receive it, (efpe cially if done in * ceremony, juft in the inftant of their entercaininent of it, « in ponifcui^ and poffibly after a long ambition) but yet it were well if we remember, ''^''*'- that fuch defires muft be fandtified with holy care and diligence in the of- fice •, for the honey is guarded with thoufands of little (harp flings and dan- gers, and it will be a fad account, if we be called to audite for the crimes of our Diocefe^ after our own talleys are made even •, and he, that belecves his own load to be big enough, and trembles at the apprehenfion of the hor- rors of Doomefday, is not very wife, if he takes up thofe burdens, which, he fees, have cnifhed their Bearers, and prelTes liis own fhoulders till th« bones crack, onely becaufe the bundles are wrapt in white linnen and bound with filken cords. He that defires the office of a Bifhof^ dt fires agoodwork^ faith S. P4«/, and therefore we muft not look on it for the (■iiTfpreadmgftils, and the beauteous ftreamers , which the favour of Princes hath put to it, to make it faile fairer, and more fecure againft the dangers of fecular difrom- forts •, but upon the hurden it bears •, Prelacy is a good work, and a good work well done is very honourable, and fhall be rewarded, but he that con- fiders the infinite dangers of mifcarrying,and that the lofTe of the fiiip wil be imputed to the Pilot, may think it many times the fafeft courfe to put God orhisfiiperiours to the charge of a Command, before he undertakes fuch great minifteries-. And he that enters in by the force of authority, as he himfelfreceivesateftimonyofhisworthand aptnelTe to the imployment, fo 142, (^onjt derations of the Part i. fo he gives the world another, that his fearclifor it was not criminall, nor his perfon immodeft, and by liis weighty apprehenfion of his dangers he will confider his work and obtain a grace to do it diligently, and to be ac- cepted giacioufly. And this was the modefty and prudence of the Baptift. ?. When^efui w,ts hafiized^he -prayed^ and the heavens were efenedi Extei- • I Cor. I c. I, nal rites of Divine Inftitution receire benedidion and energy from above, ^ r, , but it is by the mediation of Prayer ^ * for there is nothing ritual, but it is I Pc^ 5 "l* i.^" alfo joyned with fomething moral, and required on our part in all perfons I Coi.ji.7.13 capable of the ufe of reafon, that we may underftand that the bleflingsof Mat:h.j.i.(5. j^gjjgj^j^ 2j.g ^gjrji^ and ^Mf w too •, GOD therefore requiring us to do fomething, not that we may glory in ic,but that we may eftimate the grace, and goto G O D for it in the means of his own hallowing^ Naamanhzd been ftupid, if when the Prophet bad him wafh feven times in I or dan for his cure, he had not confefled the cure to be wrought by the G O D of ifrael^ andtheminifteryofhis Prophet, but had made himfelfethe Author, be- caufe of his obedience to the enjoyned condition ; and it is but a weak fan- cy to derogate from GODS grace, and the glory and the freedome of it, becaufe he bids us walh before we are cleanfed, and pray when we are wafh- ed, and commands us to ask before we fhall receive. But this alfo is true from this inftance, that the external rite of Sacrament, is fo inftrumental in a fpiritual grace, that it never does it, but with the conjundion of fome- Tuft M thingmoral^ and this truth is of fo great perfwafion in the Greek Church, fte- afflitfted with his ablfinence, till after thecxpirati- 7^ 70^^ /^ct^l'o-p.*. ^ -nc^edwia.ytJ.gy.t on ol forty dayts. He w ts aftenvards an hungry (laid ^j,,^^,, ^v; S77 ot'^tci W$h >d, dy^.^^t the Evangeliit ) and his abftinence from meat ■^c'-n^" s/3iAs7o. bto i^ aO '-x^ -n ka-Tr- mishtbe a defecation of his faculties, and an op- IT'"'^.. f'a f''W'!'°'^'«^''/"»' r portunity of Prayer, but we arenotiure itinten- ^^oTSy-ni;, -mi j^Kxiochnt oVAo/f,*Q«- ded any thing clfe : but it may concern thepru- 'S" i'7''^i ^^"^ i^'^v-^K"- tyni. dence of religion to fnatch at this occalion of duty, fo far as the inftance is imitable ; and in all violences of temptation to fafl: and pray, Pra) er being a rare antidote againft the poyfon, and Fa/ling a convenient diipofition to intenfe,atSuall^and undifturbed prayer. * And we * 'E«y ct, may remember alio that we have been baptized and conligiui with the ^'^^;^%"'^ Spirit of God, and have received the adoption of fons, and the graces of ^"17 tS^o-iIj fanftificationinourbaptiimcs and had then the feed of God put into us, •'''^"^''^ '9 ^'- andthen we put on Chnft, and enrringintobattell put on the whole ar- ^7"^ '7^^? niourofrighteoufnelTe; and therefore we may by obfervingour ftrengtb, tai xi.' /oj/w' gather alio our duty and greateft obligation, to fight manfully, that we '^/^■'^ '^^ ?^!' may triumph gloriouily. , ., , ^ ^ , „;y'Ai/«^a, tw opii iJJ\if fj.ivt>itv, ciMa TTvpof oTSsr/ie/of. Nazian: Oiat.in 5. Bapt. The Devils //>// temptation of Chrilt was upon the inftances and firft ne- i c. cefTities of nature-, Chriftwas hungry and the Devil invited him to break his faft upon the expenfe of a miracle, by turning the ftones into bread. Buttheanfwer JESUS made, was fuchas taught us, fincethe ordinary providence ofGod is fufificient for our provifion or fupporr, extraordinary ways of fatisfyin^ neceffities are not to be undertaken, but God muft be re- lied upon, his time attended, his manner entertained , and his uieafure thankfully received. JESUS refufedtobe relieved, and dehyedtoma- nifeft the Divinity of his perfon rather then he would doe an ad, \Vhichhad in it the intimation of a diffident fpirir, or might be expounded a difreputa- tiontoGods Providence. And therefore it is an improvident care, and impious fecurity to take evil courfes, and ufe vile inftruments to furnifti our Table, and provide for our neceffities." God will certainly give us bread, and till he does, we can live by the breath of his mouth, by the word of God, by the light of his countenance, by the refrefliment of his promifes ; for if God gives not provifions into our granaries, he can feed us out of his own, that is, out of the repofitories of charity. If the flefli pots be re- moved, he can alio alter the appetite, and when our ftock is fpent, he can alfo leflen the neceffity : or if that continues, he can drown the fenfe of it, in a deluge of patience and refignation. Every word of Gods mouth can create a grace, and every grace can fupply two neceffities, both of the Q^ body 1 46 Ctnficia'attons of f E SI) S Fafiing^ and Parti. body and the fpiiir, by the comforts of this , to fupport th.it , that they may bear each others burden and alleviate thepreflure. u. But the Devil IS always prompting us to change our ftoncs into bread, our fadnefles into fenfuall comfort, our drineiles into inundations of fancy and exteriour fweetnefles : for he knows that the afcetick Tables of Mor- tification, and the ftones of the Defert are more heakhfull, then the ful- neflesofvoluptuoufnefl'c, and the corn of the valleys. He cannot endure we lliould live a life of aulterity or felf-deniall : if he can get us but to (a- tisfie our fenies, and a little morefreely topleafeournaturalldefires, he then hath o.fair field for the battle •, but fo long as we force him to fight in hedges and morafles, encircling and crouding up his ftrengths into difad- \'anrages, by our ftone walls, our hardnefles of Difcipline and rudcnefles of Mortification, we can with more facilities repell his flatteries and receive fewer incommodities of fpirit : but thus the Devil will abufe us by the im- potencyofournaturall defires, and therefore let us go to God for fatis- faftion of our wifhes- God can, and does, when it is good for us, change our ftones into bread : for he is a Father fo mercifull, xh^tifne askchiniA Ti\\)^ he tvill not ginjc iis a Scortoion •, // xve ask him bread., he rvitl not ojfer us a fione : but will fatisfie all our defires by miniftrations of the Spirit, making ftones to become our meat, and tears our drink -, which although they are unplealant, and harfii to naturall appetites, yet by the operation and influ- ences of Gods holy Spirit, they are made inftruments of health, and lifej and falvation. j,^ The Devil, perceiving JESUS to be a perfon of greater eminency and perfedion then to be moved by fenfual and low defires, makes afecond ailaiilt by a temptation fomething more fpiritual, and tempts him to pre- fumption and indifcreet confidence, to a throwing himfelf down from the pinnacles of the Temple, upon the ftock of Predeftination, that GOD might fecure him by the miniftery of Angels, and fo prove his being the Son of G O D. And indeed it is ufuall with the Devill, when fevere per- fons have fo much mortified their lower appetites, that they are not eafily overcome by an invitation of carnality or intemperance, to ftir them to opinions of their own fandity, and make their firft efcating prove their/f- iond and greater dangers. But that the Devil fliould perlwade JESUS to throw himfelf down, becaufe he was the Son ot GOD, was an invitation to no purpofe, fave onely that it gave occafion to this truth, that GODS providence fecures all his fons in thewaysofNature, and while they are doing their duty •, but loves not to be tempted toads unreafonable and iinneceflary: GOD will proted his fervants in ovfrom all evils happening without their knowledge, or againft their will t, but not from evils of their own procuring. Herfin., an inhabitant of the Defert, fuftered the (ame tem- ptation and was overcome by it, for he dyed with his fall, finfully and in- glorioufly. For the carelFes of GODS love to his faiiits and fervants are fecurity againft all, but themfelves. The Devil and all the World offer vo do them mifchief, but then they fhall be fafe, becaufe they are innocent ^ if they once offer to do the fame to themfihes^ they lofe their protedlon, be- caufe they loft theii" prudence and their charity. But here alfo it will con- cern all thofe, who by their eminent imployment and greater minifteries in Ecclefiafticals are fet upon the pinnacle of the Temple, to take care that ths Devil tempt not them to a precipice j a fi^ill from ib great a height will break Pml Temptation in thelVilderneJJe, \^j break the bones in pieces : and yet there alfo the ftation is leaft firm, the pofture moft uncafie, the profpeft vertiginous^and the Devil bufie and defi- rous to thruft us headlong. S. Hierom here obferves well, the Devil intending mifchief to our blefled r ?. SAVIOUR invited [^m. to caft himfelfdown. He may perjwadc us to a ^- ««^'<"«. in 4. fall, but cannot precipitate us without our own ad. And it is an infinite "P'^*"- mercy in GOD, that the Devil, who is of malice infinite, is of fo reftrai- ned and Umited a power, that he can do us no ghoftlydi fad vantage, but by perfwading us to do it our felves. And then it will be a ftrange im- prudence to lay violent and unreafonable hmds upon our felves, and do that mifchief, which our ftrongeft and moft malicious Adverfary cannot, or tobcinvitedbytheonelyRhetorickofadogs barking to come near him, to untye his chain , to unloofe his muzzle for no other end, but that we may be bitten. Juft fach a fool is every pcrfon that confents to the tempta- tions of the Devil. By this time the Devil began to perceive that this was the Son of GOD, 14. and defigned to be the King of all the World, and therefore refolved for the laft allault to proffer him the kingdomes of the World ^ thinking am- bition more likely to ruine him, becaufe he knew it was that, which pre- vailed upon himfelf^ and all thofc fallen ftars, the Angels of DaiknefTe. That • the Devil told a lye it is moft likely, when he faid, he had power to difpofe the Kingdomes of the World ^ for originally and by proper inherent right GOD alone difpofes all governments ; but it is alfo certain, that the Devil is a pcrfon capable of a delegate imployment in fome great mutation of States, and many probabilities have been obferved by wile perfonages, perfwading that the Gr4»<^(r«r of the Roman Empire was in the degrees of increment and decrement permitted to tht power and managing of the De- a'/7, that the greatnefte of that government being in all appearance full of advantage to Satans kingdome, and imployed for the dif-improvcmentof the weak beginnings and improbable increafe of Chriftianity, might give luftre and demonftration to it that it came from GOD, fince the great permiiTions of power made to the Devil, and aded with all art and malice in defiance of the religion, could produce no other effed upon it, but that it made it grow greater •, and the greatnelTe was made more miraculous, fince the Devil when his chain was off, fain would, but could not fupprefte it. The Lambe of G O D, that heard him with patience tempt him to do . ^ ■ himfelf a mifchief, and to throw himfelf headlong, could by no means en- dure it, when he tempted to a dired difhonouring of GOD : our own inju- ries are opportunities of patience 5 but when the glory of G O D and his immediate hononr is the queftion, then is the occafion and precife minute for the flames of a cleer fhining and unconfuming zeal. But the care of GODS glory had fo filled and imployed all the faculties of J E S Q S, that it takes no notice of the offer •, andit were well alfo that we had fewer opinions of the luftre of worldly dignities, or at leaft that we in imitation of our bleffed Mafter fhould refufe to accept all the World when it is to be bought of the Devil at the expence of a deadly fin. For that government cannot be very honourable, that makes usflavestotheworftofTyrants^ and all thofe Princes and great perfonages who by injury and ufurpation J)offeffe and invade others rights, would do well to confider, that a King- dome is too dearly paid for, if the condition be firft to worfliip the Devil. 0^2 When 148 The Trayer. Pard- 1 5, Wiien the Devil could 5tory, "lluaJci^i- and a perfeverance. It is every Mans cafe •, trouble is as certainly the lot of (iianum pcrfi- oiu' nature and inheritance, and we are fofureto be tempted, that in the '^"'^"'"'"'^.^" deepeft peace and filence of fpirit oftentimes is our greateft danger ^ mt to r^e "pi'ugttTu, he tempted is fometimesour moft fubtile temptation. It is certain then, we /' tc o\>pHgmyi cannot be fecure when our fecurity is our enemy •, but therefore we muft "^^HafoS'"' doe as GOD himfelf does, make the beft of it, and not be fad at that, which is the publick portion and the cafe of all Men, but order it according to the intention, place it in the eye of virtue, that all its adions and motions may tend thither, there to be changed into felicities. But certain it is, unleffe we firft be cut and hewen in the mountains, we lliall not be fixed in the Temple of G O D -, but by inciiion and contuitons our roughnefles may become plain, or our fparks kindled, and we may be either for the Temple, or the Altar, fpirituall building, or holy fire, fomething that GOD fiiall delight in, and then the temptation was not amifie. And therefore we muft not wonder, that oftentimes it fo happens, that j, nothing will remove a temptation, no diligence, no advices, no labour, no prayers 5 not becaufe thefe are ineffeduall, but becaufe it is moft fit the temptation (hould abide, for ends of GODS defigning-, and although S. Piiul was a perfon, whofe payers were likely to be prevalent, and his m- duftry of much prudence and efficacy toward the drawmg out of his thorne, yet GOD would not do it, but continued his war, onely promifing to lend his fuccour, Mjgnue is fuffcient for tke •, meaning he Ihould have an ^ q^.. , ^ ^ enemy to try his fpirit and improve it, and he ftiouki alfo have GODS grace to comfort and fupport it-, but as without GODS grace the Enemy would fpoil him, fo without an Enemy GODS grace would never fwell up into glory and crown him. For the carefles of a pleafant Fortune are apt to fwell into extravagancies of fpirit, and burft into the diflblution of manners j and unmixt joy is dangerous-, but if in our faireft flowers we as ¥e i^o Of T/emftation. parti. fpie a Locuft, or feel the uneafinefle of a Sackcloth under our fine linen, or our purple be tyed with an uneven and a rude cord •, any little trouble, but to corred our wildneiles, though it be but a Deaths-head ferved up at our feafts, it will make our tables fuller of health, and freer from fnare, itwijl allay our fpirits, making them to retire from the weaknefle of dilperfion, to the union and ftrength of a fober recoUedion. 7. Since therefore it is no part of ourimployment orourcaretobefree from all the attempts of an enemy,but to be fafe in defpight of hishofhlity- it now \N-ill concern us toinform our felves of the ftate of the war in general, and then to make provifions and to put on armour accordingly. I . S. * Cjfrian often obferves, and makes much of the difcourfe, that the r scm.'dt -do. Devil when he intends a battery, firft views the ftrcngths and iituation of the place •, His fenfe drawn out of the cloud of an allegory is this. The De- vil firft confiders the conftitution and temper of the perfon he is to tempt, and where he obferves his natural inclination apt for a vice, he prefents him with objeds,and opportunity,and arguments fitting to his caytive difpofiti- on ^ from which he is likely to receive the fmaller oppofition, fince there is a party within, that defires his intromiflfion. Thus to luftfuU natures he re- prefents the fofter whifpers of the fpirit of fornication: To the angry and revengeful! he offers to confideration the fatisfa(5l:ions and content of a full revenge, and the emiffions of anger : To the envious he makes Panegyricks of our rivals, and fwels our fancies to opinion, our opinion to felt- love, felf-love to arrogance, and thefe are fupported by contempt of others, and all determine upon envy, and expire in maHce. Now in thefe cafes, when our natures are caytive and unhandfome, it were good we were confcious of our own weaknefles, and by fpecial arts and ftrengths of mortification for- tifie that part, where we are apt and expofed to danger-, we are fure enougli to meet a florm there, and we alfo are likely to periiii in it, unlellc we cor- real thofe averfnelTes and natural indifpofitions, and reduce them to the evenneffes of virtue,or the affedions and moderation of a good nature : Let us be fure that the Devil take not a helve from our own branches to fit his ax, that fohe may cut the tree down •, and certainly he that does violence to his nature, will not be eafie to the entertainment of affedions preternatu- ral and violent. J, 2 . But the Devil alfo obferves all our exteriour accidents, occafions and opportunities'of adion ^ he fees what company we keep, he obferves what degrees of love we have to our Wives, what loofeneffe of affedion to- wards children, how prevalent their perfwafions, how inconvenient their difcourfes, how trifling their intereffs, and to what degrees of determinati- on they move us by their importunity or their power. The Devil tempted Adam by his wife, becaufe he faw his affedions too plyant, and encircling her with the entertainment of fondnefTe, joy, wonder, and amorous fancy-, it was her hand that made the fruit beauteous to Adam - jle farv it fair cjit ik\f,ar>d fo fhe eat-, but Adam was not moved by that argument, but the woman ga've it me^and 1 dideat : fhe gave vivacity to the temptation, and efficacy to the argument. And the feverity of the Mans underftanding would have given a reafonable anfwer to the infinuations of the Serpent 5 that was an ugly beaff, and his arguments not being of themfelves convin- cing to a wife perfon, either muff put on advantages of a fair infinuation and reprefeqtment, or they are returned with fcorn; butwhen the beauteous hands Parci. Of Temptation, l«ri hands ofhis young Virgin MiftrefTc became the OratoufS, the temptation H.,&fr 3. t/«.'» itcomestoacuftome,ortoa great violation, though butinafinglead!,it is a condition ofcarnality, not of fpiritual life- and ihofe are not the infir- mities of nature, but the weaknefles of grace that make us iin (o frequently; which the Apoftle truly affirms to the fame purpofe-, Theflejh litflethagawfi Gal. 5.17- the fpirit^ and the fpirit agaifiji the fief) 5 and thefe arc contrary the om to the other -^ fo that \je cannof\o'i\jhat je * do not do~\the things that y.! would. *»i'«"'i This diCibility proceeds from the ftrength of the flelh, antl T\-eakneffe of the ^"' ^• Ipirit ; iij4 P/ Temftation. parti. fpirit : For he addes, But ifje he led by tkfpint^ye are not under the law : fay- ing plainly, tliat the ftate otfuch a combate, and difability of doing good, iS a ftate of a Man under the latv, or in thejlejh, which he accounts all one : but every Man that is fandified under the Gofpel, is ledhy the fpirit, and rvalks in the fpirit, and brings forth the fruits of the fptrit. It is not ourcxcufe,buc the aggravation of our fin, that we fall again in defpight of fo many rcfolu- tions to the contrary : And let us not flatter our felves into a confidence of fin, by fuppofing the ftate of grace can ftandwiththecuftomeofany fin : For it is the ftate, either of an animaUs homo (as the Apoftle calls him) that is a Man in pure naturals without the clarity of divine revelations, who ^oji.7.14. cannot perceive or under/land the things of God; or e\ko(the carnalman, that is a perfon, who though in his minde he is convinced, yet lie is not yet freed from the dominion of fin 5 but onely hath his eyes opened, but not his bonds loofed. For by the perpetual analogy and frequent expreftes in Scripture, the fpiritud perfon, or the man redeemed hy the fpirit of life m Chrifi ^effti, is (reefrom the Law, and the Dominion, and the Kingdome, and the ». om. 8 . 6. Power of all fin. For to he carnally minded is death, but to he fpiritually minded u life and peace. J Q^ But fins of infirmity in true fenfe of Scripture fignifie nothing, but the fins of an unholy and an unfandified nature -, when they are taken for ani- ons done againft the ftrength of refolution out of the ftrength of natural appetite and violence of defire : and therefore in Scripture the ftate of Sin, and the ftate of Infirmity is all one. For, tvhen we were yet without (Irength, in Rom. <. 6. due time Chrifi died for the ungodly (faith the Apoftle-,) tlic condition in which "I^vSv^l-ri ^^^ were, when Chrift became a facrifice for us, was certainly a condition of AnCat\y£ cructjied tkflejh mth the affections and lufis^ thofe other imperfedl, in- eft£'*5t:ive refolutions are but the firft approaches of the kingdome of Chrift, nothing but the clarities of lightning, dark as foon as light •, and they there- fore cannot be cxcufes to us becaufe the contrary weaknelTes, (as we call them) do not make the fin involuntary, hut chofen and purfucd, and in true fpeaking is theftrengthoftheluft, not the infirmity of a ftate of grace. But yet there is a condition of grace, vvliich is a ftate of httle and imper- 1 1« fed: ones, fuch as are called in Scripture, Smoakingjlax and bruifed reeds ^ which is a ftate of the lirft dawning of the Sun of righteoufneffe, when the lights of grace new rife upon our eyes; and then indeed they are weak ^" '^"^"'^•^• and have a more dangerous neighbourhood of temptations and defires, but im!^,bic. c.17. they are not fubdued by them : they fin not by du-ed eledion, their ad:ions <^ f- »9' criminal are but like the flimeofiN^i////,leavingratshalfformed, they fin hvxfddomc, and tvhen they do^ it is injmall injlanccs, and then alio by farprifcy by inadvertency^ and then alfo they interrupt their ovn ads and le^en thtm perpetually-, andneverdoanadoffinfulnefte, but the principle is fuch as niakes it to be involnntary in many degrees. For when the underftanding is cleer, and the didate of reafon undifturbcd, and determinate, whatfoever then produces an irregular adion excufes not^becaufe the ad:ion is not made the leffe voluntary by it 5 for the action is not made in\ (imtaryfrom any other frtncifle hut fromfome defe£t of underftanding either in at,l,or habit,or faculty. For \\'here there is no fuch defed:, there is a full deliberation according to the capacity of the man,and then the ad of eledion that follows is clear, and full •, and is tliat proper difpofition which makes him truly capable of puniihment, or reward refpediively. Now although in the firft beginnings 'of grace there is nota dired ignorance to excufe totally, yet becaufe a fud- den furprile or an inadvertency is not always in our power to prevent, thefe thnigs do leflen the eledion and freedome of the adion, and then becaufe they are but feldome,and never proceed to any length of time, or any great inftances of crime, and are every day made ftill more infrequent, becaufe grace growing ftronger, the obfervation and advertency of the fpirit, and the attendance of the inner man grows more effeduall and bufie ^ this is a ftate of the imperfedion of grace, but a ftate of grace it is. And it is more commonly obferved to be expreffed in the imperfedion of our good adi- ans, then in the irregularity of bad adions : and in this fenfe are thofe words of our Blefled SAVIOUR: The Spirit truly it willing, but theflefh is maki 1^(5 Of Temptation. parti. rveak-^ which in this inftance was not exprefled in fin, but inanatunilim- perfci.'tibn, which then was a receflion from a ctviUty,anot watching with the Lord. And this is the only injinattj that can confift w-'" the ftate of grace. 12. So that now A\e may lay what load we pleafe upon our nature, and call our violent and unmortificd defires by the name of an imperfe<5t grace •, but then we are dangeroully miftaken and flatter our felves into an opinion of piety, when we are in the gall of bitternefle ^ fo making our mifery the more certain and irremediable, becaufe we think it needs nothing but a per- petuity and perfeverance to bring us to heaven. The violence of paifion and defires is a mifery of nature, but a perfed principle of fin •, 'multiply- in':, and repeating the ads, but not leflening the malignity : Bnt fins of n;- firmitj^ when we mean fins of a lefle and lower malice, are fins of a lelfe and imperfe(fl choyce , becaufe of the unavoidable imperfeftionoftheunder- ftanding. Stmes of infrmiiy are always infrme fimes , that is , weak and imperfed in their principle, and in their nature and in their defign ; that is , they are adions incomplete in all their capacities -, but then pafTions and periodicall inclinations confiding with a regular and determi- ned and adual underftanding muft never be their prmciple •, for whatfo- evcr proceeds thence is deftrudive of fpiritual life, and incoiififlent with the ftarc of Grace. But/«^ ofinfrmity^ when they pretend to a kfle degree of malignity , and a greater degree of excufe, are fuch as are httle more then fins of pure and inculpable ignorance ^ for in that degree, in which any- other principle is mixt with them, in the fame degree they are criminal anci inexcufable. For as a fin of infirmity is pretended to be little in its value and malignity : fo it is certain, if it be great in the inftance, it is not a fin of infirmity, that is, it is a flate or ad of death, and abfolutely inconfiftent with the ftate of grace. 2. Another principle of temptation pregnant with fin, and fruitfull of ' monfters,is a weaker pretence, whichlefTe wary and credulous per fons abufe themrclveswithall,pretendingasagroundfor their confidence and incor- rigible purfuance of their courfes ^ that they have a good meaning, that they intend fometimes well, and fometimes not ill, and this fliall be fuflici- enttofandifie their adions and to hallow their fin. And thisisofworfe ■ maUce, when religion is the colour for a war, and the prcfervation of faith made the warrant for deftrudion of charity, and a zeal for GOD made the falfe light to lead us to difobedience toMan,and hatred of idolatry is the huiflier of facriledge, and the defiance of fuperftition the introducer of pro- fanenefle, and reformation made the colour for a fchifme, and liberty of confcience the way to a bold and fawcy herefie : for the end may indeed hallow an indifferent adion, but can never make ftraight a crooked and ir- regular. It was not enough for Saul to cry, for G o D and the facrifce^ that he fpared the fit flocks oi'Amalck : and it would be a ftrange zeal and fof- wardnefl^e, that rather then the altar of incenfe fliould not fmoak, will burn a(Ja fa'iida^ or the marrow of a mans bones. For as G O D will be honour- ed by us, fo alio in ways of his own aff ointment : for we are the makers of ndehijlo,lim Q^j. religion, if we in our zeal for G O D do what he hath forbidden us. 6. ap'^'y^r* And every fin committed/^r religion, is juft fuch a violence done to it, a^ it 9 veri". feeks to prevent or remedy. 14' And fo it is, if it be committed for an end or pretence of charity as well as of reliim -, we muft be curious that no pretence engage us upon an a:dioa Part 1. Of Temptation. " i .- ^ adion that is cirtAtnly crimhidiw its own nature ^ cliarity may fomctimes re- quire our lives, but nj obligation cm endear :i dananation to us ^ we are not bound to the choice of an eternal ruine to fave another. Indeed fo iar as an ofition will go, it may concern the exciefcencies of piety to choofe by a tacite or expreffe ad of volition tobecom amthem.i for our Brethren^ that R°"- 'f- ? is, by putting a cafe and fidion of law to fuppofeit better and wilh it ra- ther, tliat I Ihould perilh then my Nation. Thus far is charitable, becaufe it is innocent ; for as it is great love to our Countrey, fo it is no uncharita- bleneiie to our felves : tor llich options always are ineifedive, and pro- duce nothing but rewards of charity, and a greater qlory. And the holy JESUS himfelf, who onely could be, and" was eftedively accurfed to faveus,got by it an exceeding and mighty glorification-, and Saint Paul did himfelf advantage by his charitable devotion for his Countreymea. Butfince God never puts the queftion to us, fo that either we or our na- tion muil: be damned, he having fixt every mans finall condition upon his own adions in the virtue and obedience of Chrift, if we miftake the ex- prefles of charity, and fuffer our felves to be damned indeed for Gods glo- ry, or our Brethrens good, we fpoil the duty, and ruin our felves when our option comes to ad. But it is obfcrvable, that although religion is often pretended to juftihe a fin, yet chArtty is but feldome-^ which makes it full of fufpicion, that religion is but the cover to the deaths head, and at the beft is but an accufing of G O D, that he is not willing, or not able to preferve Religion without our irregular and impious cooperations. But however, though it might concern us to widi our felves rather accurfed,then Religion, or our Prince, or our Countrey iliould penih ( for I finde no inftances that it is lawful! fo much as to willi it for the prefervation of a fingle friend) yet it is againft charity to bring fuch a with to paffe, and by fin to damn our felves really for a good end either of Religion or Charity. Let us therefore fcrve GOD, as he hath defcribed the way; for all our i j, accefle to him, being ads of his free concefTion and grace, muft be by his own defignation and appointment. We might as well liave chofen, wiiat iliape our bodies ihould be of, as of what inflances the fubftonce of our reli- gion fhouldconfi ft. 5 . A third principle of temptation is, an opinion of profecuting adions i6. of civility, compliance, and fociety, to the luxation of a point of piety and Under duty ^ and good natures, perfons of humane and fweeter dilpofiti- ons, are too apt to daih upon this rock of offence. But the evil, that I would note, IS, that there are fome conditions of Men, to whom a vice is fo accu- ftoraed, that he that mingles with them muft handle the crime and touch the venome. There are fome vices which are nattsml, there arc fome that are points of honour^ fome are civilities of entertainment, and they are there- fore accounted unavoidable, becaufe the underftiandings ofMenaredcge- nerous as their manners, and it is accounted fottilh and phantaftical not to communicate in their accuftomed loofnefles. Amongft fome Men all their firft addreffes are drinkings, their entertainments intemperate beyond the permiftionsofChriftianaufterity; their drink is humoui-ous, and their hu- mours quarrellous, and it is dilhonourable not to engage in Duell,and ven- ture your foul to afcertain an empty rqiutation. Thefe inconveniencics rely upon fdfe opinions, and vain fancies, having no greater foundation, then the fottilh diicourfcs of ignorant and ungodly perfons, and they have R no 1^8 Of Temptation. Pani. no peculiar and appropriate remedy, but a rcfolute feverity of manners, and a confideration what is required of us as Chriftians to confront againft thofe fonder cuftomes and expcdations from us, as we engage in the pud- dles of the world and are blended in fociety. 17. To which purpofes we muft be carefuil not to engage too freely in loofer company, never without bufinefl'e or unavoidable accidents % and when we mingle m affiiirs, it will concern our fafety to watch, left multitude of talk, goodnefle and facility of nature, the delight of company, and the freedom and ill cuftomed civilities do by degrees draw us away from our guards aiid retirement of fpirit. For in thefe cafes, every degree Of diflblution difarms us of our ftrengths, and if we give way fo far, as we think it tolerable^ we in- ftantly and undifcernibly pafl'e \nx.o unlawful ^nd criminal. But our beft defences are depofited in a fevere and prudent underftanding, and difcer- ningthe fottifhnefle of fuch principles, which reprefent vice in civil lan- guage, and propound a crime to you under the cover of kindnefle, which is juft fo much recompence as it is fatisfadion to a condemned perfon, that he was accufed by a witty Oratour, and fentenced by an eloquent Judge. Re- . member always, that thefriendjlips of the rvorldare erimtt) with God^ and that thofe focieties, which are combined by relations of drink and wantonnefTe, and impertinency and crimes, are either inconfiderable in civility, or reafon, or reputation •, no wife man is moved by their teftimony, or difcourfesi and they are fo impotent, rude and undifcerning a theatre, that moft com- monly he is the hefiman^ who {mm thence is the worjl reported d^id xq^k- fented. o But in all the inftances of this great evil, the very ftating thequeftion right is above half the vidtory. For it is a queftion between miftaken civi- lity,and certain duty : piety on one fide, and the diiguifes of humanity on the other. God and Man are the paities interefted, and to counterpoife the influence of the fight and face of man, ( which being in a vifible communi- cation, it is not in fome natures to negleft or contradid ) there are all the excellencies of God, the effeds of his power, his certain pre fence, and om- nifcience, the feverities of his judgment, and the fweetneife and invitation of his mercies, befides the prudence, wifdom and fatisfadion to the fpii-it when we wifely negled fuch fottifii and low abufes and temptations,to con- form to the rules of reafon and duty incomplyance with the purpofes of God and om- own felicities. 19. 3* Thefe ill managed principles are dangers as univerfal as an infeded air ^ yet there are fome difeafes more proper to the particular ftate of reli- gion, I . to young beginners in religion he reprefents the difficulties of re- ligion, and propounds the greater examples ot holy perfons, and affrights them with thole mountains of piety, obferving where and upon what in- ftance of feverity his fancy will be moft apprehenfive and afflicted 5 and this he fails not often to reprefent with a purpofe, that by believing nopieiy lejfe then thegreatejl^ can begood^ he may defpair of thofe heights and retire into the fecurities and indiflerencies of a carelefTe life. But this is to be cu- red by all thofe inftruments of piety, which in fpeciall are incentives of the love of GOD, and indearmentsoffpiritual and religious affections: and particularly by confideration of the Divine goodnelTe, vnhi knows whereof rve are made ^ and remembers that we arebutduft^ and will require no more of us then according to our powers and prefent capacities. But the fubject matter Part I. Of Temptation, i^^ matter of this tcmpration is confidered and refuted in the Difcourfe of the Part. i. in Et- love of G O D. pi'"^- of '!•« But moft commonly young beginners are zealous and Iiigh, and not fo f ctm."' cafily tempted to a recefTion, till after a long time by a revolution of af- 20. •fedions they are abated by adcfervelcency in holy actions ^ the Devil ufes to prompt them on, not that he loves the piety, and the progrefTe, but that he would engage the perfon in imprudences and fuch forwardnelTe of ex- prefTes , which either are in their own nature , indifcretions , or from which, by reafon of the incapacity of the perfon, it is necefTary for him to retire. AwfivCt/w-ufr/isHkeabirdnewlyentredrntoa net, through which poflibly rtie might paffe without danger, if her fears and unreafonablc (tri- vings did not intangle her, but when by bufie and difturbed flutterings Hie difcompofcs the order ofit, {lie is tangled and unpenned, and made a prey to her treacherous Enemy. Such are the undifcreet ftrivings and too for- ward enterprifes of ww />w/f«^ whom we fliall obferve too often under- taking great aufterities, making vows and carting bands upon their liberty, and ftares upon their perfons, thinking nothing great enough to expiate' iheir fin, or to prefent to G O D , or to endear their fervices, or fecure »heir perfeverance : and therefore they lay a load of fetters upon them- felves, or rather cut ojf their Ic^s^ that they may »cwr go ^4f/t ^ therefore laying an obligation of vows and intolerable burdens on themfelves, that by thefe they may by a cemfendium of piety redeem the time, and by thofc make it impoffible to prevaricate. But the obfervation of the fad events and final accidents of thefe men hath given probation of the indifcretion of fuch furious addrcfles and beginnings. And it was prudently done oiMek- tius oiAntioch when he vifited the diocefes oi Syria , and the feveral rcligi- „ ous perfons, famous for fevere undertakings, cfpying that Simeon Stylites ^° ••^•^•'♦• dwelt upon a pillar, and had bound his leg with a ftrong chain of iron, he fent for a Smith caufing it to be knocked off, and faid, To a man that loves COD his minde is a fufficient chain. For the loads of voluntary aufterities rafhly undertaken makes religion a burden, when their firft heats expire •, and their vowes which are intended to fecure the pradife and perpetuate the piety,arebut theoccafionsofan aggravate crime, and the vow does not fecure the piety, but the wearinefTe and iaticty of the duty tempts to the breaking of the vow, or at leaft makes the man impatient, when he can- not perfift with content, nor retire with ftfety. It therefore concerns all fpiritual guides to manage their new Converts 21, with fober Counfels, and moderate permiffions, knowing that fublime fpe- culations in the Metaphyficks are not fit entertainment for an infant under- ftanding. There is mi Ike for babcs^ and ftrong meat for men of riper piety ^ and it will imploy all the regular ftrength of young beginners to conteft again ft the reliques of thofe mifchiefs, which remain fince the expulfion of the old man, and to mafter thofe difficulties, which by the nature oftheftateare certainly confequent to fo late mutation. And if we by the furies of zeal, and the impatience of miftaken piety, are violent and indifcreet in the de- ftroying of our Enemies, we probably may tread the thiftle down, and trample upon all its appearances, and yet leave the root in the ground with hafte, and imprudent forwardnelTe. Gentle and foft counfels are the fureft Enemies to your vice, and the beft confervatours and promoters of a virtu- ous ftate : but a hafty charge^ and the conduct of a young Leader may en- R z gacc 1^0 Of temptation. Pan!. gage aa early fpirit in dangers, and dillionours. And this temptation k of lb much greater danger, becaufe it hath a face of zeal and meets with all encouragements from without, every Man being apt to cheriih a new convert, and to enflame his new fires: but few confider the inconveni- cnciestbatareconfequentto indifcreet beginnings, and the worfe events «fually appendenc to fuch inconveniences. 2 2 . Indeed it is not ufual that prudence and a new kindled zeal meet in tJie fame perfon : but it will therefore concern the fafety of new converts, who cannot guide themfelves, to give themfelves up to the condud of an expe- rienced fpirituall perfon, who being difinterefl in thofe heats of the firft ap- prehenfions, and being long taught by the obfervation of the accidents of a Spiritual life, upon what rocks rafhnefTe and zeal ufuallv do engage us, an beft tell what degrees and what inftances of religion they may with rnoCfc fafety undertake : but for the general, it is beft in the addreftes of grace to follow the courfe of nature ; let there be an infancy, and a childhood, and a vigorous youth, and by the divers and diftant degrees of increment let the petfons be eftablifhed in wifdome and grace. But above all things let them be careful, that they do not lay upon themfelves »cff/j7>;Vx of any lafting courfe •, no votvs of perpetuity in any inftance of uncommanded adion, or degree of religion ; for he may alter in his capacity and exteriour conditi- on-, he may fee by experience, that the particular engagement is impru- dent, he may by the virtue of obedience be engaged on a duty inconfiflent with the conveniences and advantages of the other, and his very loffe of li- berty in an uncommanded inftance may tempt him to inconvenience. But then, for the fmgle and tranfient adions of piety, although in them the dan- ger is lefle, even though the imprudence be great, yet it were well if new beginners in religion would attempt a moderate and an even piety, rather then aftions of eminency, left they retire with lliame, and be afflifted with fcruple, when their firft heats are fpent , and expire in Avearineffe and temptation. It is good to keep within the circuits of a mans affe(5lions, nor ftretching out all the degrees of fancy and defire, but leaving the appetites of religion rather unfatisfied , and ftill defiring more, then by ftretching out the whole ficulty leave no defires, but what are fulfilled and wearied. 33, 3. IdiaU not need here toobferve fuch temptations, which are dire A invitations to fin, upon occafion of the piety of holy perfons, liich as are fecurity, too much confidence, pride and vanity •, thefe are part of every mans danger, and are to be confidered upon their feveral arguments. Here I was onely to note the general inftruments of mifchief. It remains now that I fpeak of fuch remedies and generall antidotes, not which are propor- tioned to fins in fpecial, but fuch as are preventions or remedies, and good advices in general. 24. I . Le t every man abftain from all occafions of fin, as much as his conditi- on will permit. And it were better to do fome violence to our fecular affaire, then to procure apparent or probable danger to our fouls. For if we fee not a way open and ready prepared to our iniquity, our defires oftentimes are not willing to be troubled, but opportunity gives life and a(5tivenefte to our appetites. If David had not from his towers beheld the private beauties oiBathjhchah^ Uriah hadhved, and his wife been unattempted, but fin was brought to him by that chance, and entring at the cafements of his eyes fet his heart on fire, and difpoiled him of his robes of honour and inno- cence. paki. Of Temptation, i^\ cence. The riches of the wedge of gold, and the beauty of the Babylonifli garment made Achan faci ilegious upon the place, who was innocent enough in his preceding purpofes : and therefore that foul, that makes it felf an ob- jed to fin, and invites an Enemy to view its polfelfions, aud live in the voi- cinage, loves the lin it felf: and he that is pleafed with the danger, would willingly be betrayed into the neceffity and the pleafure of the fm : for he can have no other ends to entertain the hazards, but that he hath a further purpofe to ferve upon them •, he loves, the pleafure of the fin, and there- fore he would make the condition of finning certain and unavoidable. And therefore holy Scripture, which is admirable and curious in the cautions and fecurities of virtue, does not determine its precepts in the precife commands of Virtuous adions, but alfo binds up our fenfes, obflruds the paflage of temptation, blocks up all the ways, and avenues of vice, commanding us to rmke a coven^t mth our eyes^ not to lock ufon a Matd^ not to fit rvith a Wo- man that is a finger^ not to confider the wine when it fparkles, and gives its colour rightly in the cup^ but tofet a. watch before our mouthes^to keep the door of our lips^ and many more inffances to this purpofe, that fin may not come fo neer as toberepulfed-, as knowing fin hath then prevailed too far, when we give thedenyall to its folicitations. Wc read a flory of a virtuous Lady, thatdefired of S. Athanafius to ^r procure for her, out of the number of the Widows fed from the Ecdefi- aflicall Corban, an old woman, morofe, peevifli, and impatient, that flie might by the fociety of fo ungentle a perfon have often occafion to exercife her patience, her forgivenefle and charity. I know not how well the coun- felfucceeded with her-, I am fure it was not very fafe: and to invite the trouble to triumph over it, is to wage a war of an uncertain iffue, for no end but to get the pleafures of the victory, which oftentimes do not pay for the trouble, never for the danger. An Egyptian who acknowledged fire for his God, one day doing his devotions killed his God after the manner of wor- fliippers, and burnt iiis lips. It was not in the power of that falfe and ima- ginary Deity to cure the real hurt he had done to his devouteff worfhipper. jufl fuch a t-ool IS he that kiffes a danger, though with a defigne of virtue, and hugs an opportunity offin for an advantage of piety-, he burns hirafelt in the neighbourhood of the flame, and twenty to one but he may perifli in its embraces ^ And he that looks out a danger that he may overcome it, does as did the 7'fr//4«, who worfliipping the Sun, looked upon him, when he prayed him to cure his fore eyes. The Sun may as well cure a weak eye, or a great burden knit a broken arme, as a danger can do him advantage that leeks fuch a combate, which may ruinc him, and after which he rarely may have this reward, that it may be faid of him, he had the good fortune not to perilh in his folly. It is eafier to prevent a mifchief then to cure it, and beiides the pain of the wound, it is infinitely more full of difficulty to cure a broken leg, which a little care and obfervation would have preferved whole. To recover fro ma fin is none of the eafiefl labours, that concern the fons of men, and therefore it concerns them rather not to enter into fuch a narrow ftraight , from which they can never draw back their head , without leaving their hair and skm, and their ears behinde. IfG O Dpleafe to try us, he means us no hurt, and he does it with great reafon, and great mercy •, but if we go to try our fehes^ we may mean well, but not wifely : For as it is firaply unlawful for weak perfons to feek a temptation, fo for the R I tnoifi i6z Of Temptation, parti. T,cd qmd ego cme malum mmdiq;hmmumr,maliim more pCtfeft it is dangCrOUS. Wc fiaVC EnC- KKr«rJr;rr:;:*"t" »« enough wuhom , .nd o„e of out »»„ ^uitijiiit,qut4vatean:,fummdecoydc{arcn!t. vvithm : Dut wc bccomc our own tempter, Pnid. Hamar. whsTi WC fufi out to meet the world or invite Ecdus. s 1. 17. the Devil home, that we may throw holy water upon his flames, and call Spm's'iTJm^^^ danger nearer, that wc may run from it. And certainly men are more /M«>ipy;«w»i- guilty of many of their temptations then the Devil 5 through their incuri- rum (xcoarw. oufnefTe or raflinefTc, doing as much mifcliief to themfelves, as he can. For he can but oifer, and fo much we do, when we run into danger. Such were thofe (lories of S. Anthony provoking the Devil to battel -, If the ftories had been as true, astheaftions were rafli, and ridiculous, the llory hadfaft- tied a note of indifcretion upon that good Man : though now I think there is nothing, but a mark of fidion and falftiood on the writer. 25 , 3 . Poffibly without fault we may be engaged in a temptation, but then we muft be diligent to refift ihefirji beginwngi : For when our ftrength is yet intire, and unabated, if we fuffer our felves to be overcome, and con- fent to its firft, and weakeft attempts, how (hall we be able to re(i(f , when it hath tyred our conteftation, and wearied our patience, when we are weaker and prevailed upon, and the temptation is ftronger and triumphant in many degrees of vi(5bory:'By how much a hedick Feaver is harder to be cured then a Tertian, or a confumption of the lungs, then a little diftillation of rheume upon the throat ♦, by fo much is it harder to prevaile upon a triumphing luft, then upon its (irft in(inuations : But the ways of refifting are of a dit- ferentcon(ideration, proportionably to the nature of the crimes. jy. I. If the temptation be to crimes of pleafure, and fenfuality; let the rimevidcreun- re(iftance be by flight : For in cafe of lufl: even to confider the arguments depofsiseaden; jgjinft it^ is half as gtcac temptation as to prefle the arguments for it. For }f)imfiutuu all con(iderations of fuch allurements makes the foul perceive fomething fumm. S.Aug, of its relifh, and entertains the fancie. Even the pulling pitch from our clothes defiles the fingers, and fome adherences of pleafant and carnal fins will be remanent, even from thofe confiderations, which (lay within the circuit ofthe flames, though but with purpofe to quench the fire and pre- fer ve the houfe. Chafl:ity cannot fuffer the lead thought ofthe reproaches of the fpirit of impurity : and it is necelTary to all, that will keep their purity and innocence againd fenfual temptations, to avoid every thing that may prejudice decorum. Libmim the Sophifler reports, that a Painter being one day defirous to paint A f olio upon a lawrel boord,the colours would nor (lick but were rejeded : out of which his fancy found out this extradion ; Yl>a^^^ that the chaft Dafhne ( concerning whom the Poets faign that flying from ^livT^v!'^ Aplle^ who attempted toravifhher, (he was turned into a Lawrell tree) could not endure him even in painting, and rejeded him after the loflc of her fen(itive powers. And indeed chad fouls do even to death refent the lead image and offer of impurity : whatfoever is like a (in of uncleannefle, he, that means to preferve himfelfe chad, mud avoid, as he would avoid the fin •, in this cafe there being no difference but of degrees between the in- ward temftation^ and the crime, 2 p. 2. If the temptation be to crimes of troublefome and preternatural de- fires, or intelledual nature, let the refidance be made <:c;?/fr/i manu^ by a perfed fight, by the amaffing of fuch arguments in general, and remedies in particular, which are apt to become deleteries to the fin, and to abate the I Part I, Of Temptation, \6) the temptation. But in both thefe inftances,the refiftance muft at leaft be asfoonas the attempt is, left the violence of the temptation outrun oui- powers ^ for if againft our full ftrength it hath prevailed to the firft degrees, its progrefle to a complete victory is not fo improbable, as were its fuccefTes at the firft beginnings. But to ferve this and all other ends in the refiftingand fubduing a Tem- ptation, thefe following confiderations have thebeftandmoft umverfal influence. 1 . Confideration of the prefence of God,who is witneffe of all our adli- 29. ens, and a revenger of all impiety : This is fo great an inftrumenr of fear and religion, that whoever does adually confider God to be prefent^^nd confidcrs what the firft confideration fignifies, either muft be reftraincd from the prefent temptation, or muft have thrown off all the poflibilities and aptnclfes for virtue t, fuch as are, Modefty, and Reverence, and holy Fear. Forifthefaceofa Man fcattersall bafe machinations, and we dare not ad our crimes in the Theatre, unlefte we be impudent, as well as crimi- nal 9 much more does the fenfe of a prefent Deity fill the places of our heart with veneration, and the awe of religion, when it is throughly appre- hended and aftually confidered. We fee not God, he u not in our thongks^ when we run into darknefte to aft our impurities. For we dare not com- mit adultery, if a boy be prefent -, behold the boy is fent off with an excufe, and God abides there, but yet we commit the crime ; it is becaufe, as Ja- cob (iiditBethd Gedrvoi inthit tlace And vnc knew not of it • andyet we nei- ther breath, nor move an artery but in him, and by his affiftance. in him we AAjy. live^ Andmovc^ undhave our betng. And, all things arc naked and open in his Hcb. 4. fight. 7he iniquity ofmj people is very great : for they fay the Lord feet h not . ^^"'',.^' Shall not he that made the eye fee ? To him the night and day are both alike, j^/xj! Thefe and many more to the fame defign are the voices of Scripture, that our fpirits may retire into the beholding of G O D, to the purpofes of fear and holineffe, with whom we do cohabit by the neceflities of nature, and the condition of our cflence wholly in dependence^ and then onely we may iin fccarely, when we can contrive to do it, fo that GOD may not fee us. 5^- There are many men, who zxefervants of the eycs^ as the Apoftles phrafe -ol^^f I^v,- is, who when they are looked on, aft virtue with much pompoufnelle, and ao< ''" " theatricall bravery : But thefe men, when the Theatre is empty, put oft their upper garment, /,i„,,t,,, .. ^,^ J,„„^ ,, ,„/;,,,,^ dr dd'i':- and retire into their primitive bafenelle. Dioge- entcm 2 catcm habuum ptfsmm mmbm fmHjidc- »«cnduredtheextremityof winters cold, that bm.Q^xuuUi.'^roa^m. the people might wonder at his auftenty and dem,tiMabi:,i(iafiabfcoHdaU. Scncc. ep. j'j. philofophicall patience: but Plato ^ feeing the Magnavi)buJid:lsmulannonvulm,m}c6innc- I ij : • u -„J •. :„^-.i r. IV„ ctffitMpiabitatu, cum omnia apitis ante octiin'ind.- people admiring the man, and pitying the fufte- J,^„^i, ,^,.„ J,,^ b,,,^: lib. 5. cocfoi.prou .^k. ranee, told them , that the way to make him warm himfelf, was for them to be gone and take no notice of him.For they that walk as in the fight of men fei-ve that defign well enough, when they fill the publick voice with noifes and opinions,and are not by their purpofes engaged to aft in private. But they who are fervanisofthe eyes ot God, and walk as in the Divine prefence, perceive the fame reftrants in darknefs, and clofets, and grotts, as in the hght and midft of theatres, and that confi- deration impofes upon us a happy necefsity of doing 'virttioufly^ which rcprefnts 'Hs placed in the eyes of our fudge.And therefore it was not unbndfomcly faid «f 164 Of Temptation, • Parti. of ajewilli Doftour: " if every man vpotddcovfidtr Codto be the great eye of the <.<■ rvorldwatching f erf etually ever all our al^tom^ and thathis hdnd is tndejAti- << gabU\ avdhts ear ever open^pefsthlyjin might he extirpated from off the face of the earth. And this is the condition of beatitude •, and the blefled fouls within their regions of light and felicity cannot fin, becaufe of the vifion beatifical!, they always behold the face of G O D ^ andthofe who par- take of this ftate by way of confide ration, which is effential to the conditi- on of the Blefled,and derive it into pradlife and difcourfe, in proportion to this Ihall retain an innocence and a part of glory. 3 T . For it is a great dedenfion of humane reafon, and a difreputation to our Spirits, that we are fo wholly led by Senfe, that we will not walk in the re- gions of the Spirit, and behold God by our eyes of faith and difcourfe 5 luffering our courfe of life to be guided by fuch principles,which diftinguffti our natures from beafts, and our conditions from vitious, and our fpirits from the world, and our hopes from the common fatisfadlions of fenfe and corruption. The better half of our nature is of the fame conftitution with that of Angels, and therefore although we are drenched in matter, and tlie communications of Earth,yet our better part was defigned to converfe with God-, and we had bcfides the eye of Reafon, another eye ofFaith put into our fouls, and both clarified with revelations anddcmonftrationsofthe Spirit,expreirmg to us fo vifible and clear charaders of Gods prefence, that A.I. 17. 17. the expreflfion of the fame Spirit is. We mayfeelhim^for he is within tu, and , „ . ^v about us, and we are in him, and in the comprehen- 'H^e»! ia!t!fXii/oi Tmvvi fiOf iPO)' Ot/<^ Avji^av-iir' vm»t.C«oap«d.A.eelll,ii.c,». ' "'"^ hence 1 66 Of Temftation. p«ti. hence to a condition of Eternity good or bad. Now becaufe the Law is * certain, and the time, and manner of its exe- • Vo< M»V -w S.>\j dying fnmn-.x [.ifur- ferjofjs. An alarm of death every day renewed, and prefTed earneftlv, will ',"'',; "ct-A^'.^r watch a man fo tame and fott, that the precepts of religion will dwell deep f>:o,,cnti linc inhisfpirit. But they //'4? w^^c a covenant with the ^rave^ and put the evill "''''""'''• day farre from ihem^ they are the men that eat fpiders and toads for meat greedily, and a temptation to them is ;is welcome as joy, and they feldom difpute the point in behalf of piety or mortification, for they that look upon death at diftance, apprehend it not, but in fuch general lines and great reprefentments that defcribe it onelyas futiireandpoffible, but no- thing of its terrors, or afFrightments, or circumftances of advantage are difcernible by fuch an eye that difturbs its fight and difcompofes the pofture, that the objeA may feem another thing, then what it is truly and really. S. Attfin with his Mother Monica was led one day by a Eornan Prx- tor to fee the tomb of C fall be in him a well of water fpringing up to life eternal. John 4. 1 But becaufe every thing is refolved into the fame principles from whence 3. they are taken, the old world which by the power of God came from the waters, by their own fin fell into the waters again, and were all drowned, and onely eight perfons were faved by an Ark : and the world renewed upon the ftock and referves of that mercy, configned tlie Sacrament of Baptifm in another figure •, for then God gave his fign from Heaven, that by water the world fliould never again perifli : but he meant that they fhould be (lived by water : for Baptifm., rvhich is afgnre like to this., doth alfo now five i Pec. 3. u-s by the refurreciion of Refits Chrijl. S After 170 OfBaptifm. Pa,ti. 4. After this, tl.ejews report that the world took up the do Aas 8. 16. jiame of Uftts^ and at other times In the tiamcof the Father^ Son^ and holy ^ * ^' ^ ■ Ghofl 5 the former being the manner of doing it in purfuance of the delign oilohns Baptifm -, and the latter the form of inftitution by Chrift for the whole Chriftian Church, appointed after his Refurrcdion: the Difciples atfirftufing promifcuoufly what was ufedby the fame authority, though with fome difference of Myfterie. 1 1 . The Holy Jefus having found his way ready prepared by the preaching of lohn^ and by his Baptifm, and the Jcwirti manner of adopting Profelytes and Difciples into the Religion , a way chalked out for hi m to initiate difciples into his Religion , took what was fo prepared, and changed it into a perpetual Sacrament. He kept the Ceremony,that thej^ who were led only by outward things,might be the better called in,and ealier inticed into the Religion, when they entred by a Ceremony which their Nation always ufed in the like cafes : and therefore without change of the outward ad, he put into it a new fpirit, and gave it a new grace and a proper efficacy : He foblim'd it to higher ends, and adorned it with ftars of Heaven : He made it to (ignifie greater myfteries, to convey greater bleffings, to confign the bigger Promifes, to cleanfe deeper then the skin, and to carry Profelytes further then the gates of the inftitution. For fohe was pleafed to do in the other Sacrament •, he took the Ceremony which he found ready in the Cuftomofthe Jews, where xht Major domo after the Pafchal Supper gave Bread and Wine to every perfon of his family 3 he changed nothing of it without, but transferr'd the Rite to greater myfteries, and put his own Spirit to their Sign, and it became a Sacrament Evangelical. It was fo alfo in the matter of Excommunication, where the Jewi(h pradife was made to paffe into Chriftian difcipline : without violence and noife old things became new^ while he fulfilled the Lajv, making it up in full meafuresof the Spirit. By thefe fteps Baptifm palled on to a divine Evangelical inftitution, ' ■ whichwefindetobeconfignedby three Evangelifts. Go yc therefore a»d Mat. i8. 19. ^^^^^ ^^y Nations, baptizing them in the Name of the Father ^ and of the Son^ andoftheHolyGhofK It was oneof thelaft Commandments the Holy Je- 6 16 fus gave upon the earth, when he taught his Apoftles/^f things which con- ]ohi) 5. \. cerned his kingdome. For he that belicvcth and is baptized^ fiiall befaved : but, Unlejfe a man be born ofirater and the holy Spirit^ he cannot enter into the king- dome of Heaven ^ agreeable to the decretory words of God by Abraham in the Circumcifion, to which Baptifm does fucceed in the confignation of the Gm. 17. 14. fame Covenant and the fame Spiritual Promifes-, The uncircumcifed childe rvhofe fejh is not circumcifed^ that foul jlia/l be cut off from his people -, he hath s /* a I ■■ f ^^^^^^ ^y ^'^'^^nnnt. The Manichees^ Seleucus^ Hermias^ and their followers, 46.'y^9. ' ' ' people of a days abode and fmall intereft, but of malicious doftrine, taught, Baptifm not to be neceffary, not to be ufed 5 upon this ground, Becaufe they fuppofed that it was proper to lofm to baptize rvith rvater^ and referve-d for Chrift as his peculiar, to baptize with the holy Ghoft and with fire. Indeed Chrift baptized none otherwife. He fent his Spirit upon the Church in Pentecoft and baptized them with fire, the Spirit appearing like a flame : but he appointed his Apoftles to baptize with water, and they did fo, and their fucceffbrs after them, every where and for ever, not expounding, but obeying the preceptive words of their Lord, which were almoft the laft that Parti. OfBapiifm. l^j that he fpake upon earth. And I cannot think it necefTaiy to prove this to be neceflary by any more Arguments. For the words are ib plain, that they need no expofition-, and yet if they had been obfciuc, the univerfal pradife of the Apoftles and the Church for ever, is a fufhcient declaration ©f the Commandment: No Tradition is more univerftl, no not of Scripture itfelf-, no words are plainer, no not the Ten Commandments: and if any fufpicion can be fupcrinduccd by any jealous or lefs difcerning perfon, it will need no other refutation, but to turn his eyes to thofe lights by which himfelf fees Scripture to be the Word of Goci, and the Commandments to be the declaration of his Will. But that which will be of greatcft concernment in this affair, isto confi- ^.?* der the great benefits are conveyed to us in this Sacrament-, for this will highly conclude, That the Precept was for ever, which God fo feconds with his grace and mighty blelfings -, and the fufception of it neceflary, becaufe we cannot be without thofc excellent things which are the graces of the Sacrament. 1 . The firft fruit is, That in Baptifin we are admitted to the Kingdom 14, of Chrirt, prefented unto him, configned with his Sacrament, enter into his Miltii.1^ give up our underilandings and our choice to the obedience of Chrift, and in all fenles that we can, become his Difciples, witneffing a good confeflion, and undertaking a holy life : and therefore in Scripture /ngiGwisuarand/SaTrif^fti', are conjoyn'd in the fignifications, astheyarein the myfterie: it is a giving up our names to Chrift, and it is part of the foundation or the firft Principles of the Religion, as appears in S. Pauls Heb.5. i. ■ Catechifm •, it is fo the firft thing, that it is for babes, and Neophytes, in \vhich they are matriculated and adopted into the houfe of their Father, and taken into the hands of their Mother. Upon this account Baptifm is called in antiquity, Ecckfi.e jama^ foita grati.e^ & primus introitusfan^onm /ids. A,ii^t,;i. 1. 1, ^terndm Dct CT ecclefhe confuetudincm: The gates of the Church.^ thedoerof'-'^:^'^^-^'^' Crace^ ih-'frjl entrance of the Saints to an eternal conversation rvich God and the '" ' ' Chttrch. Sacramentttm mitiattenif., & intrantium Chrijlianifmtim inveptitram^ S. Bernard caWsii • The Sacrament of initiation.^ and the invejlitttre of them that enter into the Religion; and the perfon fo entring is called TreTreio-jui;-©. /«/? ito/;-/-. ^ind jJT)(st^a'n6ajuin; , one of the Religion, or a Profelyte and Convert, '^^'- ^■ and one added to the number of the Church, in imitation of that of S. Lukj vjjQjL©* tif^cn'Tibet cw'C^ofJLivn: tm lifiikcna., God added tO the Church Ads 1.47. . thofe that (hould be faved •, juft as the Church does to this day and for ever, baptizing Infants and Catechumens: (tk^oijavoi 'Sf^at^^ovmi ^ they are added to the Church, that they may be added to the Lord, and the number of the inhabitants of Heaven. 2. The next ftep beyond this, is Adoption into the Covenant\ which is ij. an immediate confequent of the firft prefentation , this being the firft ^i I2aptized inone fpirit into one hody ., that is, we are made capable of the i^c. Cyru.Hi- Communion of Saints, the bleffings of the faithful, the priviledges of the JcoJ'fiT"** Church: by this we are, as S. Z«^f calls it, ■nlayfAhvi «? ^my aioiviov ^ Aiu'il\i. ordained., ordifpojed^ put into the order of eternal life, being made mem- bers of the my ftical body under Chrift our Head. 3. And therefore Baptifm is a new birth, by which we enter into the new i5. world, the new creation, the bleffings and fpiritualities of the Kingdome •, S I and Part I, John gr Titus 3. 5 (fiulKrfMf. Damaic. 1. 4. onh.fid.c.Jo. 174 Of "Baptifm. and this is the-expreflion which our Saviour himfelf ufed to Nicodcmus^ Un~ lc(je a TKAn he lorn of n'atcr and the Sfirit : and it is by S. Paul called hZr^v 'm^^iyyivetnai^ the Liver of Regeneration 5 for now we begin to be reckoned inanewCV;^.> or account, God is become our Father, Chriftour elder Brother, the Spirit r//f fjrwf// of our inheritance^ the Church our Mother, j^»J.ei;'5T*l gion our imployment, and our whole life isfpintual, and Heaven the ob- ,V7i,,,i3aAo- jc<^ of our Hopes, and the mighty price of our high Calling. And from 'ra'^u'^' *xj- ^'^'^ ^^^^ forward we have a new principle put into us, the Spirit of Grace, Aft^foiT^' which befides our foul and body, is a principle of adion, of one nature, and fhall with them enter into the portion of our inheritance. And therefore the Primitive Chriflians, who configned all their afflurs and goods and wri- tings with fome marks of their Lord, ufually writing Iwo-Sj Xg/5T)>6gSt>ioj 2wt>i^, Refits Chnji the Son of God our Saviour -, they made it an abbrevia- ture by writing onely the Capitals, thus; i.X. 0. T. 2. which the Hea- thens in mockery and derifion made Ix^u^, which fignifies a fifl?^ and they ufed it for Chrift as a name of reproach : but the Chriftians owned the name, and turned it into a pious Metaphor, and were content that they Lib. de B.iptif. ftiould enjoy their pleafure in the Acroftich -, but upon that occalion Ter- «•'• /«//;y>tw m^a to -TtlAiafJic/.^ in which our fins are ^^^"^*,)^.'*'^^"'^j thrown off-, and they fall like leeches when they are full of blood and wa- cum ad laiutlrt ter, or like the chams from S. Peters hands at the prefence of the Angel. ^^^^^^'^''^'?'-«'- Baptilm is civi-nKoy<;o; ct(peoii af^'flicov , an intire full forgiveneffe of fins, a-^gTn'hom'ii. fo that they IhuU never be called again to fcrutiny. • 5;- in jefu. mqi'jtalumfcnfittinus'ignhcxcoqucet^ e.xpiare zix poflct, fiibito fuCiO fontc fubmcrfum eflji-f de a:miis dthiti! b^evifsimoUi'Mii compend:ncumindulgi.nt'ifiiinoc,cdut,i:triinlii1um(^. AmUof- 1. i.e. 7. dc pan. J^„'i dtcit fecfata in bjptifmo non fundiius dimttti, d'cat m mati rtibio t-/£^ypttos rwu icraciter moituoi. S. Grep. Mj. <-. — •OnDiia Dcimonis arm A Phazo/m. Hu mcr^imtur aquis^ quibus ilk renafcitur Infans Arator. i. z. Qui captiviis erat the captivity of the foul i$ taken aw.ay «'/?■ ^pi^f^'i- by the blood of Redemption, and the fiery darts of the Devil are quenched by thefe falutary waters 5 and what the flames of Hell are expiating or punifliing to eternal ages, that is waflied off quickly in the Holy Font, and an eternal debt paid in an inftant : for fo fure as the Egyptians were drown- ed in the Red fea, (o lure are our fins waflied in this holy flood : for this is a Red fea too •, thefe waters fignifie the blood of Chrifl:, thcfe are they that have wallied their robes, and made them white in the blood of the Lamb, Rev. 7. 14- To aijK5£.xaGae^(^«, TTJ vS'wpy.a^cx.Q^Ca^K) 'TVTryeui^ ccyvi^et' to ai/^ S'tcc, ^^as "1 f^ -TrveCf^o;^ TO -n-i'svf^ S'ld li^ccloi. The blood of Chriff cleanfeth us,the Wa- Tit. j. 5. ter cleanfethus,the Spirit purifies us-,theBlood by theSpirit,theSpintby the Heb.9. 14. Water,all m Baptilui,and in purfuance of that baptifmal HaK.T hi;]} three are i John j. s. they that bc.tr record m earth^thc Spirit ^the Water^andthe bloody ^ 01 rpas a j ^elaj to ytu/srg^or, X'Aa. Tct tu^wv /jK/^w, Kj TjAftacn^fu cap. e .iiii'J- ^''^^f^y ^ g^ fj^i, iM>^oy'nov ajatdwi', ^ Tt^i emf/^ivtis dvccmaiUi Tu'ms kj This Sacrament promifes more and greater things, u It is the carneftof u future good things, the type of the Refurredtion, the communication of jehm. ^^ ^^^ regenerate are cleanfed and healed : not onely the fins that are pafl, ee» f?apiz.edhito ChnU^ andfo put on Chrifl. This makes you children^ and fuch as are to kfaved hj fluth^ that is, a Covenant, not of Works^ but of rardo» in Jefus Chrill:, the Author and Eftablilher of this Covenant. Yoi this is the Covcti.mt made in Baptifm, ThM being jufi/Jiedby hiicrace^ tvejhallbe heirs of life eternd : for hy graee^ that is, by favour, remilfion and forgivenefTe in Jefus Chrift, ye are fuved. This is the onely way that we have of being jufti- hed, and this muft remain as long as we are in hopes of heaven : for befides thiswehavenohopes,andall thisisftipulated and configned in Baptifm, and is offorce after our tailings into fin and nlings again. In purfuance of this, the fame Apoftle declares. That the feveralftates of fin, are fo ma- ny receffions from the ftate of baptifmal grace ^ and if we arrive tothedi- red Apoft afie and renouncing of or a contradiction /^»<"i aveaffemblmg in the Communion of Saints^ (theufqof the word and Sacra- ''*'"'"""^* ment is included in the precept ) mutual Exhortation^good Example^ and the like: For if wc jin wilfully after we have received the knowledge of the tntth^ that is, if we fin againft the profeftion of this faith, and.hold it not faft, but let the faith and the profelfion go wilfully, (which' afterwards he calls # treading underfoot the Son of Cody accounting the bloud of the Covenant where- with he wasfancfifed^ an unholy things and a doing defpite to the Spirit ofGrace^ VIZ. which moved upon thofe waters, and did tlluminate him in BaptiQii ) if we do this, there is no more facrifice for fins^ no more deaths of Chrift, into which you may be baptized •, that is, you are fallen from the (tate of par- don and repentance, into which you were admitted in Baptifm, and in which you continue, fo long as you have not quitted your baptifmsl Rights and the whole Covenant. Contrary to this, is that which S. Peter call§ making our calling & ele^ion fure-.xhat is,a doing all that which may coatinue us in our ftate of Baptifm, and the grace of the Covenarit. Aadb^ween thefe two ftates,of abfoUite Apojlafie from^ and intirely adhering to^ md Se- curing this ftate of Calling and Eleftion, are all the intermedial fiijs, 3a(9;<^ag^o-/x« nuiv irctXaj cturZ af^pnoHv.^ a forget- ting our naptifi/f^ or purifeation from our jlns. And in this (^n^^ are thofe , words, The jujl fhalt live b^ faith; that is, by that profeflion which they made in Baptilm : from which, if they fwerve not, they fliall be fupported in their fpiritual life. It is a grace, which by virtue of the C^ovenantcon- figned in Baptifm does like a Centre, tranfmit effluxes to all the periods and portion of our life: our whole Itje^Al the periods of ourfucceeding hopes,-are kept alive by this. This confideration is of great ufc, befides ma- ny other things, to reprove the folly of thofe who in the Primitive C hurch deferred their Baptifm till their death-bed : Bccaufe Baptifm isalaver of fandification, and drowns all our fins, and buries them in the grave of our Lord, they thought they might fin fecurely upon the ftock of an after- Baptifm-, for unleffe they were ftrangely prevented by a fudden accident, a death-bed Baptifm they thought would fecure their condition ; but early fomcof them durft not take it, much lelfe in the beginning of their years, that they might at leaft gain impunity for their follies and heats of their youth. Baptifm hath influence into the pardon of all our fins committed in all the days of our folly and infirmity •, and fo long as we have not been baptized, fo long we are out of the flare of pardon, and therefore an early Baptifm is not to be avoided, upon this miftaken fancy and plot upon hea- ven : it is the greater fecurity towards the pardon of our fins, if we Ixuve taken it in the beginning of our days. 5. The next benefit of Baptifm, which isalfoa verification of this, w was ftained with the evils of this folly, and the confequent mifchjefs: and tb.crc- parti. Of ^apti/m. ijg therefore when we began the world again, entring into the Articles of a new life, God gave us his Spirit, to be an inftruinent of our becoming gra- cious perfons, and of being in a condition of obtaining that fupernatural end which God at firft defigned tons. And therefore as our Baptifin is a reparation of us from unbelieving people : fo the delcent of the holy Spirit upon us in our Baptifm, is a configning or marking us for God, as the Iheep of his pafture, as the fouldiers of his Army, as the fervants of his houihold : we are fo feparated from the world, that we are appropriated to God, fo that God expeds of us duty and obedience ; and all fins are ad:s of rebelli- on and undutifulnelTe : Ot this nature was the Hmdification of -Jeremy and ^ohn the Baptift from their mothers womb •, that is, God took them to his own fervice by an early defignation, and his Spirit mark'd them to a holy Miniftery. To thisalfo relates that of S. Patd^ whom God by a decree fe- parated from his mothers womb to the Miniftery of the Gofpel : the decree did a-ntedate the aft of the Spirit, which did not defcend upon him until the day of his Baptifm. What thefe perfons were in order to exterior Minifte- ries, that all the faithful are m order to faith and obedience, configned in Baptifm by the Spirit of God, to a perpetual relation to God, in a conti- nual fervice and title to his Promifes. And in this fenfe the Spirit of God is called cri^es^yn^ '*' tt fcal^ In whom alfo /jfter that ye believed^ ye tvcre fealcd « z ciGft'a?, a receiving the knowledge of the truth: and that you may perceive this to be wholly meant of" Baptifm , the Apoftle Hob 6. 4. exprefles it flill by its Synonymas , Tapng of the heavenly gift , and made partakers of the holy Chofl , fprinklcd tn our hearts from an evil conjcience, and wafljcdin our bodies with pure water: All which alfo are a fyllabus or colledion of the feveral effedfs of the graces beftowed in Baptifm. But wee are now inflancing in that which relates mof^ i8o OfBaftiJm. Parti. moft properly to the underftanding, in which refped: the holy Spirit alfois J job.r.io.17. called anoinun^ or un^tton •, and tiie myftene is explicated by S. J-ohn^ The anoinihi^ which yc have received of him abtdeth in you, and ye need not that any man teach you ^ hut as the ftme anemtingteacheth you of all things. 35. 3 • The holy S fir it defcends vfon us tn Baptifm, to become the principle of a. mwlije, tobccome A holy Jced, Ipiinging up to holinede, and is called by ' Jo!in ;; i>. S. ^ohn, cmepf^ 6«« , the feed of Cod : and the purpofe oHt we are taught by him, Whofoevcr is born of God{thn is, he that is regenerated and entred in- to this ne iv birth) doth not commit fin-, for his feed remaineth whim, and he cannot (in, bcctuf'e he is born of God. The Spirit of God, is the Spirit of life-, and now that he by the Spirit is born anew, he hath in him that principle, which, if it be cherifhed, will grow up to life, to life eternal. And this is thi Spirit ofSancfification, the victory of the world, the deletery of concupifcence, the life of the foul, and the perpetual principle of grace fown in our ipirits in the day of our adoption to be the fons of God, and members of Chrifts bo- Uh.dc soh.s. dy. But take this myfterie in the words of S. Bafil ■, << There are two ends f^- '8. ' i< propofed in faptifm, to wit, to abolifli the body of fin, that we may no « more bring forth fruit unto death-, and to live in the Spirit, and to have << our fruit to Sancftification. The water reprcfents the image of death, re- 'i ceiving the body in its bofome, as in a fepulchre. But the quickning <« Spirit fends upon us a vigorous J^uVajotv, power or efficacy, even from the ^beginning renewing our fouls from the death of fin unto life- For as our Rom 67. " mortification is perfected in the water, fo the Spirit works life in us. To ver. 5- this purpofc is the difcourfe of S. Paul-, having largely difcourfed of our ^: being baptized into the death of Chrift, he addes this as the Corollary of all. He that is dead is freed from fin*; that is, being mortified, and buried in (iivvvvAt. the waters of Baptifm, we have a new life of righteoufneffe put into us ^ we vidTbifc o. ^""^ quitted from the dominion of fin, and are planted together in the of Repentance. likenefTe of Chrifls Refurredion, that henceforth we (hould not fervelin. " -i^- 4. But all thefe intermedial bleiTings tend to a glorious Conclufion, for ^4* Baptifm does alfo confign us t» a holy Rejurrc^ion . It takes the fling of death from us,by burying us together with Chrifl-^ and takes off fin, which is the fling of death, and then we fliall be partakers of a bleffed Refurredion. K;m 6. J, 5. This we are taught by S. Paul, Know ye not that fo many of us as are baptized into lefus Chrijl, were baptized into his death ? for ifwc have been planted toge- ther in the likenefje of his death, we jhall be alfo in the likenefj'e of his rcfurrccfton. That declares the real event in its due feafon. But becaufe baptifm con- CoL i. 1 2. figns it, and admits us to a title to it, we are faid with S. Paul, to be rifcn with chrift in Baptifm ; hmted with him in Baptifm , wherein alfo you are rifen with him, through the faith of the operation of God, which hath raijed him from the dead: which expreffion I defire to be remembred, that by it we may better underfland thofe other fayings of the Apoff le,f/^«///»^ on Chnfl tn Baptifm, putting on the new man, &c. for thefeonely fignifie i'7nx^[->^i^-, orthede- fign on Gods part, and the endevour and duty on mans : we are then con- figned to our duty, and to ou r reward ; we undertake one, and have a title to the other: and though men of ripeneffe and reafon enter inflantly into their portion of work, and have prefent uffe of the afrif1:ances,and fomet hing of their reward in hand ; yet we cannot conclude, that thofe that cannot do it prefently, are not baptized rightly, becaufe they are not in capacity to put on the new man in righteoufneile, that is, in an adlual holylife : for they ir,! e.*77S Pact I. OfBaptifm. iSi ths.y ms-Y fut on the new man in Baptifm, juftasz/'n/ are rifcn with chrijl: which becaule it may be done by faith, before it is clone in real event, and it may be done by Sacrament and delign, before it be done by a proper faith 5 fo alfo may our putting on tlie new man be. It is done facramental- ly, and that part which is wholly the work of God, does oncly antedate the work of man, which is to fucceed in its due time, and is after the manner of preventing grace : but this is by the by : In order to the prefent article, Baptifm is by TAf<'/>£■/» /Awr/f;?/j- round about themthat pfai.34.7. fear the Lord: and that this guard and minifteryis then appointed, when themfelves are admitted into the inheritance ot the Promifes , and their title to Salvation is hugely agreeable to the words of S. Paid^ Are they not all Heb. 1.14. minijlringf^irits^fcfit forth to mimjlcr to them who fhallbe heirs of falvation ? where it appears, that the title to the inheritance is the title to this mini- ffery, and therefore muft begin and end together. But I infift not on this, though itfeems to me hugely probable. All thefe bleflings put intoone^//4- bus^ have given to Baptifm many honourable appellatives in Scripture, and other divine Writers, calling it a.va.'yi.vvt\(nv^ 'm.AiyysvScnoiv, o;^*'K9=' '®£^s Bafil.Theodor. Ig^vwf, fJ^yaXriv m^o/mv a.'^^Qp'mtin^uiv^ civcf){^ivniyfj,eop. £tern£ falutii. A new birth, a regeneration, a renovation, a charet carrying ^"?.uit. t. t-. us to God, the great Circumcifion, a Circumcifion made without hands, ^'^'J;.^ cnfmt. the Key of the Kingdom, the Paranymph of the Kingdom, the earneft of Cfam. our inheritance, the anfwer of a good Confcience, the robe of light, the Sacrament ofa new hfe, and of eternal falvation. cIq/li^v fi vS^wp. This is coeleftial water, fpringing from the {ides of the Rock, upon the which the , Church was built,when the Rock was fmitten with the Rod of God. It remains now, that we inquire what concerns our duty, and in what per- fonSjOr in what difpofitions baptifm produces all thefe glorious effeds : For, T the Mavki<5 Aas i.i! ^ Uf 't5aptt^ing Infants. Parti. the Sacraments of the Chuich work in the virtue ot C hrift,biit yet only up- on fuch as are fervantsofChrift, and hinder not the work ot'tlic Spirit ot grace. For the ^\■ater of the ront,and the Spnit of the Sacranient,ait indeed towafliaway our (ins, and topurihe our fouls: but notunltfswehavea minde to be puriried.The Sacrament woiks pardon for them that hate their fin,and procures grace for them that love it. They that are guilty of (ins, mufl: repent of them, & renounce thein,and they mufl make a profe(rion of the faith of Chrift, and give, or be given up to the obedience of Chrift, and then they are rightly diipoled./^^ th^t bclievcth and is bapized, fliall be javed, {•lith Chrift-,and S. / etcr call'd out to the whole airembly,flc/>f»^ & be bapti- zed cfcry one ofjoii. Concerning this, ////?/« Martyr gives the fame account of Apoi.ad Anton, the faith and pradlil'e of the Church. 'Omi a.v miSruKn kj otsteukoti', &c. ^'^J- a Wiiofoever are perfwaded,and believe thofe things to be true, which arc " delivered and fpoken by us, and undertake to live accordingly, they are u commanded to fa(t and pray,and to ask of God remilfion of their former «ir non lavatione fedrefponfionc fancitur^ The foul is not healed by wafhing, I'lz, alone, but by the anivver, the 'frnfiuTniJi^ in S. Peter^ the corrcfpondent of our fart of the covenant : for that's the perfeiir fenfe of this unufuvil expreilion. And the effed is attributed to this, and de- nyed to the other, when they are didinguilhed: So Iiifim Martyr aflfirms:, the one/y Baptifm that can healm^^is Kcpentance^and the knowledge of God. For what need u there of that Baptifm that can onely cleanse thejlcjl and the body: Be tvajh- ed in your fief}) from rvrathandcovetonfneffc^from envy and hatred^and behold the body IS pure. And Clemens Alexandrine upon the Proverbial faying, 'i&i yyn 7\.'i'7ftii^>Ma, voS)xa.^zx.Qpi,be notpurein the Liver ^ but in the w/W^addes, / fuppofe that an exati andafrm repentance^ is a jufpcient purif cation to a man -, ij]ttdging andconfidcring onrjelvesfor the facts we have done before.^ we proceed to that which is before m^ confdenng that which follows^ and clean fmg or wap-- ing our minde from fenfual affections ^ar:d from former fins. Juft as we ul'e to de- ny the efteCt to the inffrumental caule, and attribute it to the principal in the manner of rpeaking,when our purpofc is to affirm this to be the princi- pal, and of chief influence. So we fay,!! is not the good Lute,but the skilful hand that makes the muiick: It is not the body,but the foul that is the man 5 and yet he is not the man without both. For Baptiim is but the material part in the Sacrament, it is the Sririt that givcth life •, whole work is faith and K'ldctm T,yph repentance begun by himlelf, \\'ithout the Sacrament, and configned in the Sacrament,and actuated and increafed in the cooperation of our whole l-ife: and therefore Baptiim is called in the ^erujale Creed,!;!' (ictTrlicriJ^ fA^]ccvoiai > cis a,(pecni' Tuiv a/<5cpTiwr,one Baptiim of repentance for the remiflion ot fins^ and by lufl. Martyr.^ A'irpov -rn? fJHTU-voloA ^ nrii yaicrswi t3 GgS v'm^ w a vo- {m.oa'tQv 7\.a.uv I'^heZyiyvii'.^he ^aptijm of Repentance and the knowledge oj Codjwhich rv/is made for the fms of the people ofCed.He explains himfelf a little after , TertuU. de refiir.Carn- 'AdTyyphon. Jud. Parti. OfBaptifit. 1S5 T^ /SaTrl/o-^ TO ^loc xa■ aver tint ufj-., ad ammam meam.^ The waters are entred even unto my foul, to purifie and cleanfe it, by the wafliing of water, and the renewing by the holy Spirit: The fumis this, /3a7rli^O|«.groj 9(>jTi^ojw.gr^y, , (pw-n^o/M-gcot ^''^^^l'*''^ u(0'7n)iBjw.g<^, ui07n)i8|M.sioi TfA(|ajM,e,^a, , -nAgis^gi-oi a.&y.raTi^ojw.fcrSTX, being baptized, we are illuminated •, being illuminated, we are adopted to the in- heritance of fons-, being adopted, we are promoted towards perfedion •, and being perfeded, we are made immortal. ^lifcjtiisin hosfontes vir vcnerit^ c.xeat inde Semidetts^ taciis ciio nohiliteltir in undis. This is the whole Dodrine of Baptifm, as it is in it felf confidered,with- 28. out relation to rare circumftances, or accidental cafes : and it will alfo ferve to the right under ftanding of the reafons why the Church of God hath in all ages baptized all perfons, that were within her power, for whom the Church could ftipulate that they were or might be relatives of Chrift, fons of God, heirs of the Promifes, and partners of the Covenant, andfuch as did not hinder the work of Baptifm upon their fouls. And fuch were not onely perfons of age and choice, but the Infants of Chriftian Parents. For the underftanding and verifying of which truth, I fliall onely need to apply the parts of the former Difcourfe to their particular cafe 5 premifing firil thefe Propofitions. T 1 Of 1 84 Part I. Of "Baptising Infants. B Part II. A P T I S M is the Key in Chrifts hand, and therefore opens as he opens^and Hiuts by his rule : andasChrifthimfelfdid not do all his blelTings and effeds unto every one, but gave to every one as they had need, fo does Baptifm. Chrift did not cure all mens eyes, but them onely that were blinde : Chrift came not to call the righteottsjbutjinners to re- fentance 5 that is , they that lived in the fear of God , according to the Covenant in which they were debtors, were indeed improved and promo- ted higher by Chrift, but not called to that repentance to which he called the vitious Gentiles, and the adulterous perfons among the Jews, and the hypocritical Pharifees. There are fome i'o innocent, t\\JXt\\ty med no rc- fentance (Hiith the Scripture) meaning, that though they do need contrition for their fingle adts of fin, yet they are within the ftate of grace, and need not repentance, as it is a converfion of the whole man : and fo it is in Ba- ptifm, which does all its effedsupon them that need them all ^ and fome upon them that need but fome : and therefore as it pardons fins to them that have committed them, and do repent and believe ^ fo to the others who have not committed them , it does all the work which is done to the others, above or befides that pardon. »; 2. When the ordinary effed of a Sacrament is done already by fome other efficiency or inftrument, yet the Sacrament is ftill as obligatory as be- fore, not for fo many reafons or neceffities, but for the fime Command- ment. Baptifm is the firft ordinary Current, in which the Spirit moves and defcends upon us ^ and where Gods Spirit is, they are the fons of God : for Afts 10. 47. Chrifts Spirit defcends upon none, but them that are his; and yet comdius^ who had received the holy Spirit, and was heard by God, and vifited by an Angel, and accepted in his alms, and faftings, and prayers, j'^t Was tyed to the fufception of Baptifm. To which may be added. That the receiving the effeds of Baptifm before-hand, was ufed as an argument the rather to minifter to Baptifin. The effed of which confideration is this, That Baptifm and its effed may be feparated, and do not always go in conjundi- on •, the effed may be before, and therefore much rather may it be after its fufception-, the Sacrament operating in the virtue of Chrift, tvtnaftJyt All dcm,ibii5^P''''^f^^^^^^^'^^'-> according to that laying oi' S. ^ujlitt, Saoofaftffo lava^ Eccicf.catb. croinchoata. mncvatio noz'i hominisfer^ciendoferfiitnr in Msciuits^inaliis t- !•<■■ 3 ?• tardtits. And S. Pcnuird^ Lavari qmdem cito po(Jumits^ fed ad fan.indiim fmtl- cmaDom/ ta curatione efiHs cfi. The work of regeneration that is begun in the Mini- ftery of Baptilm, is perfeded in fome fooner,and fome later: we may foon be walhed, but to be healed, is a work of a long cure, 5^ 5. The difpofitions which are requii'ed to the ordinary fufception of Baptifm, are not neceflhry to the efficacy or required to the nature of the Sacrament z, but accidentally, and becaufe of the fuperinduced necelfities of fom^ men. And therefore the conditions are not regularly to be required, but in thofe accidents. It was nece(I;uy for a Gentile Profelyte to repent of his Wrti. OfBaftifm, \^ his fins', and to believe In Mcfes Law,before he could be circumcifed-, but A- brahamv^^s not tyed to the fame conditions,but only to faith in God^but 7/4- ac was not tyed to fo much;and circucifion rvai not ef'Mofes^but of the Fathers: and yet after the fanftion oiMofes Law,men were tyed to Conditions,which were then made neceffary to them that entred into the Covenant, but not neceffary to the nature of the Covenant it felf. And fo it is in the fufcepti- on of Baptifm : if a finner enters into the Font, it is necelfary he be ftripp'd of thofe appendages which himfelf fewed upon his Nature,and then Re- pentance is a neceflary difpofition. If his underftanding hath been a ftran- ger to Religion, polluted with evil Principles, and a falfe Religion, it is ne- ceffary he have an adual faith, that he be given in his underftanding up to the obedience of Chrift : and the reafon of this is plain, becaufe in thefe perfons there is a difpofition contrary to the ftate and effedls of Baptifm; and therefore they muft be taken off by their contraries, Fd/f A and i?f/)f«- tmce^ that they may be reduced to the ftate of pure receptives. And this is the fenfeofthofe words ofourbleffed Saviour, Unleffe ye become like one of the[e little ones ^ye fhall net enter into the kingdome of heaven -^ that is, ye can- not be admitted into the Gofpel-covenant , unlefle all your contrarieties and impediments be taken from you,and you be as apt as children to receive the new immiffions from heaven. And this Propofition relies upon a great Example,and a certain Reafon-, the Example is our blefled Saviour, who was Nullius f(Enitenti£ debitor^ he had committed no fin, and needed no repen- tance -, he needed not to be faved by faith, for of faith he was the Author and Finjfier^ and the great objeft, and its perfedion and reward, and yet he was baptized by the Baptifm of /eA;z,theBaptifm of Repentance. And there- fore it is certain,that Repentance and Faith are not neceffary to the fufcepti- on of '"aptifm, but neceffary to fome perfons that are baptized. For it is ne- cefHuy we fhould much confider the difference. If the Sacrament in any per- fon may be juftly received in whom fuch difpofitions are not to be found, then the difpofitions are not neceffary or intrinfecal to the fufception of the Sacrament-, and yet fome perfons coming to this Sacrament, may Have fuch neceffities of their own,as will make the Sacrament ineffedual without fuch difpofitions: Thefe I call neceffary to theperfon, but not to the Sacrament-^ that is, neceffary to all fuch, but not neceffary to all abfolutely. And f uth is ne- ceflary fometimes where Repentance is not,and fometimes Repentance and ^as s. j?- Faith together,and fometimes orhcrwife.Wheni'A///^ baptized the Eunuch, * *• J ^^ \- he only required of him to believe,not to repent. But S.f f/fr,when he prea- ched to the Jews,and converted them,onely required Repentance: which al- though in their cafe implyed faith,yet there was explicit ftipulatio for it:they Aaj j. i y, had crucified the Lord of Itfe ^z.nd if they would come to God by Baptifm,they muft renounce their fin : that was all was then ftood upon. It is as the cafe is, or as the perfons have fuperinduced neceffities upon themfelves. In cliildren the cafe is evident, as to the one part, which is equally required ; ' I mean, Repentance : The not doing of which, cannot prejudice them as to ) the fufception of Baptifm^ becaufe they having done not evil,are not bound ' to repent-, and to repent^ is as neceffary to the fufception of Baptifm, as Faith is : but this (hews, that they are accidcHtally neceffary ; that is, not abfolutely,not to al,not to Infants: and if they may be excufed from one du- ty, which is indifpenfably neceffary to baptifm, why they may not from the other, is a fecret which will not be found out by thefe whom it concerns to believe it. T j And \S6 Of ^apti/m. Parci. 4. And therefore when our blefl'ed Lord made a ftipulation and exprefle Commandment tor faith, with the greateft annexed penalty to them that hsidiinoz^ f^e that klieveih not P)a/ll/e dam/ted^ the propofition is not to be verified or undeiftood as relative to eveiy period of time •, for then no man could be converted from infidelity to the Chriftian faith, and from the power ofthe Devil to the Kingdom ot Chrift,but his prefent infidelity fhall be his final ruine. It is not therefore y^ufjun, but ^ea, not a fentence^ but A ufc^ a fredt^Hon and interminatiofj. It is not like that faying [_Cod is true, Mndeverfmanaljar~\{_E'verygood, avd every ferfeB gift is from above :~\ for thefe are true" in every inftant, without reference to circumftanccs : but He thit helteveth notjhAll be damned^ is a predidlion, or that which in Rhetorick is called %paa, or a uje^ becaufe this is the affirmation of that which iifual/y or frequently comes to pafle : fuch as this. He that firtkes tvith thejword^ Pja/Iperifl) by thefrvord •, He that robs a Church, fhall be like a tvheel, of a verti- ginous and unliable eftate •, He that loves wine andojle^fhaU not be rich ; ana therefore it is a declaration of that which is univerfally or commonly true 5 but not fo, that in what inftance foever a man is not a believer^ in that inftant it is true to fay At' « damned-, for fomeare called the third, fome the fixth, fome the ninth hour,and they that come in bemg firft called,at the eleventh hour,{liall have their reward: fo that this fentenceftandstrueatthe day and the judgment ofthe Lord, not atthejudgmentor dayof man. And in the fame neceflity as feith Hands to falvation, in the fame it ftands to Baptifm^ that is, to be meafured by the whole latitude of its extent. Our Baptifm fhall no more do all its intention, unlefle faith fupervene, then a man is in poflibility of being faved without faith ; it maft come in its due time, but is not indifpenfably neceflfary in all iaftants and periods. Baptifm is the feal of our Eledion and Adoption ^ and as Eledion is brought to effect by faith, and its confequents •, fo is baptifm: but to neither is faith neceflary,astoits beginning and firft entrance. To which alfo I adde this Confideration, that adual faith is neceftary, not to the fufception, but to the consequent effedls of Baptifm, appears, Becaufe the Church, and parti- cularly the Apoftles, did baptize fome perfons who had not faith, but were hypocriteSjfuchas were Simon Magus ^ Alexander the Copper- fmith, Demas^ and Diotrephes ; and fuch was ^udas when he was baptized, and fuch were the G;;^//^^ Teachers. For the effed depends upon God, who knows the heart, but the outward fufception depends upon them who doe not know it ; which is a certain argument, That the fame faith that is neceftary to the effed of the Sacrament, is not neceftary to its fufception •, and if it can be adminiftred to hypocrites, much more to Infants •, if to thofe who really hinder the effed, much rather to them that hinder not. And if it be ob- jeded, That the Church does not know but the pretenders have faith, but ftie knows Infants have not. I reply. That the Church does not know but the pretenders hinder the effed, and are contrary to the grace ofthe Sacra- ment-, but ftie knows that Infants do not. The firft poflibly may receive the grace, the other cannot hinder it. 5. But befide thefe things, it is confiderable, That when it is required, that perfons have faith : it is true, they that require Baptifm, ftiould give a rea- fon why they do: fo it was in the cafe ofthe Eunuch baptized by P^i/;/'. But this is not to be required of others that do not ask it, and yet they may be nf the C hnrch jand of the Faith: (ox hy Faith is alfo underftood the CAr'/- flian Parti. OfBaftifm, iSy jiUn Religion^ and the chriflian FAitb^ is the Chriflim Religion 5 and of this a man may be, though he make no confeflion of his faith ^ as a man may be of the Church, and yet not be of the number of Gods fecret ones : and to ^^^more is required then to /^4^ ^ tothefirft itis fufhcientthat he be ad- mitted by a Sacrament or a Ceremony : which is infaUibly certain, becaufe hypocrites cuid wicked people are in the vifible Communion of tlie Churcl:, and are reckoned as members of it, and yet to them there was nothing done but the Ceremony adminiftred •, and therefore when that is done to Infmts, they ahb are to be reckoned in the Church-Commimion. And iiideed in the examples of Scripture, we finde more inferted into the num- ber of Gods family by outward Ceremony then by the inward grace : of this number were all thofe who were circumcifed the eight day, who were admitted thither, as the womans daughter was cured in the Gofpel, by the faith of their mother, their natjural parents, or their fpiritual : To whofe faith it is as certain God will take heed, as to their fiiith who brought one to Chrift who could not come himfelf, the poor Paralytick • for when Chrift fiw their faith, he cured their friend : and yet it is to be obferved. That Chrift did ufe to exad faith, adual faith, of them that came to him to be cured [^According to your faith he it imte )oii .] The cafe is equal in its whole ^i^'- 9. i8» kinde. And it is confiderable what Chrift faith to the poor man that came in behalf of his fon, All things arefofsthle to him that believeth, it is pollible M^ik 3. ij. for a fon to receive the blefling and benefit of his lathers faith : and it was fo in his cafe, and is pollible to any •, for to faith all things are pofsiMe. And as to the event of things, it is evident in the ftory of the Golpel, That the £iith of their relatives was equally efl^edive to children, and friends orfer- vants, abfent or fick, as the faith of the interefted perfon was to himfelf: As appears beyond all exception in the cafe of the friends of the Paralytick, let down with cords through the tyles^ of the Centurion in behalf of his '^i^t. 3. i|, fervant : of the noble man, for his fon fick at Capernaum • of the Syrophwni- John 4. jo, dan, for her daughter : and Chrift required faith of no fick man, but of him that prefented himfelf to him, and defired for himfelf that he might be cu- Mat. 9. is, red, as it was in the cafe of the bhnde men. Though they could believe, yet Chrift required belief of them that came to him on their behalf. And why then it may not be fo, or is not fo in the cafe of Infants Baptifm, I confeile it is paft my skill to conjedure. The Reafon on which this further relies, is contiiined in the next Propofition. 4. Nodifpofitionoradofmancandeferve thefirftgrace, orthegrace /'uKh i.;Mr.^\\ljJ,'!WV >L, <7^^.yiaKi^Q- n/^a; eWiyofjia. ,'^», Lpiphan. I. i. hxrcf. 8. fcil. Epiciusor. U Baptifm 1 5?4 Of "Baptising Infants, p,„ i. J^aptiJM. And let it be lemembred, That the Covenant which Circumcifi- ondidl\s,v\^iVM a Covemm of Grace and Faith -^ the Promifes wtie of the Spirit, or Ipiiitual, ixwx, made bcjorc the Law, and could not be rclcinded by the Legal Covenant. Nothing could he added to it, or taken from it-, and jve that are partakers of this grace, are therefore partakers of it by being Chrifts lervants, united to Chrift, md jo are become yibrahams feed { as the Apoftle at large and profelledly proves in divers places,but efpecially in the fourth of the i^'/ici? muft, or we can never get thither^ i( the firjf birth cmnot, a Tit. j'. 5. fecond mutt. : but the feccnd birth fpoken of in Scripture, is Bapttfm, A man mtifi be born of Water and the Spirit. And therefore Baptifm is AaT/)oj; 'jiu.y^iyyiviaiaA, thelaverofa new birth. Either then /;j/Ij«/^ cannot go to heaven any way that we know of,or they mufl be baptized. To fay they are to be left to God, is an excufe, and no anfwer : for when God hath opened the door, and calls that the entrance into heaven, we do not leave them to God, when we will not carry them to hun in the way which he hath defcri- bed, and at the door which himfelf hath opened : we leave them indeed, but it is but helplefje and dejlitute : and though God is better then Man, yet that is no warrant to us, what it will be to the children, that we cannot warrant, or conjeiflure. And if it be obje«» cation, is wallied oif by the death of the fecond Adum^ into \vhich we are baptized. But concerning Original fin, becaufe there arc fo many difputes which may intricate the Queftion, I ihall make ufe onely of that which is confeifed on both iides, and material to our purpofe. Death came upon all men by Adams lin, and the neceifity ot it remains upon us, as an evil confe- quent'ofthedifobedience. For though death is natural, yet it was kept off h'om man by Gods favour, which when he loft, the banks were broken, and the water reverted to its natural courfe, and our nature became a curfe , and death a puniihment. Now that this alfo relates to Infants fo far, is cer- r'ide Augufi. i. tain, becaufe they are fick, and dye. This the Pelagians denied not. But to '^; ""'^^ p"^" . whomfoever this evil defcended, for them alfo a remedy is provided by the f.4 uconn.^' fecond Adam^ That as in Adam all dje^ even fo in Chnfi jball all be made altve-, J"'- <^- 4. that is, at the day of Judgment: thendeath jhallk dejiroyed. In the mean time, death hath a fting and a bitternelTe, a curfe it is, and an exprefte of the Divine anger : and if this fting be not taken away here, we lliall have no participation ot the final I'ictorj ever death. Either therefore Infants mull be for ever without remedy in this evil confequcnt of their Fathers fin^ or they muft be adopted into the participation of Chrifts death, which is the remedy. Now how can they partake of Chrifts death, but by Baptifm into his death < For if there be any fpiritual way fancied, it will by a Itron- ger argument admit them to Baptifm : for if they can receive fpiritual effedSjthcy can alfo receive the outward Sacrament-, this being denyed only upon pretence they cannot have the other. If there be no fpiritual way ex- traordtnarj^ then the ordinary way is onely left for them. If there be an ex- traordinary^ let it be ihewn, and Chriftians will be at reft concerning their children. One thing onely I defire to be obferved, That PeUgius denyed Original fin, but yet denyed not the neceflity of Infants Baptifm -, and be- ingaccufedofitinanEpiftle to Pope Innocent the firft, he purged himfelf of the fufpicion, and allowed the pradfife, but denyed the inducement of it : which Ihews, that their arts are weak that think Baptifm to be ufelefle to Infants, if they be not formally guilty of the prevarication of Adam : By which I alfo gather,that it was fo univerfal,fo primitive a pradife,to baptize * Infants, that it was greater then all pretences to the contrary : for it would much have conduced to the introducing his opinion againft Grace and Ori- ginal fin, if he had deftroyed that pradile which feemed fo very much to have its greateft necefTity from the dodrinehe denyed. But againft Pc- lagiifs , and againft all that follow the parts of his opinion , it is of good ufe which S. Aufttne ^ Profpcr^ and Ftdgentttts argue-. If Infants are punilbed for Adams fin, then they are alfo guilty of it in fome fenfe. ISlimis cnim imfium efi hoc dc Dei ^entire jttflitia^quod a pr^varicatione Itberos pmrpcr. com* cum rets volncrtt effe damnatos. So Proffer. Difpendia qits Rentes nafcendo columcm. c.19. leflantnr^ dtcito quo meritolubjuflifsimo cf omnipotent ijsimo ]tidice eis, ft nullum '^' feccatiimattrahant^arrogentttr^ fiid S. Atiflm. For the guilt of fin fignifies nothing but the obligation to the puniihment : and he that feels the evil U 2 con- 1^6 Of ^apti^ing Infants, Parcl. confequent, to him the fin is imputed ^ not as to all the (amc dilhonour, or moral accounts^ but to the more material, to the natural account : and in holy Scripture the taking off'the punilhment, is the pardon of the fin •, and in the fame degree the punilhment is abolilhed, in the lame God is appeafed, and then the perfon ftands upright, being reconciled to God by hisgrace. Since therefore Infants have the punilliment of iin, it is certain the fin is imputed to them -, and therefore they need being reconciled to God by Chrift : and if fo, then, wlien they are baptized into Chrifts death, and into his Re- furredion, their fins are pardoned, becaufe the punilhment is taken off, the y?///^ of natural death is taken away, becaufe Gods anger is removed, and they (liall partake of Chrifts Refurredion : which becaufe B.iptifm does fignihe and confign, they alfo are to be baptized. To which alio adde this appendant Confideration, That whatfoever the Sacraments do con^gn^ that alfo they do convfj andmimjler : they do it, that is, God by them does it •, left we fliould think the Sacraments to be meer illufions, and abufing us by deceitful ineffedlivc figns: and therefore to Infants the grace of a mk to a Refurre^^ion^ and Reconciltation to God by the death of Chrift is conveyed, becaufe it fignifies and configns this to them more to the lite and analogy of refemblance, then Circumcifion to the Infant fons of liVael. I out.Ao. m end this Confideration with the words of Nauanz^en^ « yewncm 6x ^ac'T[{i(7^- Our hirth hi Baptifm does cut off every unclean appendage of our natural birth^ And leads us to a, celejlial life : and this in children is therefore more ne- cefTary, becaufe the evil came upon them without their own ad of reafon and choice, and therefore the grace and remedy ought not to ftay the leifure of dull Nature, and the Formalities of the CiviU Law. jg 5. The Baptifm of Infants does to them the greateft part of that benefit which belongs to the remiflion of fins. For Baptifm is a ftate of Repen- tance and pardon for ever. This I fuppofe to be already proved, to which I onely adde this Caution, That the teUgtans^ to undervalue the necefilty offupervening grace, affirmed. That Baptifm did minifter to us grace fut- ficient to live perfedly, and without fin for ever. Againft this S, Jerome * lib.i.iidv. ftiarply declaims, and affirms, •' Baptijn/um frxtertta donare peccata, nonfutu- Felag.e.lib.i. yamfervaremflittam: t\\;x\.'\s^non liatimjitlttm ficit&omni plenum juflitia. m initio. , J ' -^, 1 ■ ■ ■ LI r^ '• ■ 1 as he expounds his meaning in another place. Fetera pcccata conjandit.^ no- vas virtutes non tribuit ^ dimittit a carcerc^ & dimtjjo^ (I laboravcrit, pr^n(i4 fotlicetur. Baptifm does not fo forgive future fins, that we may do what we * pleafe,or fo as we need not labour and watch,and tear perpetually,and make ufe of Gods grace to aduate our endevours, but puts us into a ftate of par- don, that is, in a Covenant of Grace, in which fo long as we labour and re- pent, and Itrive to do our duty, lb long ourinfirmities are pitied, and out fins certain to be pardoned upon their certain conditions •, that is, by virtue of it we are capable of pardon, and muft work for it, and may hope in. And therefore Infants have a moft certain capacity and proper diipofition to Baptifm: for fin creeps before it can go, and little undecenciesarefoon learned, and malice is before their years, and they can do milchief and irre- gularities betimes 5 and though we know not when, nor how far they are imputed in every moneth of their lives, yet it is an admirable art of the Spiritof grace, to put them into a ftate of pardon, that their remedy may at leaft be as foon as their neceflity. And therefore TertuUian and Cregorj^ Nax,ianz.(fi Part I. Of ^aft'n^ing Infants. t^j Naziafizcfj :idvi(ed the Baptifm of children to be at three or fout years of age 5 meaning, chat they then begin to have httle inadvertencies and hafty follies, and adions fo evil as did need a lavatory. JJut if Baptifm hath an in- fluence upon fins in the fucceeding portions of our life,then it is certain,that their being prefently innocent, does not hinder, anJbught not to retard the Sacrament^ and therefore Ter/«///4^f, but born ngh- j«. «,'^f<.^f^, ^.'^r i^^bivj::.^ ^^g^^ h inferior faculties obeyed the fuperior, the CUV i iziKvmh'd-nt (a,) /taj'i^d., >^ mindc was wholc and right, and contovmable to the n ?9o£?To/« .%.„cLt>s ■nk^.i. Dionyi. Divinc Image, the Reaibn and the Will always con- leop. ecc e . icr. cap. j. piu. j. curi'ing, the Will tollowed Reafon, and Reaibn fol- lowed the Laws of God, and fo long as a man had not loft this, he was pleafing to God, and fliould have palled to a more perfed ftjte. Now becaufe this, if Adam had flood, fliould have been born with every childe, there was in Infants a principle which was the feed of holy life here, and a hlef- /fd^ hereafter j and yet the children iliould have gone in the road of nature, then as well as now ^ and the Spirit Ihould have operated at natures leifure -, God being the giver of both, would have made them inftrumental to, and perfedive of each other, but not deftrudive. Now what was loft by Adam is reftored by Chrift, the fame Righteoufnefle, onely it is «?-^, but /«- vt quid per- ferinduced^ not integral, but interrupted, but fuch as it is, there is no diffe- AdlmTe 're- ^^"^^' ^^^ ^^^^ ^^^ ^^"^^ ^^ ^^^ ^^^^ principle may be derived to us from cundum'imagi- Chrift, as there iliould have been from Adam^ that is, a principle of obedience^ ■nem&fmih- a regularity of faculties, a beauty in the foul, and a ftate of acceptation with Deiji7cmfc- ^°^' ^^^ ^^'^ ^^^ ^^^o ^" '^^" of undetftanding and reafon, the Spirit of God fu chriHo reel- dxvels in them, ( which tatianns defciibing, ufes thefe words, « 5 \\j'xy\ &-'cr'za^ fmmM. Ire- \yet.urj\Ag. ttjs Stuuctfjt^us ccvlZ [_m/ivfJ^^(§^^ )M3tl?)/LWv)), The ioul is poflcfled nKiis i.j.c.jo. ^^.^j^ fp^i-ijs^ or materials of the power of the Spirit) and yet it is fometimes ineffediveand unadive, fometimes more, fometimes leife, and does no more do its work at all times, then the foul does at all times underftand. Adde to this, that if there be in Infants naturally an evil principle, a procli- vity to lin,an ignorance and pravity of iTiinde,a diforder of aftedions(as ex- perience teaches us there is, and the perpetual dodrine of the Church, and the univerfal mifchiefs iftuing from mankinde, and the fin of every man does witnefte too much) why cannot Infants have a good principle in them, though it works not till its own feafon, as well as an evil principle 1 If there were not by nature fome evil principle , it is not po'flible that all the world fliould choofe fin : In free agents it was never heard, that all in- dividuals loved and chofe the fame thing, to which they were not naturally incliored. Neither do all men choofe to marry, neither do all choofe to ab- ftain : and in this inftance there is a natural inclination to one part -, but of all the men and women in the world, there is no one that hath never finned. jfn>e Jay that m have nofin^we deceive ottrfelves^ and the truth is not in m^ faid iM.i. «. Parti. Of ^afti^in^ Infants, i^p faid an Apoftle. If therefore nature liath in Infants an evil prt»ciple^ which operates when the childe can chooie, but is all the while within the foul ; cither Infants have by grace a principle put into them, or elie fin abounds where grace does not fuperabound, exprefly againft the doftrineofthe Apoftle. The event of this difcourfe is, that if Inhints be capable of the Spirit of grace, there is no reafon but they may and ought to be baptized, as well as men and women •, unltfle God had exprefly forbidden them, which cannot be pretended: and that Infants are capable of the Spirit of, I think is made very credible. Chiftus infantii/tis inf. ins jkci-Hs jancitficans ^^ ^^ jr;^,,„. infantes^ Hud Jrcnxus: Chrifl hecamf nn Infant among the Infant s^ and does ib-icvZ. fwciifie Infants: and S.Cypnan affirms, Ejjc aptidomnes five infantes five ttjajoresnatu H»am dmini manens sqtntatcm^ There is the fame difpenfation of the divine grace to all alike, to Infants as well as to men. Andintliis Royal Prtefi'md^ as it is in the fccular, Kings may be anointed in their Cra- dles, Dat{Dcus)jui Sptritus occult! fsimamgratiam, qiiam ctiamlatenter infim' s.Aurltb.de dit in parvidis^ God gives the mofl: fccret grace of his Spirit, which he alfo per ka.& w fecretly infuies into Infants. And if a fecret infuiion be rejeded, becaufe it ""-^- ''• 9- cannot be proved at the place and at the inftant, many men that hope for heaven \^•iil be verj' much to leek for a proof of their earneft, and need an earneft of the earneft. For all that have the Spirit of God cannot in all m- ftants prove it, or certainly know it: neither is it defined by how many zW/fCJ the Spirits prefence can be proved or fignified. And they limit the Spirit too much, and underftand it too little, who take accounts of his fecret workings, and meafure them by the material lines and methods of natural and annual effeifls. And yet becaufe whatfoever is holy, is made Pj by the holy Spirit, we are certain that the children of believing^ that is, oiChrtflitn parents^ are holy. S. P4«/ affirmed it, and by it hath diftinguilhed oars from the children of unbelievers, and (?«r marriages from theirs: and becaufe the children of the Heathen when they come to choice and reafon, may enter to Baptifm and the Covenant if they will, our children have no priviledge be- yond the children of Turks or Heathens,unleire it be in the prefent capacity, that is, either by receiving the holy Ghoft immediately, aud the Promifes, or at leaft having a title to the Sacrament, and entring by that door. If they . have the Spirit, nothing can hinder them from a title to the water •, and if they have onely a title to the water of the Sacrament, then they fliall re- ceive the Promife of the holy Spirit, the benefits of the Sacrament: elfe their priviledge is none at all, but a diih of cold water, which every village nurfecan provide for her new born babe. But it is in our cafe as it was with the Jews children : our children are 20. /f holy feed -^ for if it were not lo with Chriftianity, how could S. Peter move the Jews to Chriftianity, by telling them the Promife was to them and their children-; For if our children be not capable of the Spirit of Promife and Holinefle, and yet their children were holy, it had been a better Argument to have kept them in the Synagogue, then to have called them to the Chri- ftian Church.Either therefore i . there is fome h-olinefle in a reafonable na- ture, which is not from the Spirit of holinelTe •, orelfe 2. our children do receive the holy Spirit, becaufe they are holy •, or if they be not holy, they are in worfe condition under Chrift then under Mofes : or if none of all this be true, then our children are holy by .having received the holy Spirit of Promife, and confequentlv nothing can hinder them frona being baptized. And IOC Of ^ap tiding Infants . Part i. 21. And indeed if the Cluiftian Jew, whole children are circiimcifed, and made partakers of the fame Proniifes and Title, and Inheritance and Sacra- ments, which themielves had at their converfion to the faith of Chrift, liad feen their children now ihut out from thefe new Sacraments, it is not to be doubted but they would have raifed a llorni, greater then could eafilv have been fupprefl'ed : fince about their Circumcifions they had nufed fuch Tra- gedies and implacable difputations : and there had been great reafon to look tor a ftorm •, for their children were arcumcijcd^ and if not bapiz,ed^ then they were left under a burthen which their f;ithers were quit of, forS. Pad faid unto you, // hofoei'er is circumcifcd^is a debtor to hep the whole ZLajv.Thefe children therefore that were circumciled , ftood obliged for want ofBa- ptifm to pertbrm the Laws of Ceremonies,to be prefented into theTemple, to pay their price, to be redeemed with lilver and gold ; to be bound by the Law of pollutions and carnal ordinances : and therefore if they had been thus left, it would be no wonder if the Jews had complained and made a tumult : they ufed to do it for lefTe matters. 22. To which let this be added, that the firft book of the New Teftament was not written till eight years after Chrifts Afcenfion, and S. Mdrks Gofpel twelve years. In the mean time, to what Scriptures did they ap- peal c" by the analogy or proportion of what writings did they end their Queftions < whence did they prove their Articles c* they onely appealed to the Old Teftamcnt, and onely added what their Lord fuperadded.Now either it muft be faid that our blefifed Lord commanded th.it Infants ihoiild not be baptized, which is no where pretended •, and if it were, cannot at all be proved : or if by the proportion of Scriptures they did ferve God, and preach the Religion, it is plain, that by the Analogy of the Old Tcftamenr, that is, of thofe Scriptures by which they proved Chrift to be come, and to have fufFered, they alfo approved the Baptifm'of Infants, or the admitting them to the fociety of the faithful Jews, of which alfo the Church did then principally confift. ,- 7. That Baptifm (which configns men and women to a blenfed Refur- redion) doth alfo equally confign Infantstoit, hath nothing, that I know of, pretended againft it, there being the Himeiignature and the fame grace, and in this thing all being alike pallive, and we no wxy cooperating to the confignation and promiie of grace : and Infants have an equall necelfity, as being lyable to ficknelle and groaning with as l:id accents, and dying fooner then men and women,and leife able to complain,and more apt to be pityed and broken with the unhappy confequents of a ihort life, and a fpeedy death, & infelicitatefnfcorum homimm^ with the infelicity and folly of their firft Parents : and therefore have as great need as any, and that is capacity enough to receive a remedy for the evil which was brought upon them by the fault of another. 24, 8. And after all this,if Baptifm be that means which God hath appointed to fave us,itwere wel if we would do our parts towards Infants final intereft: which whether it depends upon the Sacrament and its proper grace, we have nothingtorelyeupon, but thofe Texts of Scripture which make Baptifm the ordinary way of entring into the ftate of falvation ; fave onely we are to adde this, that becaufe of this law Infants are not perfonally capable, but the Church for them, as for all other indefinitely, we have reafon to be- lieve, that their friends negled Ihall by fome way be fupplyed •, but Hope hath Parti. OfBcipti^mg Infants, toi hath in it nothing beyond a Probability. This we may be certain of, that na- turally we cannot be heirs of Salvation, for hy nature we arc Mdrcn of wrath, and therefore an eternal feparation from God, is an infaUible confequentto our evil nature : either therefore children muft be put into the ftate of grace, ortheyiball dwell for ever where Gods face does never lliine. Now there are but two ways of being put into the ftate of grace and falvacion •, the in- fvard, by the Spirit^ and the outward^ by M'atcr^ which regularly are together. If they be renewed by the Spirit, what hinders them to be baptized, who receive the holy Ghoft as well as we ■:" If they are not capable of the Spirit, they are capable of Water •, and if ofneitlier, where is their title to heaven, which is neither internal nor external, neither fpintual nor facramental,nei- ther iecret nor manitcft, neither natural nor gracious, neither original nor derivative:" And well may we lament the death of poor babes th.itare a/3a'^o(, concerning whom if we negled: what is regularly prefcnbed to all that enter heaven, without anydifterence exprefled, or cale referved, "^"^^ K,fi^,a;r„at,r have no reafon to be comforted over our dead children, but may weepas i^f-vf«;-c.«f,. they that have no hope. We may hope when our negletSt was not the hin- f'[''l'i'^-^/J^- derance,becaure God hath wholly taken the matter intohis own hand, and tuninaUqu^ then it cannot milcarry •, and though we know nothing of the children, yet P'p'mum ne. we know much of Gods goodnelVe : But when God hath permitted it to us, af Abrah^J'j^!'" that is, oftered and permitted children to our minifteiy, whatever happens lib.t.c.n". to the Innocents, we may well fear left God will require the fouls at our hands : and we cannot be otherwiie fecure, but that it will be faid concer- ning our children, which S. Ambrofc ufed in a cafe like this, Anima illafotuit Lik^cjij,. falvafierijihabtiifjetptirgatmcm^ This foul might have gone to God, if it '^^'■''h'p.tt,iarc. had been purified and walhed. We know God is good, infinitely good,but we know it is not at all good to tempt his goodnefte: and he tempts him5that leaves the ufual way, and pretends it is not made for him, and yet hopes to be at his journeys end, or expeds to meet his childe in heaven, when himfelf lliuts the door againft him, which for ought he knows is the onely one that ftandsopen. S. y^«///«wasfeverein this Queftion againft unbaptized In- fants, therefore he is called durus Pater Infantum : though I know not why the original of that opinion iliould be attributed tohim, fince S. Amhrofe faid the fame before him, as appears in his words above quoted in the margent. , And now that I have enumerated the bleffings which are confequent to Baptifm, and have alio made apparent. That Infants can receive thefe blef- ^ ^' fings, I Uippofe I need not ufe any other perfwafions to bring children to Baptifm. If it be certain they may receive thefe good things by it, it is cer- tain they are not to be hindred of them without the greateft impiety, and facriledge, and unchari table nefte in the world. Nay, if it be onely probable that they receive thefe bleffings, or if it be but poffible they may, nay un- lefte it be impoffible they fiiould, and fo declared by revelation or demon-' ftratively certain , it were intolerable unkindnefle and injuftice to our pretty ^ innocents, to let their crying be unpityed, and their natural mifery eternally irremediable, and their forrovvs without remedy, and their fouls no more capable of relief, then their bodies of Phyfick, and their death left with the fting in, and their Souls without spirits to go to God, and no Angel guardi- an to be aiTigned them in the Ademblies of the faithful, and riiey not to be reckoned in the accounts of God and Gods Church- All rliefe are fad ftories. There t- 27- ici Of ^ apt i:>jng Infants. Pani. 26. There are in Scripture very nuny other probabilities, to perfwade the Baptifm otTntants, but becaui'e the places admit ot divers interpretations, the Arguments have lb many diminutions,and the certainty that is m them is too fine for ealie underftandings, I have chofen to build the ancient dodrines upon luch principles which are more eaiie and certain, and have not been yet fullied and rifled with the contentions of an adverfary. Tlris onely I Iball obfciTe, That the words otour bleffed Lord [_UnkJ]e a man be horn of water and the Spirit^ he cannot enter into the Kirigdome of heaven'] cannot be expounded to the exclufion of children, but the fame expofitions will alfo make Baptifm not necellary for men: forif they be bothne- ceil'ary ingredients, /rater and the Spirit^ then let us provide water, and God wiirprovide the Spirit ^ if we bring wood to the Sacrifice, he will provide a Lamb. And if they fignifie diftindly, one is ordinarily as necef- iary as the other, and then Infants muft be baptized, or not be laved. But if one be exegetical and explicative of the other, and by Water and the. ^/'/n/ is meant pnely the purification of the Spirit, then where is the ne- cefliryofBaptifmformen':' It will be as the other Sacrament, at moll but highly convenientj not fimply neceflary, and all the other places will ealily be anfwered,ifthis be avoided. But however, thefe words being fpoken in fo decretory a manner, are to be ufed with fear and reverence-, and we muft be infallibly fure by fome certain infallible arguments, that Infants ought not to be baptized,or we ought to fear concerning the effed of thefe decre- tory words. I flial only ad two things by way of Corollary to this Difcourfe. Ttat the Church of God ever lince her numbers are full, have for very many ages confifted almoft wholly ol Afl'emblies of them who have been baptized in their Infancy : and although in the firft callings of the Gentiles, thechiefeftand moft frequent Baptilms were of converted and repenting perfons and believers, yet from the beginning alfo the Church hath bapti- zed the Infants of Chriftian Parents ^ according to the Prophecy of ifatah^ Behold^ 1 IV til lift up m-j hands to the Gentiles^ andfct up ajlandardto the people^ and the J j}) all bring thy Jons in their arms^ and thy daughters /hall be carried upon their llioulders. Concerning which, I (hall not onely bring the teftimonies of the matter of fad, but either a report ofanApoftolical Tradition, or fome Argument from the Fathers^ which will make their teftimony more effedual in all that fliall relate to theQueftion. The Author of the booTc of Eccleliaftical Hierarchy , attributed to S. Benis the Areopagite, takes notice, that certain unholy perfons and ene- mies to the Chriftian Religion, think 1: a ridiculous thing that Infants, who as yet cannot underftand the Divine Myfteries,ihould be partakers of the Sacraments; and that profeflfions and abrenunciations lliould be made by others for them and in their names. He anfwers, that Holj men^ Go'vermms cf churches^ have jo tauqln^ havw^ received a Tradition from their Fathers and Elders in Chri/l: by which anfwer of his, as it appears, that he himfelf was- later then the Areopagite ^ foit is fo early by him affirmed, that even then there was an ancient Tradition for the Baptifm of Infants, and the ufe of Godfathers in the miniftery of the Sacrament. Concerning which, it having been fo ancient a Conftitution of the Church, it were well if men would rather humbly and modeftly obferve, then like fcorners deride it, in which they ftiew their own folly as well as immodefty. For what unde- cency or incongruity is it, that our parents, natural or fpiritual, fhould ftipu- late 2?. Part I. Of ^apti^in^ Infants, loi lace for us, when it is agreeable to the pradife of all the laws and trahfafti- onsoftheworld, aneftedofthe Communion of Saints and of Chriftian Oeconomy •: For why may not Infants be flipulated for as well as we f all were included in the ftipulation made with Adam ; he made a lofing bargain for himfelf, and we fmarted for his folly : and if the faults of Parents, and Kings, and relatives, do bring evil upon their children, and fubjeds,and correlatives, it is but equal that our ciiildren may have benefit alfo by our charity and piety. Biat concerning making an agreement for them, we finde that God was confident concerning ^^r^/'rfw, that he would teach his chil- drenrand there is no doubt but Parents have great power,by flrid: education and prudent difcipline, to efform the mindes of their children to virtue, ^o- jjma(^id exprefly undertake for his houfliold, / 4Ww)i houfe will jerve the Lord: andfor children we may better doe it, becaufe till they are of per- fed choice, no Government in the world is fo great, as that of Parents over their children,in that which can concern the parts of this Queftion : for they rule over their underflandings, and children know nothing but what they are told, and they believe it infinitely : and it is a rare art of the Spirit, to engage Parents to bring them up well tn the nurture and admonition of the Lord-^ they are perfons obliged by a fuperinduced band, they are to give them inftruftions and holy principles, as they give them meat 5 and it is certain that Parents may better flipulatc for their children, then the Church can for men and women 5 for they may be prefent Impoflors and Hypo- crites, as the Church flory tells of ibme, and confequently are -ro^iSa-nJ/sa;, not really converted, and ineffedlively baptized : and the next day they may change their refolution, and grow weary of their Vow : and that is the moft that children can doe when they come to age ; and it is very mueb in the Parents, whether the children fliall fliall do any fuch thing or no 3 furm & infons {lit mecolUudcm~\fi & 'vivo caru-s amicis^ Car/fit fuit Pater hts — J pic mihi cuflos incorrupifsimti^ omnes Circnm Doctor es adcrat -, quid mult a ^ pudicuM {Qui ^rimm vtrtutis honos) fervavital omni Nonjoliintfa£io^ njerum epprohrio queq-^ turpi : eh hoc nunc Lam illi debetur^ & a me gratia major. Horat. For Education can introduce a habit and a fecond nature, againft which children cannot kick, unlefTe they do fome violence to themfelves and their inclinations. And although it fails too often when ever it fails, yet we pro- nounce prudently concerning future things, when we have a lelTe influence into the event, then in the prefent cafe, (and therefore are more unapt per- fons to ftipulate) and leffe reafon inthe thing it felf (and therefore have not fo much reafon to be confident.) Is not the greateft prudence of Generals inftanced in their forefeeing future events, and gueiling at the defignsof their enemies, concerning which they have leffe reafon to be confident, then Parents of their childicns belief of the Chriftian Creed I To which I adde this confideration. That Parents or Godfathers may therefore fafely and prudently promife, that their children fliall be of the Chriftian faith, becaufe Parti. 19. L. 1. c. 19. Vide etiam Conftlt. Glc- mends jS*5?«- -Ttt VnTHA, J^ 4X.Tf e?/l4 dv- •Ttt CV TniS'M i.lb.'y.adRum. r io4 Of ^apti^ing Infants. becaufe we not onely fee millions of men and women who not onely believe the whole Creed onely upon the ftock of their education •, but there are none that ever do renounce the foith of tlieir Countrey and breeding, un- leffe they be violently tempted by intereft or weaknefle, antecedent or confequent. He that fees all men almoft to be Chriftians, becaufe they are bid to be fo, need not queftion the fittingnefle oi Godfathers promifmgin behalf of the children for whom they anfwer. And however the matter be for Godfathers, yet the tradition of bapti- zing Infonts paffed through the hands of Irenxus^ Ommm dtatem fanctif- eans vcr illam qux ad ipf.im erat fimilitttdimm. Omnes. n. venitfer fimetipfum ftlv.ne^ omnes inqaamquifer eiimrenafcunturin Detun^ infantes^ cf farvdos^ ^ptaos^&juvcnes^O'jcmores, ideo per omnemvcnit £tatcm^ & infantibus infants fact us fancfificans infantes, in parvulis parvulus, &c. << Chriftdid u fandifie every age by his own fufceptionof it, and fimilitude to it. For he came to fave all men by himfelf, I fay all who by him aie born again unto God, Infants, and children, and boys, and young men, and old men. He was made an Infant to Infants, fan(5tifying Infants,a little one to the little ones, &c. And Origen is expreffe, Ecclefia tradttionem ah ApofloUs fufcepit :• etiam parvulis dare iaptifmum. The Church hath received a Tradition from \^'.LLucam& the Apoflles to give Baptifm to Children. And S.cypnan in his Epiftk to iib.ij3om.i:m fjdus, ^ives account of this Article; for being queflioned byfomelefle ^'^''^"^' skilfull perfons, whether it were lawfull to baptize Children before the eighth day , he gives account of the whole queftion; and a whole Councell Qf (ixty fix Bifhops upon very good reafon decreed, that their Baptifm fliouldat no hand be deferred, though whether fix, or eight, or ten days, was no matter, fo there be no danger or prefent necelTity. The whole cpiftle is worth the reading. But befidesthefe authorities of fuch who writ before the ftartingof the Pelagian Queftions, it will not be ufelefTe to bring their difcourfes, of them and others, I mean the reafon upon which the Church did it both before and after. Iren^us his argument was this -, Chrift took upon him our nature to fandifie and to fave it •, and paffed through the feveral periods of it, even unto death, which is the fymbole and eSedl of old age ; and therefore it is certain he did fandifie all the periods of itrand why fhould he be an Infant, but that Infants fhould receive the Crown of their age, the purification of their ftained nature, the fanftification of their perfons, and thefavingof their fouls by their Infant Lord and elder Brother <; Omms emm anima eoufque in Adam cenfetur donee in Chriflo recenfeatitr : tamdiu immunda quamdiu rccenfeatur. Every foul is accounted in Adam till it be new accounted in Chrift- and fo long as it is accounted in Adam,Co long it is unclean •, and we kr^ew no unclean thing can enter tnto heaven-, and therefore our Lord hath defined it, UnhjJeyehehornofWater and the Spirit, ye cannot enter into the Kiugdome of Heaven : that is, ye cannot be holy. It was the argument of T'fy/«/i'/4w 5 which the rather is to be received, becaufe he was one leffe favorable to the cuftome of the Church in his time of baptizing Infants, which cuftome he noted and acknowledged, and hath alfo in the preceding difcourfe fairly proved. -^ And indeed (that S.Cyprian may fuperadde his Symbol) God who is no accepter of perfons will alfo be no accepter of ages. For if to the greatefl delinquents finning long before againfi God 30. 3t. 52- TurtuHian. lib.dettnma. * S, Cyp'/ian q. mA Fidiim. Pare I. Of^apti^irjg Infants. 205: God, remifsioti of fins he given when afterwards ihej believe^ and from Baptifm and from Grace m man is forbidden^ how rmch more ought not an Infant befor- btdden^ who being new born^ hath Jinncd nothing, fave onely that being in the flefh^ born of Adam tn hii firji birth^ he hath toniraitcd the contagion of an old death. Who therefore comes the eafier to obtatn remifston of fns , becaufe to him are forgiven not his own, but the fins of another man. None ought to he dri- ven from Baptifm and the Grace of God^ who is mercifully and gentle^ and piofts unto all 5 and therefore much Icfje Infants^ who more deserve our aide^ and more need the divine mercy ^ becaufe in the firfl beginning of their birth crying and weeping, they can do nothing but call for mercy and relief. For this reafon it was (fairh Ori^cn) that they to whom the fecrets of the Divine myflerieswere commit- o.igcn.Hb.^. ted^ did baptiz-e their Infants^ becaufe there was born with them the impurities of-"^ ''■''"'■ <^- ^• fm^ which did need material abfolution as a Sacrament of fpiritual purifica- tion ; for that it may appear that our fins have a proper analogy to this Sa- crament, the body it fclf is called thebody offn : and therefore tlie waOiing of the body is not ineffedlual towards the great work of pardon and abolition. Indeed after this abfolution there remains concupifcence, or the material partofourmiferyandfin: For Chrift by his death onely took away that which when he did dye for us, he bore in his own body upon the tree. Now Chrift onely bore the punifliment of our fin, and therefore we (liall not dye for it, but the material part of the fin Chi ift bore not. Sin could not come fo neer him •, It might make him fick and dye, but not difordered and ftai-* ned. He was pure from Original and Aftual fins •, and therefore that re- mains in the body, though the guilt and punifhment be taken off, and changed into advantages and grace •, and the ABual are received by the Spirit of grace defcending afterwards upon the Church, and fent by our Lord to the fame purpofe. But it is not rationally to be anfwered what S.AmbrofeCa.ys,(}uiaomnis 5^. peccato obnoxia^ idco omnis at^is Sacramento idonca : For it were ftrange that S. ^mbyof. fin and mifery fliould feize upon the innocent and moft unconfenting per- p^^^^.J^^'j r fons-, and that they onely lliould be left without a Sacrament, and anin- ' '" ftrument of expiation. And although they cannot confent totheprefent fufreption, yet neither do they refufe-, and yet they confent as much to the grace of the Sacrament, as to the prevarication of Jdam^and becaufe they fuffer under this, it were but reafon they fliould be relieved by that. And * It were belter {as Gregory Naz.ianz.en\2.^nT\s)thattheyfl)ou!dbe configned* ^p'^^z-^}^- andfanciifed without their own knowledge^ then to dye without their being fane fi- |^^?^to « ' - '^ fed •, forfo it happened to the ctrcumcifed babes ef ifrael : and if the confperfion aStHyai, « d- andwafhmg the door pojls with the blond of a lamb^ did facrament ally preferve all '^''^"/ the firfl-born ofGof]}en., it cannot be thought impoffible or unreafonable,that2^^M^'ouc. the want ofunderftanding in children fliould hinder them from the blefling ^o.ins. Baptif. of a Sacrament, and from being redeemed and w'aflied witli the blood of the Holy Lamb, who wasflain for all from the beginning of the world. ■ After all this it is not inconfiderable that we fay the Church hath great j^ . power and authority about the Sacraments ^ which is obfervable in many inftances. She appointed what perfons flie pleafed, and in equal power made an unequal difpenfition and miniftery. ThcApoflrles firft difpenfed all things, and then they left off exteriour minifteries to attendTio the word of God and prayer : and S.Paul accounted it no part of his office to baptize, when he had been feparated by impofition of hands at Antioch^ to the work X of 2c 6 Of ^apti^in^ Infants, Parti. of preaching and greater minifteries •, and accounted that ad: of the Church, the adt of L hnft, laying, Chriflfcnt me mt to baftize but to f reach the G off el: they ufed various forms in the miniftration of Baptifm, fometimes bapti- zing in the name of chrtfl^ fometimes exprefly invocating the Holy and ever Blelfed Trinity : one while [/ bapitze thee'] as in the Latine Church, but in the Gite\c^[_Let the fcrvant of Chrtfi , be baptized :'] and in all Ecclefiaftical minilteries the Church invented th^ forms, and in moft things hath often changed them, as in abfslutton^ excommunication: and fometimes they bapti- zed people upon their profe.Tion of repentance, and then taught them 5 as ithapnedtothe Jaylor and all his family^ inwhofe cafe there was no ex- plicit iaith afore-hand in the myfteries of Religbn, fo far as appears •, and yet he, and not onely he, but all his houfe were baptized at that hour of the ' night when the earthquake was terrible, and the fearwas pregnant upon them, and thii upon their Maflers account^ as it is likely : but others were baptized in the conditions of a previous faith, and a new begun repen- ' yonut ddin- tance '^. They baptized in rivers or in Lwatones, by dipping or by fprin- iMiedcfmant ]^]ing •, for fo we fiode that S. Laurence did as he went to martyrdom, and rtf!llr[mu. ^o ^^^ Church did fometimes to Clinicks, and fo it is highly convenient to phrafeth i:. be done in Northern Countries according to the prophecy oilfatah^ Sofba/l ifa. 51. ij. he fpr inkle many Nations^ according as the typical expiations among the Jews were ufuall by fprinklingrand it is fairly relative to the my fiery, to the 1 Ptt. I. r. fprinkling with the blood ofChrtjl and the watering of the furrows of our fouls Aqua rcfcawnu & ba^txfmi lavacrm mio amma ^aii^ ^ith the dew of heavcn , to make them to mnditatefcccmadbonosfiuiiHiwfcfmdoidmmsmmt- bring forth fruit unto the Spirit and unto ■/ibmvmgatHr. Caflidor.m. 2j.pf. i. holinefs. The Church fometimes dipt the '■ivtci TO. am Catechumen three times,fometimes but once,fome churches ufe fire in their ^v«7^^^' baptifms, fo do the Ethiopians^ and the cuftome was antient in fome places. fit'mv]a,d!'xit And fo in the other Sacrament^fometimes flie flood and fometimeskneeled, ^Um^Mx"'"^ and fometimes received it in the mouth, & fometimes in the hand:one while in lea'vened.dLnoxhex while in unleavened bread : fometimes the wine and water were mingled, fometimes they were pure-, and they admitted fome perfons to it fometimes,which at other times llie rejededrfometimes theConfecrati- on was made by one form, fometimes by another : and to conclude, fome- times it was given to Infants, fometimes not : and llie had power fo to do 5 for in all things where there was not a Commandment of Chrift exprefTed or implyed in the nature and in the end of the inftitution, the Church had power to alter the particulars, as was moft expedient, or conducing to edi- fication : and although the after ages of the Church which refuied to com- municate Infants, have found fome little things againft the lawtulnefle, and thofe ages that ufed it found out fome pretences for its neceility •, yet both the one and the other had liberty to follow their own necefuties, (oinali things they followed Chrift. Certainly there is infinitely more reafon why Infants may be communicated, then why they may not be baptized. And , that this difcourfe may revert to its firft intention •, although there is no re- cord extant of any Cnurch in the world , that from the Apoftles days iaclu- fively to this very day ever refufed to baptize their children, yet if they had upon any prefent reafon, they might alfo change their pradife, when the reafon fhould be changed; and therefore if there were nothing elfe in ir, yet the univerfal pradife of all Churches in all ages, is abundantly fufficient ^ to determine us, and to legitimate the pradife, fincc Chrift hath not for- bidden Part I. Of ^apti^ing Infants. ley bidden it. It is fufficient confutation to difagreeing people to ufe the words of S. P4«/, rvc have nofiich cuflomc^ nor the Churches ot God^ to lufter children tobeftrangers from the Covenant of Promife, till they Ihall enter into it as Jews or Turks may enter, that is, by choile and difputation. But although this alone to modcfi and obedient^ tliat is, to Chnjlun S[,trits^ be iufficient, yet this is more then the queftion did need., Itcanftand upon its proper foun- dation. ^imnqr, farvtilosrecentes ab uteris matruhaptUandos negat^anathemaefto. concii.Miiezir. He that refufeth to baptize his Inf;ints,y/>4Zf k in danger of the Councel. ^'"'' '" Tl le /^ Holy and Eternal ^efiis^ who in thy own per [on rvert plcafedtofancJifie the ^^ waters ofbapttjme andhy thy inftitutton and commandment dtdjtmake them ejfecittal to excellent pitrpofcs of grace and remedy^ he pleafed to verify the holy effedfs ofhapt/Jmtome andallthyfervants whoje names are dedicated to thee in an early and timely prcfentation^ and enable us with thy grace toverife all our promifes^ by which we were bounds then rvhen thou did(ljirji make m thy mn por- tion andrelatives in the conjtimmation of a holy Covenant. O be pleafedto pardon all thofe tindeccncies and unhandsome interruptions of thatjlate of favour in which thou didfl plant iis by thy grace ^ and admit us by the gates ofbaptifm : and let that Spirit which moved upon thofe hcl) waters never be abfentfrom us^ but call upon US and invite us by a perpetual argument and daily Solicitations andindttce- rnents to holincffe I, that wc may never return to the jfilthine(]e of fm^but by the anfwerofagoodconjcienccmay plcafe thee and glorife tlry name and do honour to thy religion and inftitution in this world^ and may receive the blefsings and the rewards of it in the world to come^ being prefented to thee pure and fpotle^e in the day of thy power when thou Jlialt lead thy Church to a Kingdome^ And endlejje glories. Amen. The end of che firft Part. X 2 Part II Sect. X. Oftbefrfl Mam/eflatton of ] E S U S , tj the tcftimony of] o h n, and a Miracle. Tterthat the Baptift by a figafiom heaven was confirm- ed in fpirit and underftanding , that JESUS was the Meflias, he immediately pubhlhed to the Jews what GOD had maniferted to him •, and hill to the Priefts and Levites lent in legation from the Sanhedrim, he profefled indefinitely in anfwer to their queflion, that himfelf was not the C H R I S T , nor £//^, nor that Prophet whom they by afpecial tradition did exped to be revealed they knew not when. And concerning himfelf definitely he faid nothing, bun that h&wwsthcvo-jce of one crying t/ithe wiUcrncffe^ Makcjiraight the way ef u the Lord. He it was who was then amongft them, but not known, a pet- 41 fon of great dignity, to whom the Baptift was not worthy to do the office «< of the loweft Miniftery, who coming after ^ohn was preferred far before <■<■ him, who was to increafe, and the Baptift was to decreafe,vvho did baptize " with the holy Ghoft and with Fire. This was the Character of his ^^xioml Prerogatives^ but as yet no de- monftration was made of his Perfon^ till after the defcent of the Holy Ghoft upon JESUS, and then when ever the Baptift law J E S U S, he points him out with his finger, Behold the Lamb of God that taketh away the finnes of the worlds. This is he. Then he ihews him to Andrew Simon Peters brother, with the fame defignation, and to another Difciple with him, who both fol- lowed ^ E S U S^ and abode with htm all night ; Andrew brings his brother Si- mon with him, and then CHRIST changes his name from Stmon to Peter or Ceph.a; which fignifies a (lone. Then JESUS himfelf findes out Fhtlip of Eethfaid.t^and bad him follow him,and Philip findes out Nathanael^ and calls him to fee. Thus perfons bred in a dark cell, upon their firft afcent up to the chambers of light, all runftaring upon the beauties of the Sun^ and call the partners of their darknefle to communicate in their new and ftranger revelation. When Nathamel was come to J E S U S , CHRIST faw his heart, and gave him a teftimony to be truly honeft, and full of holy fimplicity, atrue ifradite without gmle. And Nathanael^ being overjoyed that he had found the Meflias, beleeving out of love, and loving by reafon of his oyj and no fufpicion • took thdt for a proof and verification of his perfon , which was very inefficient to confirm a doubt, or ratifie a probability-, But fowe believe a ftory, which we love, taking probabilities for demonftra- tions, and cafual accidents for probabilities, and any thing creates vehement prefumptions, in which cafes our guides are not our knowing faculties, but ourafFedions, and if they be holy, GOD guides them into the right per- fwafions, as he does little birds to make rare nefts •, though they under- ftand not the myfterie of operation, nor the defign and purpofe of the adion. Bus i 1 4 Hifiory of lots Manifefiation Pa„ n. 4. But JESUS took his will and f orwaidnefle of afFedions in fo good part, that he promifed him greater things,and this gave occafion to the firft prophecy, which was made by JESUS. For J- E SUS jaid unto htm^ tkcaufc iJAid^ I fan thee under the Ftgtree, kleevefl thou ? Thou jhalt fee grea- ter things then thefe : and then he prophecied that he Aiould fee heaven open, c. I. Ill fob an. and the Angels of GOD afcending, anddefcend/nguponths SonofMan. But, being a Dodour of the Law CHRIST chofe liim not at all to the Col- ledge of Apoftles. 5. Much about the fame time there happned to be a marriage in Cana o{ Ga- l/lee in the voicinage of his dwelling, where ^ohn the Evangelift is by fome fuppofed to have been the bridegroom •, (but of this th.ere is no certainty) and thither JESUS being with his Mother invited, he went to do civi- lity to the perfons efpouied, and to do honour to the holy rite of marriage. The perfons then married were but of indifferent fortunes, richer in love of neighbours, then in the fulnelTe of rich polTeflions ; they had more compa- ny then wine. For the Mafter of the feaft, whom according to the order ' Gaudem. ^"^ P^^^Y ^^ ^^^ nation they chofe from the order of ■♦ Priefts to be the Brixian.traa.j) prefrdent of the Feaft, by the reverence of his pcrfon to reftrain all inordi- Hitinjmodifu- nation, by his difcretion to govern and order the Circumftances, by his re- fiias^rtorii" hgious knowledge to dired the folemnities of marriage, and to retain all the tmvivia qua perfons and adfions in the bounds of prudence and modefty, compkiined to mchSUlt the Bridegroom that the Guefts wanted wine. 6, As foon as the holy Virgin Mother had notice of the want 5, out of cha- rity, that ufcs to be imployed in fupplying even the minutes and fmalleft articles of necefrity,as well as the clamorous importunity of extremities and great indigencies, complained to her Son by an indefinite addi-eife ^ not de- firing him to make fupply, for fheknew not how hefliould, but either out of an habitual commileration flie complained without hoping for remedy, or elfe fhe looked on him who was a fountain of holinefle and of plenty, as cxpefting a derivation from him, either of difcourfes or miracles. But ^ E SllS anfwered her^ Woman what have 1 to do with thee < Mint hour is not yet come. By this anfwer intending no denial to the purpofe of his Mothers intimation, to whom he always bare a religious, and pious reverence, but to fignifie that he was not yet entred into his period and years of miracles 5 and when he did, it muft be not for refpedl of kindred, or civil relations ; but as it is a derivation of power from above, fo it muft be in purfuit of that fervicc and defign , which he had received in charge together with his power. _^ And fo his Mother uhderftood himjgiving exprefTe charge to the Mini- fters to do whatfoever he commanded^ ^ESllS therefore htd them fill the water-pots which flood there for the ufe of frequent waihings, which the Jews did ufe in all publick meetings, for fear of touching pullutions,orcontra- ding legall impurities i which they did with a cunoufnelTe nexttofuper- ftition, wafliing the very beds and tables ufed at their feafts. The minifters filled them to the brim, and as they were commanded, drew out and bare unto the Governour of the Feaft, who knew not of it, till the miracle grew publick, and like light fliewed it felf: for while they wondred at the oeco- nomy of thatFeaft in keeping the beft wine till the laftjit grew apparent,that he Pare II. hy the T'eftimony of ] on a, 2, i efi wine till the /<7/?, not onely becaufe of the dired refervations of the highefl joyes till the neerer approaches of glory, but alfo becaufe our relifhes are higher after a long fruition, then at the firfl EfTays, fuch being the nature of grace, that it in- creafes in reliffi, as it does in fruition, every part of grace being new duty and new reward. The Pray e b. O: Eternal and ever blejfed ^ ESU, who dtd/l choofe Difciples, to be witnejfes 'of thy life and miracles, fo adopting man into a participation of thy great imployment of bringing m to heaven by the means of a holy doBrine, be pleaded to give mc thy grace that 1 may love & revere their perfons ^whom thou haftfet over /»f,^»p^r^/«^i)'/tfw, which alfo S. rW in a parallel place callsaiVw Creatitrc^ it is a keeping of the Commandments of G D •, that is the faith of a Chriftian, into whofe de- i co;.7- 19, finition charity is ingredient , whofe fenfe is the fame with keeping of GODS commandments i (o that if we define faith, we muft firft diftin- guiiliit. The faith of a natural perfon, or the faith of Devils is ameer be- lieving a certain number of propofitions, upon convi>flion of the underftan- ding. But the faith of a Chriftian, the faith that juftifies, and faves him, is gi1. y €, f;iith working hy charity^ ox faith keeping the Commandments of God. They are dtftinU faiths in order to different ends^ and therefore of different conftituti- on, and the inftrument of diftinftion, is charity or obedience. And this great truth is clear in the perpetual teftimony of holy Scripture. ^ For Abraham is called the Father of the faithful^ and yet our blelTed Savi- our told the Jews, that if they had been thefons of Abraham they would have Joim 8 j^. ^onQthe works of Abraham^ and therefore good works are by the Apoftle called, the /J'<»//?f/'^ efthefatih of our Father Abraham. For faith in every of Rom. 4- 1*- its ftages, at its firft beginning, at its increment, at its greateft perfection is a duty made up of the concurrence of the will and the underftanding, when it pretends to the Divine acceptance ^ Faith and repentance begin the Chri- ftian courfe. Repent and believe the Gefpel^v/as the fumme of the Apoftles Sermons, and all the way after, it is, faith working by love. R epentance puts the firft fpirit and life into faith,and charity preferves it,and gives it nourilh- ment, and increafe 5 it felf alfo growing by a mutual fupplyof fpirits and nutriment from faith. Whoever does heartily believe a refurredtion and life eternal upon certain conditions, will certainly endevour to acquire the promifes by the purchafe of obedience and obf(;rvation of the conditions. For it is not in the nature or power of man, direftly to defpife and rejed: fo infinite a good : fo that faith fupplies charity with argument and mainte- nance, and charity fupplies faith with life and motion : faith makes charity reafonable 5 and charity makes faith living and effedual. And therefore the old Greeks called Faith and Charity, a miraculous chariot or yoke, they f^^ff^'' bear the burthen of the Lord with an equal confederation •, Thefe are like '''""^'' Hippocrates twins,they live and dye together. Indeed faith is the firft-born of the twins,but they muft come both at a birth, or elfe they dye, being ftrang- led at the gates of the womb. But if charity, like ^acob , lays hold upon his J,? *^2' '";;'' elder brothers heel', it makes a timely and a profperous birth, and gives cer- yjt.y.i(Q®ioi in. tain title to the eternal promifes. For let us give the right of primogeni- ^^{ffff^l'jf^l^, ture to faith, yet the Uefsing^yez and the inheritance too, will at laft fall to ^J "^l^'^I^L charity. Not that faith is dinnherited,but that charity onely enters into the t^ a'/pi^t* -niv polTeflion. The nature of faith paffes into the excellency of charity, before %^^!^fl^J^l"lg, iiiv rifl^ Cyilf ■m^«( •??< ■mhflfia.f J>f »5ap,u«'nK . Ch-yf i 4. t/f />t •^- they 124 Of Faith, P,„n. they can be rewarded, and that both may have their eftimate, that which juftifies and laves us keeps the name oi faith ^ but doth not doe the deed till it hath the nature of c/wn/)f : For to think well, or to have a good opinion, or an excellent or a fortunate underflanding, intitles us not to the love of GOD, and the confequent inheritance, but to choofe the ways of the Spirit and to relinquilli tiie paths of darknelTe^this is the way of the kingdom nd the purpofe of the Gofpel, and the proper work of faith. 6. And if we confider upon what flock faith it felf is inftrumental and ope- rati\e of falvation, we lliall finde it is it felf acceptable, becaufe it is a duty, and commanded, and therefore it is an ad of obedience, a work of the Gofpel, a fubmitting the underftanding, a denying the affedions, a laying afide all interefts, and a bringing our thoughts under the obedience of Rom. i6M- Chrift. T his the Apoftle cals the obedience offatth^ and it is of the fame con- dition and conftitution with other graces, all which equally relate to Chrift, and are as firm inftruments of union,and arc waOied by the bloud of Chnft, and are fmftified by his death, and apprehend him in their capacity and de- grees, fome higher, and fome not fo high : but hefe and charity apprehend Chrift in a meafure and proportion greater then faith, when it diftinguiflies from them •, fo that if faith does the work of juftification, as it is a meer re- lation to Chrift, then fo alfo does hope and charity •, or if thefe are duties and good works, fo alfo is faith, and they all being alike commanded in order to the fame end, and encouraged by the fame reward, are alfo accepted upon the fame ftock, which is,that they are ads oi obedience and relation too, they obey Chrift, and lay hold upon Chrifts merits, and are but feveral in- ftances ot the great duty of a Chriftian, but the a£iions of feveral faculties of the new Creature. But becaufe Faith is the beginning grace, and hath influ- ence and caufality in the production of the other, therefore all the other as they are united in duty, are alfo united in their title and appellative 5 they are all called by the name of faith^ becaufe they are parts of faith, as faith is taken in the larger fenfe, and when it is taken in the ftrideft and diftin- guifhing fenfe, they are effeds and proper produds by way of natural ema- nation. 7. That a good life is the genuine and true born iffue of faith, no man que- ftions, that knows himfelf the Difciple of the holy JESUS-, but that obe- ., , , „ . . dience is the fame thing with faith, * and that all ^\lta ££r;::;i£: yr Chnftian graces are parts of its bulk and conftitution, urn fides {ut nit idem cicao dc officii ) afio, is alfo the dodrinc of the holv Ghoft, and the Gram- rmfi/"' rifk^fgw^ d,am& pyomf- j^ar of Scripture, making fatth and obedience to be terms coincident and expreflive of each other. For faith is not a fmgle ftarre, but a conftellation, a chain of graces, called by Rom. 1.16,17. S. Paul^ theporver ofCeduntofalvatiento every believer^ that is, faith is all that great inftrument, by which GOD intends to bring us to heaven ^ and he gives this reafon, in the Gofpel the righteeufnefj'e of G OD ii revealed from faith to faith, for it iswntten^The jufi f^all live by faith. Which difcourfe makes faith to be a courfe of fandity and holy habits, a continuation of a ^^;^ Chriftians duty,fuch a duty as not onely gives the firft breath, but by which Ex fide annim- a man lives the life of grace. Thejufijhalllive by faith 5 that is, fuch a faith as s^iiium infidi, '■'"'"">"" ^'''""'' grows from fef tofiep till the tvhole righteeufnejfe of GOD be fulfilled m it. obtdimium E- From faith to faith (faith the Apoftle) which S.Auftin expounds, from faith %f/iff-j S.Aug, believing, to faith obeying, from ijuperfed faith, to faith made perfed by the Pare II. Of Faith. lie the animation ot charity, th.u he n'/;(7^> /«/?///i'^w.2)i he iu(ltjied fiUl: for as there are feveral degrees and parts of juftification, fo there are feveral de- grees of faith anfwerable to it, that in all fenfes it may be true, that by faith we are juftified, and by foith we Itve^ and by taith we are faved •, for if \N'e proceed from fail h to ftithfiom believing to obeyingfrom faith in the under- ftanding to faith in the will) from faith barely afVenting to the revelations of G O D, to faith obeying the commandments of GOD, from the body of faith to the foul of faith, thatis,to faith formed and made alive by charity, then we fliall proceed from juftification,to )uftification-,that is,from remilh- on of fins to become the Sons of GOD,and at Lift to an adual pollefiion of thofe glories,to w'' we were here configned by the fruits of the holy Ghoff . ?. Hcb. .: And in this fenfe the holy JESUS is called by the Apoftle, The Ati- tboiir a^d Fmjher of our Faith, he is the principle, and he is the promoter, he begins our fliith in revelations, and perfeds it in Commandments-, he leads us by the aflcnt of our undcrftandm^, and finillies the work of his grace by a holy life : which S. Pasd there exprefles by its feveral conflituent parts, 'l^iJ. v. i. as laying a fide every weight , and the fin that fo eajily befets us ^ and running with f alienee the race, that is fet before us : re f fling unto blood : (I riving againfl fin, for in thefe things JESUS is therefore made our example, becaute he IS the authour and finifher of our faith ; without thefe, faith is imperfeift. But the thing is fomething plainer yet, for S. ^ames fays that faith lives not, but by charity -, and the life or efTence of a thing is certainly the better part ^^ ^-^'j*' of its conflitution, as the foul is to a man. And if we mark the manner of his probation it will come home to the main point. For he proves that «i Abrahams faith rvoitheretore imputed to him for rightcoufnclJe, bccaufe/y^ i' rooi jiiflifiedby works •, Was not Abraham our Father jufifedby works, when " he offered up his [on ? And the Scripture was fulfilled, faying, Abraham belte- ^, who was , the daughter of Areta^ a King of Arabu Pctrca, be- ojPStCf ^f '? '^ ^ ®"" % - nig repudiated by paction with HcrodiM^ provoked T«?/ui« Sii'^ui,'apn,w,<;.s,picM. apJ xcopim. cred, juft as we efteem perfons honourable who are s^4ycrf"'-%«. '-JS- places of Judicature, the Kings pretence chamber, the Chaire of State, the Senate-houfe, the Rgyal Enfignes of a Prince, whofe gold and purple in its natural capacity hath in it no more dignity t!ien the money of the bank, or theclothoftheMart-, but it hath much more for its fignification and' re- lative ufe. And It is certain, thefe things whofeexcellency depends upon their relation, muft receive the degree of their honour in that proportion they have to their terme and foundation^and therefore what belongs to God (as holy places of Religion) muft rife highcft in this account ; I mean lugher then any other places. And this is belides the iionour which GOD hath 140 Of the%cligion part 11. put upon them, by his prefence and his title to them, which in all religions heliath lignihedtous. .^ Indeed among the Jews, as GOD had confined his Church and the rites ot religion to be uled onely in comuiunion, and participation with the nation, ib alio he had limited his prefence, and was more fparing of it, then in the time of the Gofpelhis Son declared he would be. itwai[atdof old, thiit lit IcrHfilem men ought tojvorjhip^ that is, by a folemn, publick and great addrede in the capital cxpreilts of Religion, in the diftmguifhing rites of Liturgy, for elie it had been no new thing. For, i» ordinary prayers G O D was then, and long before, pleafed to hear 'Jeremy in the dungeon. Manages in pnfon, Dana I in the Lyons den, J-onas in the belly of the deep, and in the offices, yet more folemn in the Projeuchx^ m the houfes of prayer which the Jews had, not onely in their difperfion, but even in Paleftine for their diurnal and nod:urnal offices: But when the holy JESUS had broken down the partition wall, then the moG: Jolem» offices ot Religion were as unlimked as thtir private de'uotioNs wcK before-, for where ever a Temple fliould be built, thither GOD would come, if he were woriliipped/jp/W/w- 4//j,and in truth, that is, according to the rites of C H R I S T, (who is grace and truth) and the didate o(the Spirit and analogy of the Gofpel. All places were now alike to build Churches in, or memorials for GOD, GODS houfes. And that our bleffed Saviour difcourfes of places of pub- lick worfhip to the woman oi Samaria is notorious, becaufe the whole que- ftion was concerning the great addrefles o(Mof:s rites,whether at ^erujalem or Mount Genztm, which were the places of the right and the fchifmatical temple, the confinements of the whole religion : and in antithefis, Jefus faid, nor here nor there fliall be the folemnities ofaddrefietoGODjbut in ah places you may build a temple, and God will dwell in it. And this hath defcended from the firll: beginnings of religion down 5* to theconfummation ot it in the perfeftions of the Golpel. For the Apoftles of our Lord carry ed the offices of the Gofpel into the Temple of /f- rufalem^thcre they preached and prayed,ani p lyed vows, but never, that we read of, offered llicrifice ^ which lliews that the offices purely Evangelical were proper to be done in any of G O D S proper places, and that thither they went not in compliance with Mifes rites, but meerly for Gofpel duties, or for fuch offices, which were common to /i/^'/fi- and Chrift, fuch as were f r.iyers, and vows. While the Temple was yet (landing they had peculiar places for t!:e afTemblies of the ftithfull, where either by accident, or obfer- vation, or religion, or choice, they met regularly. And I inftance in the houfe of ^ohii furnamed Mark, which as yikxander reports in the life of Saint Barmkts was confecrated by many adions of religion, by our blefled Saviours eating the Pafleover, his inftitution of the holy Eucharift, his fare- well Sermon, and the Apoftles met there in the odaves of Eafter , whither CHRIST came again, and hallowed it with his prefence ^ and there to make up the relative iandification compleate, the holy Ghoft defcen- ded upon their heads in the feaft of Pentecoft , and this was ereded into a HiiH. i7. ftir fabrick, and is mentioned as a famous Church by Saint ^f/-<;wf, and ])e litis s.ma. y.Bede-, in which, as Mrichomimaddes^S. Peter preached that Sermon, ^indefi"pf.Bi- which was miraculoufly profperous in the converfion of three thoufand; oef.n.i.' there S. ^^ames Brother of our LORD was confecrated firft BiHiopof Jerufalcm-^ S. Stephen and the other fix were there ordained Deacons •, there the Apoftles kept their firft Councel, and compiled their Creed, by the fc adioiK ps-nii. of holy T laces. 241 anions and their frequent conventions Ihewing the f-inie reafoh, order and p.mdence ot rcUyion m alfigiiation of'ipecial places of Divine fervice,vvhich vere ever obferved by all the nations, and religions, and wife men of the world. And it were a If range imagination to tancy, that in Chriftian Reli- gion there is any principle contrary to that wilciome of God, and all the world, which tor order, for necelfity, for convenience, for the folemnity of worihip liath fet apart places for GOD and for religion. Private prayer had always an unlimited refidence and relation, even under Mofd Law 5 but the publick iblei-^n prayer of facriHce in the Law ot'Mofes was reftraiiKd to one Temple-, in the law of Nature it was not confined to one, but yet determined to publick and Iblemn places -, and when the holy Jejus dii'par- ked the inclofurcs of A/^^/o., we all returned to the permilTions and liberty of the Natural law, in which although the publick and 'olemn prayers were confined to a Ttmple, yet the Temple was not confined to a place- but they might be anywhere, fo they were at all ; inftruments of order, con- veniences ot ailembling, refidences of religion -, and GOD who always loved order, and was apt to hear all holy and prudent prayers ( and therefore alio the prayers of confecration ) hath ohen declared that he loves fuch places, that he will dwell in theni-, not that they are advantages to him, but that he is pleated to make them lb to us. And therefore all Nations of the world built publick houfes for religion-,and fince all ages of the Church*did * Omncsad a- (6 too, it had need be a ttrong and a convincing argument , that muff fhew ''''">'^''"> '« '^em they were deceived.And if any man lilf to be contentious, he muft be an- fii'unTcmmu. fwered with S . Pauls reproot, Wf have no fuch ctillomc^nor thsChnrches ofCODi " -' P'ccmo, una. mens, una fpcs incharitatc, & fdc inadpnt.i inChiiflumJffurr,, qnovihil eHfrtefinntim. Omncs-JdutttnusqiufpiamadTcm- plttm Vci concut rite, vthit ad imum alt arc , ad uniim Jtjiim Cln ifiun; &c. S. Ignat. ad Magnet". Thus S. Pattl reproved the Corinthians for defpifing the Church of G O D 5. by fuch ufes, which were therefore unfit for Gods, becaufe they were pro- i Cor.u.n. per for their own, that is, for common houfes. And although they were at firfl, and in the defcendingages fo afflided by the tyranny of enemies, that they could not build many Churches, yet fome they did, and the Churches themfelves iuf!ered part of the perlecutio.For (oEujtifiHi reports, that when under Scverus and Gordianus^ Philip and Galienu^ the Chriftian affairs were in a tolerable condition,they built Churches in great number and expence. But when the perfecution waxed hot under Diocletian^ down went the Churches upon a defign to extinguilh, or diiadvantage the religion. Maxi- minm gave leave to rebuild them. Upon which refcript (faith the ftory) the Chriftians were overjoyed, and railed them up to an incredible height, and t incomparable beauty. This was Chriftian Religion then, and fo it hath t KsiV)) ji^a- continued ever fince, and unlefle we fliould have new reafon and new re- -^"."s" 2/m ifi. Sociatts. courts, not whithcr ^UIa viKS alone were admitted, *? we^-na'- Ni«t. Tciv dfdfcoTmy dcr- but the natural devotion ot Jews, and Gentile pro- ^MKi^-m- TBT« oiwif "V^ Tolj Tn^iaiv ii- fely tes, that CHRIST affirmed it to be lioly, to ;r;,r,fc'r'»&^'"y «5: bethehout of god, and the place of pny«;= So that the Religion 01 publick places of prayer, k not a rite of Lcvi^ but a natural and prudent circumltancc, and advan- tage of religion in \\'hich all wile men agree, who therefore muft have feme common principle with influence upon all the world, which muft be the univocal caufe of the confent of all men 5 which common principle muft either be a didhte of natural or prime reafon, or elfe fome tradition from the firft parents of mankinde, which becaufe it had order in it, beauty, reli- gion, and confirmation from heaven, and no reafon to conteft againft it, it hath furprized the underftanding, and pra(5tifes of all nations. And in- deed we finde, that even in paradife GOD had that, which is analogic^ to a Church, a diftind place, where he manifefted himfelfe prefent in proper manner : For Adam and Eve^ when they had iianed, hid thcmjelvcs from the pre fence of the L ORD-^ and this was the word in all defcent of the Church, for the being of G O D in holy places, the f re fence of the LORD was there. And probably when Adam from this intimation, or a greater di- ledion had taught Cain and Abel to offer facrifice to G O D in a certain place^ where they were olferved of each tn their {ever all offerings^ it became one of the rules of religion, which was derived to their pofterity by tradition, the onely way they had to communicate the didates of divine command- ment. « There is no more necefTary to be added in behalf of holy places, and to affert them into the family and relatives of religion • our eftimate and de- portment towards them is matter of pradife, and therefore of proper con- fideration. To which purpofe I confider, that holy places being the refi- dencc of G O D S name upon eanh, there where he hath put it, that by * pfal 17. 4, ^Oi\ovi of law it may be the * iimftuary and the laft relbrt in all calamities J, <. " ' ' and need , G O D hath fent his Agents to poiTefte them in perfon for him. Churches and oratories are regions and courts of Angels, and they are there not oneiy to minifter to the Saints, but alfo they pofldie them in the right of GO D. There they are : fo the greateft and Prince of Spirits tells us, the holy Ghoft. / faw the LORD fitting ufon his throne^ and his train filed ' '■ the temple^ Aheut itjleodthe Seraphim-^ that was GODS train, and therefore holy Dawd knew, that his addrefles to GO D were in the prefence of Pfal.i}8.i,i. Angels: I will praife thee with wywhcle heart -^ before the gods wi-U 1 fngpraife , \ , L X X ' "^'^ '^''^'' ^^f*^''^ ^^^^ Angels^ lb it is in the Septua- b^'^V" S^^^ '-^V* '9 '^ilffJ^- gint. And that we might know, where or how the >4AK< -re ee?. Orat Agrip. apud joieph. 1. Kingly wotfliiper would paythis adoration,he addes; c. 1 6. dc bcUo Judai. J ^^^ tverfl)ip towards thy holy temple ; and this was fo known by him, that it became expreffive of G O D S manner of prefence Kfid. 68.17. in heaven. The charets ofG o D are twenty thoufand^ eventhoufands of Angels^ and the Lord is among them m in Sinai^ in the holy place-^ G O D in the midft of Angels, and the Angels in the midft of the holy place ^ and G O D in heaven Pifcir, of holyTlaces. ^43 heaven in the midft of that holy circle, as fure as he is amongft Angels, in thereceflesof his Sanduary. Were the rudiments of the law worthy oFan attendance of Angels, and arc the memorials oftheGofpeldeftitute of fo brave a retinue < Did the beatified Spirits waite upon the types, and do they decline the office at the miniftration of the fubrtance'f Is the nature of man made worie lince the incarnation of the Son of GOD, and the Angels purchafed an exemption from then- miniftery, iince CHRIST became our Brothers" We have little reafon tothinkefo : And therefore S.Paul ftill makes uie of the argument toprefle women to modefty and humility in Churches, becmje of the Angels. And upon the fame ftock S. Chryfopme chides the people of his Diocefe lor walking, and laughing, ^ ^"''''J/,'? . and prating in Churches: The Church isnotaihofof?namfaffitres^ormcr-].f^^i\i^^^^ chandife^ hut the place of Jngels and of Archangels^ the Court of G Z?, andu-Vrihoi ^rapi- thc image or rcprejentment of heaver) hfelf. ' T^p^tn^ n- S. Ambrof. Inc. i . Lucx, ,Vo« diib'itcs alu(lcrc /ingcUim qumdo Chiftiis nfi(llt, ck'iftus h>imnlaiit,\. Canutuj in leg. EccL c. 4- Angett ji qtiidim ciicunij'iifi fMi\t ti4odii(-dt,& dtv:n.i juti iionniia j.Kadoti jubfivmnt. For if we confider, that Chnftianity is fomething more then ordinary, ^. that there are rayftcries in our religion, and in none fAk^x.\\3X.Gods Apgih are mwtfiring jpirits for otir geed^ and efpecially about the conveyances of our Prayers 5 either we mufl: think very low of Chnftianity, or that grea- ter things are in it, then the prefence of Angels in our Churches •, and yet, if there were no more, we Hiould doe well to behave our felves there with the thoughts and apprehenfions of heaven about us? always remembring, that our bufinelfe there is an errand of religion, and G O D is the obje^ft of our worlliippings, and therefore although by our weaknefle we are fixt in the lownefle of men, yetbecaufe Gods infinity is our objedl, it were very happy, if our adions did bear fome few degrees of a proportionable and commenfurate addreffe. Now that the Angels are there in the right of G O D, and afe a manner, i o. and an exhibition of the Divine prefence, is therefore certain , becaufe when ever it is faid in the Old Teftament, that GOD appeared, it was by an Angel-, and the Law it felf,in the midft of all the glorious terrours of us maniteftation, xvas erdawedb-j Angels^atsdaxvord jfokerthy An^ets^znd yet G O D is faid to have defcended upon the Mount, and in the greateft glory, that ever ftiall be revealed till the confummation of all things ; theinftru- mentofthe Divine fplendour is the apparition of Angels-, for when the holy JESUS fliall come in the glory of his Father^ it is added by way of explication, that is, with an hofl of Angels. The refult is, thofe words of G 6 D to his people, Reverence tnj San- n, Buary. For what GOD loves in an efpecial manner, it ismoft fit we Lcvic. 19-50. Jliould efteem accordingly. G OD loves the gates of Sion more then all the ^^^'- ^7- ^■ dwellings of ^-acob. The leaft turfe of hallowed glebe is with GOD him- felf of more value then all the Champaigne of common pofteffion. It is bet- in all fenfes. The Temple ts better then gold ., faid our blelTed Saviour, and j^^^^ ^, ,^_ therefore it were well we fliould do that which is exprefted in the command of giving reverence to it,for we are too apt to pay undue devotions to gold. Which precept the holieft of that nation exprefled by wordiipping to- wards the Sanduary, by '^ pulling off their ihooes, when they went into it, . AyvTdMoi yjjvfiy, dixit Pythagoras. Maimonides ait nefas fiii^c J udxis calceatising/ediftrMuariim, am vellUn -vtltibm epificnm. Juftin, Martyr. «« Centa in funs imiKviSx,. imrmui temfla (mpojlii, ad facnficmm auefjun A a 2 «'"<"' 144 Of the %€ligion p«tii. tultum fulmiturtiui, tiiggtnadduuv.ti!, in omne .irgjinKfitum r:Qdi(iiie fngmui ,Sta. txtcmpto ilia teducatn ublr,*n liry^rt/M.Nxvius in Triphallo. J^iioox Thunriiu! Cl>iftianus p per tcmfla ttanjibtlfymantci mn' dtfpuelrTtn. de Idol. c. i. Council GaTier. cap. ^. iCor.14. i^. U(^< y6 Ttv'maJ'ofi^eK ^oa.ii1a.fxf (fiT '^o^l'*( yo'^f/.nf K) Tn/yiayii- fXiyov rruf hn "^«O»^«^<^>jU6|/0f -ja rap' ivw Jpea' iumxpin^ [WSi©"] AW^ ft^l tva.J'i V^tS'f©- »- the foul by the intervening of corporal things, our religion and devotion of '^^ '^•"»ja"f the foul receives the addition of many degrees by fuchinftruments. Info- piii|"|| "'""^' much that we fee pcrfons of the greate'ft fancy, and fuch who are moft plea- fcd with outward fairneffes are moft religious. Great underftandings make religion lafting and reafonable, but great fancies make it more fcrupulous, ftrid:, operative, and effedual: And therefore it is ftrange, that we ihall be- ftovv fuch great expences to make our own houfes convenient and deledla- ble, that we may entertain our felves with complacency and appetite, and yet think that religion is not worth the ornament, nor our fancies fit to be carried into the choice , and profccution of religious adions with fweet- neffe, entertainments, and fair propofinons. If we fay that G O D is not the better for a rich houfe, or acoftly fervice-, we may alfo remember, that neither are we the better for rich clothes ^ and the llieep will keep us as modeft, as warm, and as clean, as the filk-worm -, and a gold chain, or a carkenet of pearl does no more contribute to our happinefte, then it does to the fervice of Religion. For if we reply, that they help to the efteem, and reputation of our perfons, and the diftindion of them from the vulgar, from the fervants of the lot of id'achar^ and adde reverence and veneration to us -, how great a lliame is it, if we ftudy by great expences to get reputa- tion, and accidental advantages to our felves, and not by the fanie means to purchafe reverence and efteem to religion < fince we fee that Religion amongft perfons of ordinary underftandings receives as much external acci- A a :; dental 246 Of the Religion p»nii. dental advantages by the acccflTion of exteriour ornaments and accommo- dation, as we our iclvcs can, by rich clothes, and garments ot wealth, cere- mony and diftinCtion. And as in Princes Courts the reverence to Princes is quickned, and increaled by an outward ftate and glory : fo alio it is in the fervice ot' G O D ^ although the underlhndings of men are no more fatis- fied by a pompous magnificence, then by a cheap plainncffe, yet the eye is, and the fancy, and the aftedions, and the fenles, that is, many of our facul- ties are more pleafed with Religion, when Religion by fuch inftruments and conveyances pleafes them. And it was noted by A'^^cowf;/ concerning ^ Valcfis the Aniin Emperour, that when he came to Cafarea in Cappadocu 'uZutTj.m- hepraiiedS. i*4j?/ their Biiliop, and upon more eafie terms revoked hisba- c,<>- dicmr, fj. nifliment : becaufe he was a grave perion, and did his holy offices with re. "iu"'^J"c'^' verent,and decent addrefles, and kept his Church-aflemblies with much tufqii; agcit. ornament and iolemnity. 13. But when I confider that faying of S-Crf^^^ry, Thar the Church is Hea- KK;aH<7Ta i'^v ven within the Tabernacle, Heaven dwelling among the fons of men, and 5f«e-* ''^' remember that GOD hath ftudded all the Firmament, and paved it with ftars, becaufe he loves to have his houfe beauteous, and highly reprefenta- tive of his Glory, I fee no reafon we fliould not do as Jfelltnans fays God does. In earth do the works of heaven. For he is the GOD of beauties, and 'ify>v lifiiya, perfections, and every excellency in the Creature is a portion of influence Ig'^J^^'j!^/" from the Divinity, and therefore is the befl milrument ofconvcyingho- i^i^fU^u- nourtohim, who made them for no other end, but for his own honour, as fwsTi. Ariit. jj^g j^^ refort of all other ends for which they were created. 14. But the beft manner to reverence the Sanftuary is by the continuation cr^'vitas honeiia, ddigmut, atmn.',,curaroiicita, of iuch adfious, which gave it the fitfl title of ho- tipparitwek^ota^&piocefflomodcfta. Ttrtul de prx- lineffe. Holincflt bccometh thine houQ for ever, faid nefta uJfquefexua.fLwJs.Au^^A.J.iS. ^'^'^^'^^ Sat,^f A janats, ho\y perions, and holy de civic. Dei. rites in holy places; that as it had the frrfl relati- on of fandity by the confecration of a holy and reverend Minifler, and Pre- fidentofreligion,fo it may be perpetuated in holy offices, and receive the daily confecration by the afTiflance of fandified, and religious perfons. Fons canes, dogs and criminal perfons are unfit for Churches ; the befl or- nament and beauty of a Church is a holy Priefl and a fandified people. ,_ ., , „, ,„ ^Forfince Angels dwell in Churches, and God •.i7^.^A±X';;Sr?X;p.':r^ ^^^^ made h.s Name to dwell there too, if there f, xJajaA^ i^ov TinlciUav Tiu) communion:But to lee aDevil tnere,would fcare iM']S4yxJ;^,>yva^y(^<-^cf,x^>^^^^^^^ the moft confident and bold fancy, and diflurb Wf K^.^^'7i^vl,Kuo'^c» ^ y-^^ ^io, tne good meeting-, and fuch is every wicked and iiK'iyjH- on >^ TTiisn©- avf^^'ifi^-, Myov gracelcfTe perfon: //tfi'^ / «tf/ chojen twelve efyoUy '^r&Z '^^^°'^"' ^'"^ ^'"" '"^^ °^'''" '^"^ "^^ 'f y?" '' " ^''^'^ ■ An evil foul is an evil Jgi«;n dem'iii id fufctis — fpirit, and fuch are no good ornaments for Tem- corr.fofitnmius, fajque »nmh,fMaofqHcmij!lis pjgj g^d it is a fliamc that 3 goodly Chriftiaii Hocccdoutadmoveamtempiu,^fami,Uo. Church fliould be like an Egyptian Temple; Perf. Sat. 1. without, goodly buildings •, within, a Dog or a. Cat for the Deity they adore : It is worfe, if in our addreffes to holy places, and offices we bear our luffs under our garments. For dogs and Cats are of GODS making, but our lufts are aot-, but are G ODS enemies, and therefore icro . Part II. of holy T laces. 247 therefore befides the unholinefTe it is an afiiont to G O D to bring them along, and it defiles the place in a great degree. For there is a defiling of a Temple by i/jjim-itioft of impurities, and ano- ther by dired and pofittve prcfanation^ and a . , ■ j . .• „• • ■ j, • ■ third by exprejje jacrilcd^c-^this dcjiUs a Temple Dco,umpi,T.im,c4amqin.cnum,quMqtu>mditati( to the ground. 'Every fmal finne is an unwelcome i^'-mmmtuitnt piin. fee pan. Trajan 'hy,i^ gueft:and is a fpot in thofe Feaftsof chanty, iF^^SX::!^^^^'^^.. which entertain us often in GODS houfes-, but '■■ ^ Opumus ammus pulciicnimus cMtus. tj.ii there are fome (and all great crimes are fuch) **-s«p?''*^f»^p'^^E»5a/ B^a^st^W.H which defecrate the place , unliallow the ground , as to our particulars, ftoptheafcencofour prayers, obftrud: the current of Gods blelTing, turn Religion into bitternefle, and devotion into gall ^ fuch as are markt in Scripture with a diftinguilhing charader, as enemies to the peculiar difpofi- tions of religion •, and fuch are umhaflity, which defiles the Temples of our bodies •, covctoufncffc^ which fets up an Idol in ftead of G O D •, and un- m€rcifnl»e(Je^ which is a dired enemy to the mercies of God, and the fair re- turn ot our prayers. He that (Irews not the mercies of almes,offorgive- neife and comfort, is forbid to hope for comfort, reliefe or forgivenelTe from the hands of God. A pure minde is the beft manner of vvorlhip, and the impurity of a crime is the greatcfl: contradidion to the honour and reli- gion of holy places ^ and therefore let us imitate the Precedent of the moft rehgious of Kings, / Tvil/wajh my hands in mnocency Lo R D^ and jo will I piai. if, go to thine altar : always remembiing thofe decretory and final words of S. Paul^He that defies a Temple ^hlm mil Cod dejiroy. * Cot. J. 17. The Pray e r . O Eternal G D^ who dwelleft not in Temples made mth hands, the Heaven oj Heavens is riot able to contain thee^ and yet thou art pleafcd to mantfefi thy presence amongft the fans of men hyfpecial ifjues of thy favour andhemdi^ion-y make my body and foul to be a temple pure and holy^ apt for the entertainments of the holy ^ E SUS^ and for the habitation of the holy Spirit. Lo RD beplcafed^ with thy rod of paternal difcipline to caft out all impure lujls^all worldly affeifions, all covetous de fires from this thy Temple, that it may be a place of prayer and me- ditation, of holy appetites andchaft thoughts, of pure intentions, andz^ealous de- fires ofpleafing thee-., that J may become alfo a Sacrifice as well as a TempU\eaten up with the zeal of thy glory, and confumed with the fire of love, that not one thought may be entertained by me but fuch as may be like perfume, breathing from the altar ofmcenfe ; and not a word may pajfefrom me, but may have the accent of heaven upon it, and found pleafantly in thy ears. dearefi G O D fill every fa- culty of my foul with imprefjes, difpofitions, capacities and Stnejfes of religion, and do thou hallow my foul, that I may be pojjefi with zeal and religious affections, loving thee above all things in the world, worfl)iping thee with the hurnblefl ado- rations and frequent addrcjscs, continually feeding itponthe apprehenfiomofthy divine fwectnef, and conf deration of thy infinite excellencies andebfervations of thy rigkeous commandments, andthefeajl of a holy Confctencc as an antcpafi of eternity, and confignation to the joyes ofHeavcn,through ^ E SUS CHRIST Mr Lord. Amen. Parttr. 245> Sect.XU. Of ]ES US departure into (jalilee- his manner of life, miracles, and preaching-, his calling of T>ifcipleS'^ and vphat happened untiH the fecond Tajfeoyer, Hen JESUS underftood that ^ohn was caft into pri- u fon, and that the Pharifees were envious at him for the great multitudes of people that relbrted to his Baptifm, which he miniftred not in his own perfon, but by the deputation of his Difciples, they finiiliing the miniftration which himfelf began, (who, as Evo- E^thym.c. 5 hi ditts Billiop of Antioch reports, baptized the blefled /"•'«• Virgin his mother and Peter ondy^ and Peter bapci- fi.c il^t' zed Andrerv^ Raines and ^ohrt^ and they others) he left J-udea^ and came into Galilee •, and in his paflage he mull: touch S-jchar a city of Samaria^ where in the heat of the day, and the wearinefle of his journey he fate himlelf down upon the margent of ^acoh well •, whither, when his Difciples were gone to buy meat , a Samaritan woman cometh to draw water, of whom JESUS asked fonle to cool his third, and ref redi his wearinefle. Little knew the woman the excellency of the perfon that asked fo fmall 2 . acharity-, neither had (lie been taught, that a cup of cold water given to ^ i.rg„„,„,fi„,, Difciple ibould be rewarded, ahd much rather fuchaprefent totheLord JwiMiifM?///; himfelf. But flie profecuted the fpite of her nation, and the intereft and s^C'^'^oimi, quarrel of the fchifme-, and in ftead of wadiing JESUS feet, and giving fl^iZJnJof'L him drink, demanded, why he being a Jew fliould ask water of a Samaritan: dume vofos. for the Jews have no intercourfe with the Samaritans. Juvenal. The ground of the quarrel was this. In the fixt year of HezckiJj Sahu- 5, »45;4rKingofv^(5'mfacked54/w4r/.t, tranfported the Ifraelites to -^(Jyria^ and planted an Aflyrian Colony in the Town andCountrey, who by Di- vine vengeance were deftroyed by Lyons, which no power of man could reftrain or leflen. The King thought the caufe was their not fcrving the God of Ifrael according to the rites oiMofes •, and therefore fent a Jewiih captive Prieft to inftrudl the remnant inhabitants in the Jewilli religion; who fo learned and pradifed it, that they ftill retained the fuperftition of the Gentile rites •, till Manafjes the Brother of^addi the high Prieft at ^erufa- lent married the daughter oiSanballat^ who was the Governour under Kini^ Darius. Mana(fes bemg reproved for marrying a ftranger, the daughter oT an uncircumcifed Gentile,and admoniflied to difmifle her, flies to Samaria^ perfwades his Father in law to build a Temple in Mount Gerizim^ introdu- ces the rites of daily Sacrifice, and makes himfelf high Prieft, and began to pretend to be the true fucceflbrof ylaren^ and commences a Schifme, in the time of Alexander the Great. From whence the Queftion of religion grew fo high, that it begat difaffedions, anger, animofities, quarrels, blood- flied and murders, not onely in Paleftine, but where ever a Jew and S.tm.i- ritdff 250 Hijlory of what happened partii. rita;} had the ill fortune to meet : Such being the nature of men, that they think it the greateft injury in the world, when other men are not of their mindes-,and that they pleafeGod moft when they are moftfurioufly zealousj and no zeal better to be exprefled then by hating all thofe whom they are pleafed to think GOD hates. This fchillne was profecuted with the grea- teft fpite, that ever any was, becaufe both the people were much given to fuperftitioni and this was helped forward by the conftitution of their religi- on, confifting much in externals and ceremonials, and which they cared not much to hallow and make moral by the intertexture of fpiritual fenfes and Jofe. ant. 1 18. charity. And therefore the Jews called the Samaritans Accurjed-^ the Sama- c. ?. imapenaeflvioientia:impuma having a povver unlimited, and a covetoufnefle 2r?tlrv:'S:frSrS£ ^^^^ '^ hell, and greedy as thefireor the grave. ,tfi otVIsj dciy £fm.yi(. But JESUS gave fo fair an account concerning AfHdHxbueum texiumD. Mat thai fubiumi his converfe with thelc perfons, that the Objefti- ^fl, p..,/;;« — f|.«p»« /./.^».i«. ,;» r^pu on tiii-ned to be liis Apoloqy: for therefore he mdtfortajj'e GabeUa. convcrled With tnem,becaule they were linners ^ and it was as if a Phyfitian fiiould be reproved for having fo mtich to do with fick perfons •, for therefore was he fenr, not to call the righteous , but finners to repentance, to advance the reputati- on of mercy above the rites of facrifice. :|(^ 1$' But as the little bubbhng and gentle murmurs of the water are prefages ^IL of a ftorm, and are more troublelbme in their predidion, then their vio- ^Ikk^ lence:fo were the arguings of thePharifees fymptomes of a fecret difpleafure, ^i^ : and an enfuing war, though at firft reprefented in the civilities of Queffion and fcholaftical difcourfes, yet they did but forerun vigorous objedions, and bold calumnies, which were the fruits of the next iiimmer. But as yet Lib. de Solom. " ^'^^X difcourfed fairly,asking him why Johns Difciples failed often, but the c. j" 'a Difciples of J E S U S did not faff. JESUS told them, it was becaufe " thefe were the days in which the bridegroom was come in perfon to drank ar his: For at his charge all ^acoi^s flocks and family were fullained, and by hmlacohs pofterity were made honourable and redeemed. Butbecaule this well was deep, and the \voman had nothing to draw water with and of her felf could not tathome lb great a depth, therefore flie refufed him', juft as we do, when we reFule to give drink toathirfty Difciple. CHRIST comes in that humble manner of addrcile, under the vail of poverty or con- tempt, and we cannot fee CHRIST from under that robe, and we fend him away without an almes, little confidering, that when he begs an almes of us in the inftance of any of his poor relatives, he askes of us but to give him occalion to give a bleifm» for an almes. Thus do the Minifters of reli- gion aske fuppoit, but when the laws are not more juft, then many of the people are charitable, they Ihall fire as their Mafter did ; they iball preach, but unlefle they can draw water themfelves, they fliall not drink -, hut fi fcirent if men did but know, who it is that askes them, that it is C H R I S T either in his Minifters, or C H R I S T in his poor fervants, certainly they could not be fo obftf uded in the ilfues of their juftice and charity, bur would remember that no honour could be greater, no love more fortunate, then to meet with an opportunity to be exprefled in fo noble a manner, that GOD himfelf is pleafed to call his own relief. When the Difciples had returned from the town, whither they went to 5. buy provifion, they wondred to fee the Majlcr talking alone, with a woman. They knew he never did fo before, they had obferved him ro be of a refer- ved deportment, and not onely innocent, but fecure from the dangers of malice, and fufpicion in the matter of incontinence. The Jews were a jea- lous and froward people 5 and as nothing will more blaft the reputation of a Prophet then efteminacy and wanton aftedions ^ fo he knew no crime was fooner objeded, or harder cleared then that : Of which, becaufe com- monly it is afted in privacy,men look for no probation, but pregnant cir- cumftances, and arguments of fufped : lb nothing can waih it off, untill a a man can prove a negative •, and it he could, yet he is guilty enough in the eftimate of the vulgar for having been accufed. But then becaufe nothing is fo deftrudive of the reputation of a Governour, fo contradidory to the authority and dignity of his perfon,as the low and bafer appetites of unclean- nefte, and the confequent lliame and icorn, ( infomuch that i)4i//^ having fain into it, prayed GOD to confirm or eftablifli him ffiritu pnnc/pali with the Spirit of a Prince, The fpirit of luft being uningenuous and fla- vifli ) the holy JESUS, who was to eftablilli a new law in the authori- ty of his perfon, was highly curious fo to demean himfelf, that he might be aperfonuncapableofanyfuch fufpicions, and of a temper apt, not onely to anfwer the calumny, but alfo to prevent the jealouiie. But yet now he had a great defigne in hand,he meant to reveal to the Samaritanes the com- ing of the Melsids^ and to this, his difcourfe with the woman was inftru- mental. And in imitation of our great Mafter, fpiritual perfons and the — ' guides of others, have been very prudent and referved in their focieties and entercourfe with women. Herecicks have ferved their ends upon the impo- tencyof the fexe, and having lead c^pwe ////yiViT/ww, lead them about as triumphs of hift, and knew no fcandal greater then the fcandal of here/ie, and therefore ibuglit not to decline any, but were infimous in their unwary and luftful mixtures j Simon Magics had his Hdcm partner of his luft and herefie; i6o Qonfiderat'tons upon hii conference Partii. heiefie •, The authour of the fed of the Nicolaitans{i( S. Hteromwas not mifinfoimed ) had whole troops of ^vomen•, Marcion fent a woman as his emiflary to if owf ^ Afelles\ud\\\s Fhtlomcne -^ MontAms, Prifcaatid Maxi- milU - Donatus \\'as lerved by Lucilla^ Hclpidius by -^g^fe-^ Prtjcillian by Calla^ and Arrius fpreads his nets by opportunity of his convcrfation with the Princes lifter, and firft he corrupted her, then he feduced the world. ^^ But holy perlbns preachers of true religion, and holy do(5trines, although they were careful by publick homilies to uiftrud the female Difciples, that they who are heirs together with us of the fa me hope, may be fervants in the fame Difcipline , and inftitution -, yet they remitted them to their • I Cor.i4.35. * Husbands and Guardians to be taught at home. And when any perlbnal tranfadlions concerning the needs ot their fpirit were of necelTity to inter- vene between the Prieft and a woman, the adion was done moft commonly under publick teft : or if in private , yet with much caution and obferva- tion of circiimftance, which might as well prevent fufpicion, as preferve their innocence. Converfation and frequent and familiar addrefle does too much rifle the ligaments and reverence of fpiritual authority, and amongft the beft perfons is matter of danger. When the Cedars of Libanus have been obfervcd to fall, when D^wi and SolomonhzvQ beendifhonoured.he is a bold man, that will venture further, then he is fent in errand by necef- lity, or invited by charity, or warranted by prudence. I deny not but fome perfons have made holy friendfhips with women : S. Aihanafius with a de- vout and religious virgin, S. Chryfcftome with Olympia^ S. Hicrom with ' ^um B. Vc- Paula. Romana^ S. ^ehn with the eled Lady, S. Peter and S. P dcmiue m\^* own fraining.If a preacherlJiould difcounejthatthere •^"* (ont.,gcjH<^pMhni^s^^onmafw^mi- oughtto be a parity amongft Cliriftians, and that ""^^^ ' ■■*' their goods ought to be in common, ail men will apprehend , that not Princes and rich pcrlbns, but the poor and thefervants would Iboneft be- come Difcipies, and believe the Dodrines, becaufe they are the onely per- fons likely to get by them , and it concerns the other not to believe him^ the Dodrine being deftrudiveof their interefts. Jull fuch a perlmfion is eveiy perfevering love to a vicious habit, it having poileired the underftan- ding with fliir opinions of it, and lurprned the will with paflion, and de- fires, whatfoever Dodrine is its enemy . will with infinite difficulty be en- tertained. And we know a great experience of it in the article of the Mef- lias d)ing on the Crolle, which though inhnitely true, yet becaufe to the Jews it was a fcandal, and to the Greeks fooliilinefle, it could not be belie- ved, they remaining in that indilpofition j that is, unlefle the will were firft fet right and they wilUng to believe any truth, though for ir they muflr difclaim their intereff : Their underftandmg was blind, becaufe the heart was hardned, and could not receive the impreflion of the greateft morai«ie- monftration in the world. The holy JESUS asked water of the wOTnan, unfatisfying ^vater,buE g jpromifed that hiqifelf to them that aske him, would give waters of life, and fatisfaftion infinite •, fo diftinguiihing the pleafures, and appetites of this world from the defires and complacencies fpi ritual. Here we labour, but receive no benefit; we fow many times, and reap not; or reap, and do not gather in ; or gather in,and do not polTede •, or poiTefle, but do not enjoy ; or if we enjoy, we are ftiU unfatisfied, it is with anguifli of fpirit and circum- ftances of vexation. A great heap of riches make neither our clothes warm , nor our meat more nutritive, nor our beaverage more pleafanr, and u feed* the eye, but never fills it, but like drink to an hydropick perlbn increafes' the thirft and promotes the torment. But the grace of G O D, though but like a grain of muftard feed, fills the furrows of the heart ^ and as the capa- city increafes.. it felf grows up in equal dcgrecs,and never fufiers any empti- nefle or diflatisfadion, but carries content and fulnelfc all the way, and the degrees ofaugmentation are not fteps and near approaches to fatisfa(5lionj but increafings of the capacity ; the foul is fatisfied all the way, and receives- more, not becaufe it wanted any, but that it can now hold more, is more receptive of felicities •, and in every minute of fandlification, there is fo ex- cellent a condition of jOy, and high fatisfadion, that the very calamitieSj theaffiidions and perlecutions of the world are turned into felicities by the adivity of the prevailing ingredient, like a drop of water falling into a t\m ofwine, itis aicribed into a new family, lofingits own nature by a con- verfion into the more noble. For now that all paifionate defires are dead, and tltere is nothing remanent that is vexatious, the peace, the ferenity,thc ^uiec 1(5 2^ TheTrayer, p«tn quiet fleeps, the evennefl'c of fpirit and contempt of things below, remove the foul from all neiglibourhood of difpleafuie, and place it at the foot of the throne, whither when it is afcended, it is podefled of felicities eternal. Thefe were the waters,which were given to us to drink , when with the rod of G O D the rock CHRIST J E S U S was fmitten : the Spirit of GOD moves for ever upon thefe ivaters, and when the Angel of the Co- venant had ftirred the pool, who ever defcends hither lliall finde health and peace, joyes fpiritual and the fatisfadion of eternity. The Pray e r . r^ Holy ^ E SU S, Fountain ofetermllife^ thou fpring of joy ^ and ffiritud ^^ fatisfahions^let the holy jlream of blond and water tjjuing from thy [acred fide^ cool the thirjl^ joftenthe hardnejje, andrefrejh the harrennejje of my defert foul^ that I thirfling after thee^ as the wearied Hart after the cool fiream^may defpife all the vatner comflacencies of this world^ refufe all focieties, hut fuch a,s dre fafe^fioM^and charitahle^mortifie all fottif) appetites^ and may defire no- thing but thee, fee k none hut thee^andrefl in thee with intiredereltclion of my cwn caitive inclinations ; that the de fires of nature may pajfe into de fires of grace, andmythirfi and my hunger may be fpiritual, and my hopes placed in thee, and the exprefjes of my charity upon thy relatives, and all the parts of my life may (peak thy love, and obedience to thy Commandments, that thoupojjefsing my foul, arid all its ficulties during my whole life, I maypojJe(]e thy glories tn thefruition of a blef- fed eternity ', by the light of thy Gofpel here, and the flreams of thy grace being guided to thee the fountain of life, and glory, there to be inebriated with the waters ' ef Par adife, with] oy and love and contemplation, adoring and a^miringthe beau- ties of the LORD forever and ever. Amen. Ad. Sect:, i 2. (^onf derations of Chrifls fir jl pre aching^ and the acci^ dents happening about that time. WHen ^ohn was caft into prifon, then began JESUS to preach •, not onely becaufe the miniftery oijchn by order of divine defignation was to precede the publication of J E- S U S, but alfo upon prudent confiderations, and defignes of providence, left two great perlbnages at once upon the theatre ofPaleftine might have been occafion of divided thoughts, and thefe have determined upon a fchifme, fome profefling themfelves to be of C H R I S T, fome oifohu. For once an offer was made of a dividing Queftion by the fpite of the Pha- rifees, Vi'hy doe the Difiiples offohnfafl often, and thy Dijciples fajl not < But when ^ohn went oflFf rem the fcene, then JESUS appeared like the Sun in fucceflion to the morning Star, and there were no divided interefts upon miftakCjOrthe fond adherencies of the followers; and although the holy JESUS Pate II. Conlid.ofChr'tftsfirfiTreaching. l6j JESUS would certainly li.ive cured all accidental inconveniences, which miiiht have Iwppened in luch accidents, yet this may become a precedent to all Prelates to be prudent in avoidmg all occafions of a lchilm,and rather then divide a people, lubmit and relinquilh an opportunity of preaching to their inferiours, as knowing that G O D is better ferved by charity, th^n a homily, and it my modeity made me reiigne to my interiour, the advan- tages othonour to G O D by the ceilion ot'humility are ofgreater conside- ration, then the tmaller and accidental advantages of better penned and more accurate diicourfes. But our blefled Lord deiigning to gather Difci- ples did it in the manner of the more extraorduiary perfons and Dodors ot the jews, and particularly of the Baptift, he initiated them into the initituti- on by the folemnity of a Baptifm •, but yet he was pleafed not to mmifter it in his own perfon. His Apoftles were baptized in f^ohns baptifm, laid TerttilHan -, or elfe, S.Peter was onely baptized by his Lord, and he baptized Lib. ik nnpiif. the reft. However, the Lord was pleated to depute the miniftery of his ler- vants , that fo he might conftitute a Miniftery •, that he might referve it to himfelfas a fpecialty to baptize with the Spirit, as his fervants did with water -, that he might declare that the efficacy of the Rite did not depend upon the Dignity of the Minifter, but his own inftitution, and the holy Covenant-, and la'ftly, left they who were baptized by him in perlbn,might . pleafe themfelves above their brethren whofe needs were ferved by a lower miniftery. The holy JESUS, the great Phyfician of our fouls, now entring up- 2. on his cure, and the Diocefe of Pdejline^ which was afterwards enlarged to the pale of the Catholick Church, was curious to obferve all advantages of prudence for the benefit of fouls, by the choice ot place, by quitting the place of his education, (which becaufe it had been poor and humble was apt to procure contempt to his dodtrine, and delpite to his pcrlbn) by fixing in Cafermmm , which had the advantage of popularity, and the opportunity of extending the benefit, yet had not the honour,and ambition of ^erujdem', thatthe Miniftersof religion might be taught to leek and delire imploy- ment in fuch circumftances, which may ferve the end of GOD, but not ot ambition •, to promote the intereil of fouls, but not the inordination of lower appetites. JESUS quitted his natural and civil intertfts, when they were leife coniiftent with the end of GOD, and his Prophetical office, and confidered not his Mothers houfe, and the voicinage in the ac- counts of religion beyond thofe other places in which he might better doe his Fathers work ^ In which a forward piety might behold the infinuation of a duty to fuch perfons,who by rights of law and cuftome were fo far inftru- mental to the cure of fouls, as to defigne the perfons ; they might doe but duty if they firft confidered the interefts of fouls before the advantages of their kindred, and relatives; and although if all things elfe be alike, they mayinequall difpofitions prefer their own before ftrangers •, yet it were but reafon, that they fliould firft confider fiidly, if the men be equal, before thcyrememberthatthey are of the kindred, and not let this confideration be ingredient into the former judgment. And, another degree of liberty yet there is, if our kindred be perfons apt and holy, and without excepti- ons either oflaw,or prudence, or religion,we may doe them advantages be-^ fore others, who have forae degrees of learning and improvement beyond the other J or elfe no man might lawfully preferre his kindred, un- lefle 2(54 Qonfid. of Chrifts firJlT reaching, Pirtii. lefle they were abfolutely tlie abltft in a Diocefe or Kingdom •, which dodrine were a liiare apt to produce fcruples to the Confciences rather then advantages to the cure. But then alio Patrons Ihould be careful, that they doe not account their Clerks by an eftimate taken from comparifon with unworthy Candidates, fet up on purpofe, that when we choofe our kindredwe may abufe our confciences by faying, We have fulfilled our tru(t, and made eledionofthe more worthy. In thefe and the like cafes, let eve- ry man who is concern'd, deal with juftice,noblenelle,and fincerity,with the iimplicity of a Chriftian, and the wifdome of a man, without trickes and ftratagems to diladvantage the Church by doing temporal advantages to his friend or family. ^. The bleiledMafter began his office with a Sermon of repentance, as his Deceflbr ^ohn the Bapiift did in his miniftration, to tell the world that the new Covenant, which was to be eftabliilied by tlie mediation and office of the holy JESUS, was a Covenant of grace and favour, not eftablifhed upon works, but upon promifes, and remillion of right on Gods part, and remiflionoffinsonourpart. The law was a Covenant of works, and who ever prevaricated any of its fandions in a confiderable degree, he flood fentenced by it without any hopes of reftitution fupplyed by the Law. And therefore it was the Covenant of works ^ not becaufe good works were then required more then now, or becaufe they had more efficacy then now, but becaufe all our hopes did rely upon the perfeftion of works and inno- cence without the fuppletories of grace, pardon, and repentance. But the GoCpelisthere^ore a Co'vemnt of grace^ not that works are excluded from our duty, or from cooperating to heaven 5 but that becaufe there is in it fo much mercy, that the imperfedions of the works are made up by the grace of J E S U S, and the defeds of innocence are fupplyed by the fubftituti- cn of repentance. Abatements are made for the infirmities and miferies of humanity; and ifwe do our endeavour now after the manner of men, the faith of JESUS CHRIST, that is, conformity to his laws, and fubmiffion to his dodrine, entitles us to the grace he hath purchafed for us, that is, our fins for his Hike fliall be pardoned. So that the Law and the Gofpei are not oppofed barely upon the title of /»//' mdworks^butasthe Covenant of faith J and tk Covenant of works. In the faithofa Chrillian works are the great ingredient, and the chief of the conftitution, but the Gofpei is not a covenant of werks^ that is, it is not an agreement upon the flock ofinnocence without allowances of repentance, requiring obedience in rigour, and flridefl eflimate. But the Gofpei requires the holinefle of a Chriflian, and yet after the manner of a man^ for, always provided, that we do not allow to our felves a liberty, but endevour with all our flrength, and love with all our foul 5 that, which if it were upon our allowance would be required at our hands, now that it is againft our will, and highly contefled againft, is put upon the flock of C H R I S T, and allowed to us by GOD in the accounts of pardon, by the merits of JESUS, by the Covenant of the Gofpei, And this is, the repentance and remiffion of fins, which lohn firfl preached upon the approximation of the Kingdome, and CHRIST at the firfl manifeftation of if, and the Apoflles afterward m the Name of J E S U S. 4. JESUS now having begun his preaching, began alfo to gather his fa- mily -J and firil called Smon and Andrew^ then Lmis and ^t'^^;, at whofc vocatioiJ t)artii. And yvhat happened thereupon. 16'^ vocation he wrought a miracle, which was a iignification of their office, and the fucceffe of it 5 a draught ot Hlhesfo great and prodigious, thatitcon- vmc'd them that he was a perfon very extraordinary ,whoie voice the Filhes heard, and came at his call ^ and fmce he defigned tliem to become Hfliers of men, although themfelves were as unlikely inftruments to perfwade men, as the voice of the Son of man to command fillies , yet they fliould prevail in ib great numbers,that the whole world lliould run after them, and upon their Summons come into the net, of the Gofpel-, becoming Difciples of the glorious Nazarem. S. Peter the firft time that he threw his net, at the defcenc of the holy Ghofh in Pentecofl^ catched three thoufand men •, and at one Sermon fomttimes the Princes of a Nation have been converted, and the whole land prefently baptized 5 and the multitudes fo great, that the Apoftles were forced to defign fome men to the miniftration of baptifm by way of peculiar office ; and it grew to be work enougli, the eafinelle of the mmiftery being made bufie, and fuUofimployment, where a whole Nation became Difciple. And indeed the Dodrineis fo holy, the princi- ple fo divine, the inftruments fo fupernatural, the promifes fo glorious, the revelations fo admirable, the rites fo myfterious, the whole fab rick of the Dilcipline fo full of wifdome, perfwafion and energy,that the infinite num- ber of the firft converfions were not fo great a wonder, as that there are fo few now : Every man calling himfelf C/;r(/?/4», but few having thztforver of godlinijp, which diftinguiilies Chriflian from a word, and an empty narriei And the Word is now the fame, and the arguments greater, for fome have been growing ever fince, as the prophecies have been fulfilled, and the Ser- mons more, and the Spirit the fame, and yet fuch diverfity of operations, that we hear and read the fermons and didates Evangelical, as we do a Ro- mance, but that it is with lelTe paffion, but altogether as much unconcerned, as witlr a ftory o'i Salmanazar ^ or ibrahsm Bajja ^ For we doe not leave one vice, nor rejed one luft, nor deny one impetuous temptation the more for the four Gofpels fake, and all S. PW^Epiftles mingled in the argument. And yet all think themfelves fifties within C H R I S T S net , and the prey of the Gofpel •, and it is true they are fo ^ for the Kingdome is like un- to a net, which inclofed fifties good and bad, but this ftiall be of fmal advantage, when the net ftiall be drawn to the fhore, and the feparation made. When JESUS called thofe Difciples, they had been fiftiing all night, 5 snd caught nothing -, but when CHRIST bade them let down the net, they took multitudes: to ftiew to us, that the fuccefTe of our endevours is not in proportion to our labours, but the Divine affiftance, and benedidi- on. It is not the excellency of the inftrument, but the capacity of the Sub- jed, nor yet this alone, but the aptnefte of the application, nor that without, an influence from heaven, can produce the fruits of a holy perfwafion, and converfion. Paul may plant, and A-pollo may water ^ but G D gives the in- creafe. Indeed when we let down the nets at the Divine appointment, the fuccelTe is the more probable, and certainly GOD will bring benefit to the place, or honour to himfelf, or falvation to them that will obey, orcon- vidion to them that will not : But what ever the fruit be in refped of others, the reward ihall be great to themfelves. And therefore S. Paul did not fay he had profited, but he had laboured more then they all^ as knowing the Divine acceptance would take its account in proportion to our endevours C c and z66 Qonfid. upon Cbrifts Jirjl preaching vtnii. and intendments, not by commenfuration to the effeifl, which being with- out us, depending upon GODS blelfing, and the cooperation ot the re- cipients can be no ingredients into our account. But this alfo may lielp to fupportthe wearinefle ot'our hopes, and the protradion and deiening of our expedlation, if a laborious Prelate, and tin afliduouS Preacher have but few returns to his many cares and greater labours. A whole night a man may labour ( the longeft life is no other ) and yet catch nothing, and then the Lord may vifit us with his (jiecial prerence,and more forward alii ft ances, and the harveft may grow up with the fwiftnefle of a gourd, and the fruit- fulneffe of olives, and the plaifance of the vine, and the fticngth of wheat. And whole troops of penitents may arife from the darknefs of their graves, at the call of one Sermon, even when he pleafe: and till then we muft be content, that we do our duty , and lay the confideration of the efted: at the feetofTESUS. ^ In the days of the Patriarchs, the goverriours of the Lords people were called Shepherds ; fo \yas Mejes^ and fo was DAfid. In the days ot the Go- fpel they are Shepherds ftill, but Avith the addition of a new appellative, for now they are called Ftjhers •. both the callings were honeft, humble, and laborious, watchful and full of trouble, but now that both the titles are con- jund we may obferve the fymbol of an implicit and folded duty. There is much fimplicity and care in the Shepherds trade : there is much craft and labour in the Filfiers 5 and a Prelate is to be both, full of piety to his flock, careful of their welfare-, yet becaufe in the political and fpiritual fenfe too, feeding andgovermfig are the fame duty, it concerns them that have cure of fouls to be difcreet and wary, obfervant of advantages, laying fuch baits for the people, as may intice them into the nets of JESUS Difcipline. But being crafty I caught you (faith S. Paul ) For he was a hilier too, and fo muft fpiritual perfons be filhers to all fpiritual fenfes of watchfulneUe and care and prudence^ onely they muft not fiili for preferment and ambitious pur- pofes, but muft fay with the King of Sodom, Date mbis animaf, cxte^a v$his tollite, which S.Paul tenders, Wefeek notyour^, htyou. And in order to fuch acquift, the purchafe of Ibuls , let tfiem haVe the diligence, and the craft offifhers, the watchfulnefTe and care of ftiepherds, the prudence of poli- ticks, the tenderneffe of parents, the fpirit of Government, the warineife of obfervation, great knowledge of the difpolitions of their people, and expe- rience of fuch advantages, by means of which they may ferve the ends of GOD, and of falvation upon their foul. When Peter had received the fruits of a rich miracle in the prodigious and profperous draught of fiflies, he inftantly hds down at the feet of J E- SUS, and confeffes himfelf a finner, and unworthy of theprefence of CHRIST. In which confeflion I not onely conlider the convidion of hisunderftandingby theteftimonyof the miracle, but the modeftyofhis fpirit, who in his exaltation, and the joy of a fudden and a happy fuccefte, retired into humility and confideration of his own unworthinefle , left as it happens in fudden joyes, the laviflinefte of his fpirit fliould tranfport him to intemperance, to loofer affedions, to vanity, and garilhneffe, lefte becom- ing the feverity and government of a Difciple of fo great a Mafter. For in fuch great and fudden accidents men ufuallyare dilTolved and melted into joy and inconfideration , and let fly all their fevere principles and di- fcipline of manners, till as Peter here did, though to another purpofe, they fay Part II. And what happened thereupon. l6j liiy to CHRIST, Depart from mc O LORD ^ as if fuch excellencies ot joyes like the leflei- ftars did didippear at the prefence of him, who is the fount:iin of all joyes regular and juft. When thefpiritsof the body have been bound up by the cold winter ayr, the warmth of the fpring makes fo great an aperture of the pafl:iges,and by confequence fuch diliblution of fpi- rits in the prefence of the Sun, that it becomes the occa(ion of feavers and violent difeafes. Juft fuch a thing is a fudden joy, in which the fpirits leap out from their cells of aufterity and fobriety, and are warmed into feavers and wildnelfes, and forfeiture of all judgment and rigorous underftanding. In thefe accidents the beft advice is to temper and allay our joyes with fome inftantconliderationofthevileft of our fins, the Ihamefulleft of our dif- graccs,the moft dolorous accident ofour lives, the worft of our fears, with s'lmui&qmd meditation ofDeath, or the terrours of Doomei'-day,or the unimaginable g'^^'i"^ ?"<"< miferies of damned and accurfed fpirits. For fuch con fiderations as thefe, g"!^'^'^"'''''''^''''' are good inftruments of fobriety, and are correctives to the malignity of ex- celTive joyes, or temporal profperities, which like Minerals, unlelle allayed by art, prey upon the fpiiits, and become the union of a contradiction, being turned into mortal medicines. At this time JESUS preached to the people from the Ship,which in the g, fancies and tropical difcourfings of the old Dodors fignifies the Church, and declares that the homilies of order and authority, muft be delivered from the Oracle •, they that preach muft be fent, and GOD hath appoin- ted Tutors and Inftrudors ofour confciences by fpecial defignation, and peculiar appointment^ if they that preach, doe not make their Sermons from the Ship, their difcourfes either are thefalfe murmurs of hereticks, and falfe Shepherds, or elfe of theeves and invaders of Authority, or corrupters of Difciphne and Order. For G O D, that loves to hear us infpecial places, will alto be heard himfelf by fpecial perfons-, andfince he fent his Angels Minifters to convey his purpofes of old then when the Law was ordained by Angels, as by the hands of a Mediator, now alfo he will fend his fervantsthe Tons of men, fince the new Law was ordained by the Son of man, who is the Mediatour between GOD and Man in the New Cpvenant. And therefore in the Ship JESUS preacht, but he had firft caufed i-t to put off from land, to reprefent to us, that the Ship in which we preach muft be put offfrom the vulgar communities of men, "^ feparate ~ ,, v„ , ,« from the people, by the defignation of fpeaalap- ^ ^^Titnt"" ^S J/ST/S! pointment, and of fpecial hoUnefle, that is, they nei- ?ia»<, ^'w« h/^s? 'si^^ct-Ja/- ^aVo^^ jjv ther muft be common men, nor of common lives, T-^"' ° 7^' *?»"»' i^» f'^;"!^,^'' -^^ct?^- but conlecrated by order, and hallowed by holy Ii- .acs^yll,, Hieroc. in Pytbag, vmg, left the perfon want authority in deftitution of a Divine Charader, and his dodrine lofc its energy and power, when the life is vulgar, and hath nothing in it holy and extraordinary. Tlieholy JESUS in the choice of his Apoftles was refolute and de- <,_ termined to make eleftion of perfons bold and confident ( for fo fhe Galile- ans were obferved naturally to be, and Peter was the boldeft of the twelve, and a good Sword-man, till the Spirit of hisMafter had faftned hts fword within the fcabbard, and charmed his fpirit into quietnefte) but he never chofe.any ofthe Scribes, and Pharifees, none of the Doftors of the Law, but perfons ignorant and unlearned ^ which in defign , and inftitutions, Vvhofe divinity Ls not demonftrated from other arguments, would feem an C c a art z6S TheTrajer. Panii. art of concealment and diftruft. But in this, which derives its rays from the fountain of wifdome,moft openly and infallibly, it is a ccflteftation againft the powers of the world upon the interefts of GOD, that he w ho does all the work, might have all the glory, and in the produdions in whidi he is tain to make the inftruments therafelves, and give them capacity, and adi- vity, every part of the operation, and caufality, and effed, may give to G O D the fame honour he had from the Creation, for his being the oncly workman •, with the addition of thofe degrees of excellency, which in thew^rksof redemption of man are beyond that of his Creation and firft being. The Prayer. r^ Eternal ^ESU, Lord of the Creatures^ and Prince of the Catholick ^^ Church, to whom al Creatures obey in acknowledgement of thy fupreme Do- minion, and a/l according to tf^ diffofitioH cooperate to the advancement of thy Kingdome ^ he f leafed to order the affaires and accidents of the world, that all things in their capacity may doe the work of the Gofpel, and cooperate toihegopd of the Eleil, and retrench thegrowth of I'ice, and advance the intereffsofver- tue. Make alhhe fates and orders of men Dtjciples of thy holy injlitution : Let Princes worfiip thee and defend Religion-, let thy Clergy do thee honour by per- fenalzeal, andvigilancy over their flocks ■ let all the world fubmit to thy Scepft?, andpraife thy righteoafnejje, and adore thy judgements, and revere thy laws, and in the multitudes of thy people within the inclofure of thy nets, let me alfo commu- nicate in the offices ofafri^ and religious duty, that I may know thy voyce, and obey tfjy call, and entertain thy holy Spirit, and improve my talents-, that 1 may alfo communicate in the blejsings of the Church -, and when the netsjhaUbe drawn tothejlore and the Jngelsf])all make feparation of the good ffhes from the bad, I may not be rejeBed, or thrown into thofe Seas cf fire, which jhall afftif the enemies of thy kingdome , but he admitted into the focieties $f Saints and the everlajling communion of thy blessings and glories, O Bleffed and eternal ^ESU. Amen. D I SC OURS Part II 169 Discourse IX, 0/ Repentance. \He whole Dodiine of the Gofpel is comprehended by the Holy i. Ghofi in thefc two Summaries, Fatth and Refentancc^ that thofe two ^^' *'=• ' potent and imperious faculties, which command our lower powers, which are the fountam of adions, the occafion and capacity of Laws, and the title to reward or punillimeut, the Will and the Undaftanding^ that is, the whole man confidered in his fuperiour faculties, may become fubjeds ofthe Kingdome, fervants of JE SUS, and heirs of glory. Faith fup- plyes our unperfed conceptions, and correds our ignorance, making us to diftinguilh good from evil, not onely by the proportions of reafon, and cuftome, and old laws, but by the new ftandard of the Gofpel ^ It teaches us all thofe duties, which were enjoyned us in order to a participation of mighty glories :, it brings our underftanding into fubjedion, making us ape to receive the Spirit for our guide, CHRIST for our Mafter, the Go- fpel for our rule, the laws of Chriftianity for our meafure of good and evil: Anditfuppofesusnaturally ignorant, and comes to fupply thofe defeds, wiiich in our underftandmgs were left after the fpoiles of innocence and wifdome made in Paradile upon Adams prevarication, and continued and increafedby our negled, evil cuftomes, voluntary deceptions, and infinite prejudices. And as Faith prefuppofes our ignorance, fo Repentance pre- fuppofes our malice and iniquity •, the whole defign of CHRISTS coming, and the dodrines of the Gofpel being to recover us frum a mifera- ble condition, from ignorance to Ipiritual wifdome, by the condud of Faith ^ and from a vitious , habitually depraved life, and ungodly manners to the purity ofthe Sons of GOD, by the inftrument of Repentance. And this is a loud publication of the excellency and glories ofthe Go- 2. fpel, and the felicities of man over all the other inilances of creation. The Angels, who were more excellent Spirits then humane fouls, were not comprehended and made fafer within a Covenant and Provifions of Re- pentance. Their firft ad of volition was their whole capacity of a bliHeful oramiferable eternity: they made their own fentence, when they made their firft Eledion , and having fuch excellent knowledge, and no weak- nefles to prejudge and trouble their choice, what they firft did, was not capable of repentance, becaufe they had at firft in their intuition and fight all, which could afterward bring them to repentance. But weak man, who knows firft by elements, and after longftudy learns a fyllable, and in good time gets a word, could not at firft know all thofe things, which were fiifficient or apt to determine his choice,but as he grew to underftand more, faw more reafons to refcind his firft eledions. The Angels had a full pe- remptory will, and a fatisfied underftanding at firft, and therefore were not to mend their firft ad by a fecond contradidory. But poor man hath a will always ftrongeft, when his underftanding is weakeft, and choofeth moft, when he is leaft able to determine, and therefore is moft paflTionate in his «[efires,and follows his objed with greateft earneftnefte,when he is blindeft, C c 5 and i^o Of %epentance. Pare II. and hath the leaft reafon fo to do. And therefore GOD pitying man, begins to reckon his choices to be criminal, juft in the fame degree, as he gives him underftanding. Tiie violences and unreafonable adions of child- hood are no more remembred by GOD. then they are underftood by the childe. The levities and pafifionsofyouth are not aggravated by the impu- tation of malicc,but are fins of a lighter dye,becaufe reafon is not yet impref- fed, and marked upon them with charaders, and tindure in gram : but he, \vho, when he may choofe becaufe he underftands, fliall choofe the evil and rejed the good, ftands marked with a deep guilt j and hath no excute left to him, birt as his degrees of ignorance left his choice the more imperfed. And becaufe every fmmr in the ftyle of Scripture is a fuol^ and hath m cledion as imperfeit, as is theadion-, that is, as great a declenfion from prudence, as it is from piety, and the man underftands as impertedly as he pradifes ^ therefore GOD (ent his Son to take upon him, not the na- ture of Angels, but the feed of ^^r^t^/iw, and to propound falvation upon fuch terms, as were poflfible ; that is, upon fuch a piety, whicli rtlies upon experience, and trial of good and evil ; and hath given us leave, it we choofe amifife at firft, to choofe again, and choofe better : CHRIST having undertaken to pay for the iflues of their firft follies, to make up the breach made by our firft weakneftes, and abufed underftandings. 3, But as G O D gave us this mercy by C HR I S T, fo he alfo revealed it by him. He firft ufed the authority of a LORD, and a Creator, and a Law-giver, he required obedience, indeed upon reafonable terms, upon the inftance of but a few Commandments at firft, which when he afterwards multiplyed, he alfo appointed ways to expiate the fmaller irregularities; But left them eternally bound without remedy, who fliould doe any greae violence or a crune. But then he bound them but to a temporardeath. Onelythis^ as an eternal death was alfo tacitely implyed, fo alfo a remedy was fecretly miniftred, and repentance particularly preached by Homilies diftind from the Covenant oi'Mofis Law. The law allowed no repentance Luk. 14.16. fot greater crimes, he that was cen-victed of adultery was to dye wtihout tnercj'^ but God pitied the miferies of man, and the inconveniencies of the Law, ^Qjn „; and fent CHRIST to fuffer for the one, and remedy the other:/^r fo it heho'vedC H RJ ST to fuffer^ and to rife from the dead^ and that repent arjce^ ^ndremifsion of fns (bould be f reached in his name among all nations. And now this is the laft and onely hope of man ^ who in his natural condition is imperfeft, in his cuftomesvitious, in his habits impotent and criminal. Be- caufe man did not remain innocent, it became neceflary he iliould be peni- tent- and that this penitence ftiould by fome means be madeacceptable,thac is, become the inftrument of his pardon, and reftitution of his hope. Which , . ^ becaufe it is an ad of favour, and depends wholly PuiCits Dee) urn (ulior v injmtiais, lta-j- j ^ 1 jL ifrZJi dumjapunii^ upon the Divinc dignation, aud was revealed to fls confuitm mo 5 vimc rtfmfum by JESUS CHRIST, who was made not VeUdarc^tm'i^raremjHi onely the Prophet and Preacher, but the Mediator Cororalliios. Hor.l.i. t)d.J4. / t 5 . * or this new Covenant and mercy, it was necellary we ftiould become Difciples of the holy JESUS, and fervants of his in- ftitution; that is, run to him to be made partakers of the mercies of this . newCovenant,and accept of him fuch conditions as he iliould require of us. 4. This Covenant is then configned to us , when we firft come to CHRIS T, that is, when we firft profefte our felves his Difciples, and his tervantj, Part ir. Of %epentance, Z7 1 fervants, Difciples of his Dod^rine, and fervantsof his inftitution ^ that is, in Baptirme,in which CHRIST who dyed for our fins makes us par- takers ot his death. Forrve are buried by BaptijmcirUo his rli'uth^ faith S. Paul. Which was alio reprefented in ceremony by the immerfion appointed to be ^^"^ ^^■ the rite of that Sacrament. And then it is that GOD powrs forth together with the Sacramental waters a I'alutary and holy foimi !• i ot grace to walli the foul from all its flains,and impure adherencies. And therefore this lirft acceffe to C H R I S T is in the flyle of Scripture called regcner.itter}^ the i Per, ?. zi. nervbirth^ redemption^ renovation^ expiation^ O'c atonement with GOD, and li"'"' ''• ^ jujlificatit/n. And thefe words in the new Teffament relate principally, and Rum ?."i6.'' properly to the abolition of fins committed before Baptifm. For we are (^^l ^^6. pijtified freely by hrs grace through the redemption that is in J' E S U S Rjm.j.i4,M- CHRIST^ whom COD hath Jet forth to be a propitiation to declare his Righteoufne(]c for the remifsion of firmes that are pafi. To declare I fay at th^s time his nghteo'fnefjc. And this is that, which S. Paul calls ]i*flificatis» by ver. 17. faith, that boafting might be excluded, andthe grace of GO D by ^ E- S U S made exceeding glorious. For this being the proper work of CHRIST,, the firfl entertainment of a Difciple, and manifeftation of that flare which is firfl given him as a flivour, and next intended as a duty, is a total abolition of the precedent guilt of finne, and leaves no- thing remaining, that can condemned we then /y^e/y receive the intiie, and perfed effed of that atonement, which CHR I ST made for us; we are put into a condition of innocence and favour. And this I fay is done re- gularly in Baptilm -^ and S. /"W expreires it to this fenfe, after he had enu- merated a feries of vices fubjeded in many, he:xddes,and fuchwere [ome of '^ ^°'-<'- ^^■ yoti^btitye aretvajhedjbttty^are fan^fified, There is nothing of the old guilt remanent , when ye were wajhed ye were fancJifed , or as the Scripture calls it in another place, Tee were redeemed from your vain converfation. ' ^^^■^- '^• For rl-i'^ grace w.^s the formality of the Covenant : Repent and belie ve the c Cofpel. Ec'ent and be converted, ( fo it is in S. Peters Sermon,) and your finnes Mark 1. 1 5. fial/ be do/,c aw.iy, that was the Covenant. But that CHRIST chofe Aft- j- ^ ■?• Baptifm for its fignature appears in the Parallel •, Repent and be baptized, and ^,3,'i,^', ^ ,'g ivajh away your (ins ; For CHRIST loved his church, and gave himjelffor Ephei". 5.26. if, that he might fancJifie and cleanfe it with the wafhing of water by the word, that he might pnfent it to himfelfe a glorioles c hurch, not having fpot or wrinkle, or anyfuch ihir.g, but that it fheuldhe holy a?id without blemifh. The fandifica- tion is integral, the pardon is univerfal and immediate. But here the procefle is fliorr, no more at firft but th]S, Repent and be 5. baptized, and wajh away your finnes,\vhich baptifme becaufe it was fpeedily ^ ,, , adminiflred, and yet not without the preparatives of Faith and Repentance, JjUi,^/^'^^* it is certain thofe predifpofitions were but inflruments of reception, a^ firings repent of thy fins^ hcltevc in pronunbantur. Ratio mum ifl,q,i,aamcavo- X £ S U S ^ and turn chrtlltant, and althvuzh ihou t.i//no?7 ov:;;f. Nemo nos conduxerat, V. 7. -^ , , ^ '. . / rj I t n i i e4A«J^/wt/i!T£,>H^/ oAH^if, d}^i'^ef- ^'■^ "W*^ '» '"^ embraces of death, yetthou jbaitbe f.afj.lia.m ■'himT&-. Cui refpondct Chri- comprehended of immortality. Baptizalus ad horam ^£:-Ll!i7,irt;^.^Zr^' ficurushincexa^m^SAuflin. A baptized perion dying immediately Ihal live eternally and gloriouily And this was the cafe of the Thiefe upon tiie Crofle-, he confefled CHRIST, and repented of his fins, and beg'd pardon, and did ads enough to facilitate his firft accede to C H R I S T, and but to remove the hindrances of G O D S favour 5 then he was redeemed and reconciled to GO D by the death of JESUS, that is, he was pardoned with a full, mftantaneous, integral and clear pardon : With fuch a pardon, which decla- red the glory of G O D S mercies, and the infinicenefle of C H R I S T S merit, and fuch as required a mcer reception, and entertainment on mans part, g^ But then we have received fo great a favour, enter into Covenant to correfpond with a proportionable endevour; the benefit of abfolutepar- AA. 3. 19. don, that is, falvation of our fouls, being not to be received, ti/l the times of refrejling Iha/I come from the presence of the Lo RDi^ all the interval we have promifed to live a holy life in obedience to the whole Difcipline of JESUS. That's the condition on our part: And ifwe prevaricate that, the mercy fliewn to the Blefled Thiefe is no argument of hope to us, be- Lket kt/o vm- caufc he was faved by the mercies of the firft accefte, which correfponds to urn meruijjit hi the remiflion of fins, we receive in Baptifm -, and we (hall perifli by break- awu7"Z ("- ^"§ °"^ ^v" promifes and obligations, which CHRIST pafled upon us, men ckdtt biip- when he made with us the Covenant of an intire and gracious pardon. ti^tispcccandi, fi^ f erf ever mdi authotitatem. Tunc cnim bapiixatmeft, qui tunc frwmm Chriffim'm cruce confcjjiii eft. Fm'ucnl'ta cmmjiinextrcmo zitahiatuadvcncnt,fnnat & liberal in ablutionc baptifmi. lUi auum, cum potucrimt, nunquam cenvertivoliimint, confcentes am jam fccca/tncqucmtjmn fee facile acquirunt, gwrf^otef. S. Aug.cap. nu!- Uis. depcenit.dilt. 7. 9. For in the precife Covenant there is nothing elfe defcribed, but pardon Vidcpa-.ti. fo given, and afcertained upon an obedience perfevering to the end. And ^afixofjffia th's is clear in all th'ofe places of Scripture, which exprefle a holy, and inno- cent life to have been the purpofe and defign of CHRISTS death for I Pet. 2 24. us, and redemption of us from the former eftate. CHRIST Lire our fins in his orvn body on the tree, that we being dead unto fins, peuld live unto righte- eufncffe, by ivhefe (Iripesye are healed. \_Exinde~\ from our being healed, from our dying unto linne, from our being buried with CHRIST, from our being baptized unto his death ; the end of C H R I S T S dying for us is, that we lliould live unto righteoufneffe : which was alfo highly and pro- Liikei.7? phetically exprefted by S. ^i/^^/jry in his divine extafie. This was the oath which he pvare to our forefather Abraham, that he would grant unto us, that we bcin^ delivered out of the hands of our Enemies might ferve him without fear, in holine^e andrighteotfne(l'e before him, all the days of our life. AndS. PWdif- 1 ^it , , courfes to this purpofe pertinently and largely. For the grace ofG D, that hrmgeth f ah at ion hath appeared to all men, tea ching us that denying ungodli/tejfe and Parcii. O/'^epCHtance. 2.-72 andtvorlMy lujls ^hiftmt Aageli^ quibus in Livaao renurit'wvinnu^ faith Ter- tnlitM^ thofe are the evil Angels,the Devil and his works, which we deny or renounce in Baptifm] wc jhould live ^ebcrly^ rt^htceirother. And therefore G O D in his inhnite vvifdome torefeeing our frequent relapfes, and confidering our infinite uiHrmities, appointed in his Church an ordina- ry miniftery of pardon •, deligning the Mniifter to pra)' for iinners, and pro- niifing to accept him in that his advocation, or that he would open or Ihut heavenrefpectively tohisadon earth, that is, he would hear his prayers, and verifiebis miniftery , to whom he hath commuted the nwrdcfrcconcilta- tion. This became a duty to Chriftian Muiifters, fpirirualperfons, [that they ^[xowld re ft ore a per jon overtaken in /i/?«//] that is, reduce him totheGal.6 i. condition he begins to lofe, [that they fliould fray over fick perfons^who^^'^''^''^' are alio commarided to con/ejje thetr fws^ and GOD hath promifed,that the fins they h.ve commmedlhal he ,^^;i£:'^%^^C^'f^kS^ forgiven them. Thus S. Paul abloived the inceftuous a.hha. am>^AK?,{\a.i,n^^ifii£ru, Wi auth excommunicate Corinthian, in the per [on of Chnft he ^.^'^iif.^ .^ «"?'"''*; ^^^- V'^i' ^ ^ *■ ftfr^4W /;/w. And tins alio IS the confidence S.3^(?/w apoiIoI 51. '^^ ■ ^^ ' taught the Chriftian Church, upon the ftock of the , '^ ot??u-3^hV ym^. Qii au'« ■ «; .h^r^^y, excellent mercy of GOD, and propitiation of ':i:^::l^:^&T&i'^:^'^' JESUS: If xve confcjje our ftris^ he is faithful and ]ufl to forgive us our fr,is^ and to ckanfe us from all Hnrighteoufneffe . Which »Joi>n'-9- difcourfe he direfts to them, who were Chiiftians already initiated into the inftitution of J E S LI S. And the Epiftles, which the Spirit fent to the fe- ven Afian Churches, and were particularly addrefted to the Billiops, the Angels of thole Churches, are exhortations, fome to perfeverance, fome to repentance, that rhc^ may return fom whence they are fallen. And the cafe is Apoc-al. i. fo with us. That it is impoftible we fliould be adually and perpetually free from fin in the long lucceflion of a bufie, an impotent, and a tempted con- verfation. And without thefereferves of the Divine grace, and after ema- nations from the Mercy feat, no man could be faved 5 and the death of CHRIST would become inconfiderable to moft of his greateft pur- pofes •, for none fliould have received advantages, but newly baptized per- ibns, whofe albes of baptifm ferved them alio for a winding flieet. And therefore our Baptifm although it does confign the work of God prefently to the baptized perfon in great, certain,andintireeffed in order to the re- miflion of w^hat is paft,in cafe the Catechumen be rightly difpofed, or hin- ders not-, yet it hath alfo influence upon the following periods ofourlife, and hath admitted us into a lafting ftate of pardon, to be ''renewed and actu- ally applyed by the Sacrament of the Lords fupper,and all other Minifteries S« difcourfe ,- 6ot Baptif. Evangelical , and fo long as our repentance is timely, adive , and af feftive. But now although it is infinitely certain, that the gates of mercy ff and ig. open to finners after baptifm^ yet it is with fome variety,and greater difficul- ty. He that renounces Chriftianity,and becomes Apoflate from his religi- on, not by a fecming abjuration under a ftorme, but by a voluntary and hearty derelidion, he feems to have quitted all that grace, which he had re- ceived, when he was illuminated, and to have loft tlie benefits of his redem- ption, and former expiation. And I conceive this is the full meaning of thofe words of S.PW, which areof higheft difficultv,and latent itn(e.For it Hcb. 6. 6, is impefsihle for thofe ^who were once enlightned^&c.if they jh all fall aivay^to renew them again unto repentance. The reafon is there fubjoyncd, and more clearly explicated a little after: For if xve fin wilfully after we have received the ^^■^°^^ D d knowledge 2,78 Of%epentance. Partn. kmxvkdge of the tmh^ there remains no mere jacrifice for fmnes^ for he hath co»n- tedthe bloudof the Covenant^ wherewith he was jan£iiped^ an unholy things and hath done dcjfite to the jprit of grace. The meaning is divtrs according ta the degrees of Apoftafie or relapfe -, they who tall away after they were once enlightned in Baptifm, and felt all thofe blefled effeds of the fundifi- cation, and the emanations of the Spirit; if it be into a contradidory Hate -,.,.. „ „ , of fin and mancipation, and oblliaate purpoics to ■i^iadigiiiir rcjcHa eU paemtcntia? Baud r ^i n ■ L 1 • /• qiuiquam. scdrenovatw per twvum baptifmu ietve chrrp enemiss, then thcrc remains nothing, rqcaa e(l. Rcnovatio namquc ftiiiis Uvacd hut a fcarjul exteclalton of ]udgmi:nt : but if the :S;^:::;^g':;£S/;;::;i:^ backnidingbebutthemtermptionof the firftl^n- Theophyi. in hunc locum. Idem aiunt, ctitv by a fingle ad, or an unconbrmed, unrefol- s. cbryiofl. Ambrof Anfeim. in 10. Heb. vcci, unmalicious habite, then alfo it is impofTible to renew them unto repntance, 'viz. as formerly, that is, they can never be reconciled as before, integrally, fully, and at once, during this life. For that redemption,and expiation was by Baptifm into Chrifts deatlijand tliere are no more deaths of C H R I S T, nor any more (ijcramental conligna- tionsoi the benefit orit^therets no more facnjice for ftns^ but the redempti- on is one as the facrifice is one, in whofe virtue the redemption does ope- rate. And therefore the Novatians, who were zealous men, denyed to the firft fort ofperfons the peace of the Church, and remitted them ro thedi- ,rv, .,■ ni , ■ .■ r vine judgment. The "^Church her felf was ibme- ' CoUotaz'tt m vcltibulo pccmtenttam fecun- • i^ n i ■ n \ r 1.- r- iam^HMtuifmtibuspatefacmt,fcd,amrmd, timesalmoft as zealous agaiuft the fecond lort of ^uiajamfecundo fed amptius mmqimm, gnu perfons lapfed into Capital crimes, granting to them '^S^^'il^^^^^^t:^ repentancebutonce, by fuch difciplines confign- *c.c.9. ing this truth, that every receflion from theftateof grace, in which by Baptifm we were eftablifhed and configned, is a further ftcpfromthepoflibilitiesof heaven, and fonecr a ruine, that the Church thought them perfons fit to be tranfmitted to a judicature immediately Di- vine, as fuppofing either her power to be too little, or the others malice too great, or elfe the danger too violent, or the fcandal infupportable. For con- cerning fuch perfons, who once were pious, holy, and forgiven, (for fo is every perfon worthily and aptly baptized) and afterwards tell into difTolu- tion of manners, extinguifhing the holy Ghoff , doing dtjpite to the fpirit of grace, crucifying again the Lord of life , that is, returning to fuch a condition, from which they were once, and could not otherwife be recovered, but by the death of our dearefl Lord 5 I fay, concerning fuch perfons the Scri- pture fpeaks very fufpicioufly, and to the fenfe and fignification of an infi- nite danger. Forif thefpeaking aword againft the Holy Gholl, be not to be pardoned here nor hereafter,what can we imagine to be the end of fuch aa impiety, which crucifies the Lord of Life, and pits him to an open jhame, which quenches the fpirit, doing defpite to the fpirit of Grace •: Certainly that is worfe then fpeaking againft him. And fuch is every perfon, who falls into wilful Apoftafie from the faith, or does that violence to holinefte, which the other does to faith : that is, extinguifhesthe fparks of illumination, quenches the fpirit, and is habitually and obftinately criminal in any kinde. For the fame thing that Atheifm was in the firft period of the world, and Idolatry in the fecond; the fame is Apoftafie in the laft-, it is a ftate wholly contradidory to all our religious relation to God according to the nature and manner of the prefent communication. Onelythis laft, becaufe it is more malicious and a dedenfion fiom a greater grace, is fomething like the fall of Angels. And of iPwtii. Of %€pentahcL 17$ of this the Empeiour ^tdiAn was a fad example. But as thefe arc degrees immediately nexr,and a little lefsrfo the hopes of pardon are the move vifible. Stmort Mtgus fpake a word, or at leaft thought againft the holy Ghoft, he thought he was to be bought with money. Con- cerning him S. Fctcr pronounced : thou ait in the gall ofhittcrncfje, and tn the Aa. I. ni hondoj tmqnttj^ yet rcfnit and fray G OD^ if per haps the thought of thine heart may be forgiven thee. Here the matter was of great difficulty -, but yet there was a poliibility left, at leaft no impoifibility of recovery declared. And therefore Saint ^ttde bids us, of fome to have compajsion making a difference : verf. n. t^. And others fave mthfear^pulltng them out of the fire -, meaning tnat their con- dition is onely not defperate. And fhll in defcent retaining the fame pro- portion, every lefler fin is ealier pardoned, as better confifting with the Itate of grace: the whole fpirit is notdeftroyed,andthebody of finisnot introduced : C H R I S T is not quite eje(5ted out of poffelfion, but like an oppreiled Prince, ftill continues his claim-, andfuch is his mercy, that lie will ftill doe fo, till all be loft, or that he is provoked by too much vio- lence, or that Antichrift is put in fubftitution, and fin reigns in our mortal body. So that I may ufe the words of Saint lohn^ Theje things I write unto i wk. i, t, ; yoti^thatycfnnot. But if any man fin^roe have a» Advocate tvith the Father, lE SUS C H RI ST the Righteotn^ and he is a propitiation for onr fms^ and not for ours oncly, hut for the fins of the whole world. That is plainly ^although the defigne of the Gofpel be, that we fiiould ereft a Throne tor CHRIST to reign in our fpirits, and this Dodlrine of innocence be therefore preached, that ye fin not, yet if one be overtaken in a fault, de- fpaire not, CHRIST is our Advocate, and he is the propitiation -, 3 he did propitiate the Father by his death, and the benefit of that we receive at our firft accefte to him, but then he is 2. 1 . laying afide every weighty and the fin that docs jo eafly befet m ^ fo Saint Paul • 1 lohn I.J. t^'S is, to walk in the light ^ as he is in the light^for tn htm is no darkne(fe at all^ 2 Pet. 1.4. which we have then imitated , when we have efcapcd the corruption that is m the world through lujls^that is, fo as we are not held by them^ that we take them for our enemies, for the objed and party of our conteftation and fpiritual fight, when we contend eamejlly again fl them, andrefift them unto hloud if nttAhQ^t\ii.i'sht\x\^pure as he is pure. But befides this politive rejedion of all evil, and perpetually contefting againft fin, we muft purfue the interefts of vertue, and an adive religion. ^4* And befides this., faith S. Petcr^ ^^'^^^^ ^H diligence^ addc to your faith ver- y^..^^l,J^f^l^l.tiie^toyour vertue knowledge^ andto knowledge temperance^ and to temperance t.tsuitaelt. p^tience^ and to patience gcdlmelJe^ and to godline[je brotherly kindne(Je^ and to ^iiUfinliiid^ jjrotherlykindne^c charity. All this is an evident profecution of theh'ift de- 'uiidefubcac ? figne, the holineffe and righteoufnefle of a whole lite, the being cleer from dicam : ex bona all fpots and bleiTulhes, 3 being pure and fo prefented unto Chrift •, for up- *rif7MMJfl^w,0"^li^s the Covenant being founded, to this all induftries muft endevour, «vf<3«f«7ic«;- and arrive in their proportions : F or if thefe things he m you^ and abound ^they ^"''"'■'^f"'"'^' fiall make that you be neither barren nor unfruitful mthe knowldgeofour Lord ITpUadTv^i^ 1^ SllS chrilh But he that lacketh the [things is blind., and %ath forgotten & contmm te- he w.is purged from his old fms ■-, that is, he hath loft his baptifmal grace, and -Mcjinampre- ^^ ^^ i^^^^ ^]^^^ £j.^ ^^^^ ^i^y^^^ redemption towards that ftate which is con- Sen. ep. 23. tradiCtoiy and deftrudive of it. 25. Now becaule all thefe things are in latitude, diftance and divifibility, andonelyenjoyne afedulity, and great endevour , all that we can dwell upon, is this , that he who endevours moft, is moft fecure, and every de- gree of negligence is a degree of danger, and although in the intermedial condition between the two ftates of cAr////rf»;7j, and a/«// impiety, there pare II. Of %e^fcntdncc. 2 § ^ is a ftate of recovery and poflSbility,. yet there is danger in every part oi" it, and it increafes according as the deflexion and iiTcgulaiity comes to its !ieight, polition, (l.ite andHnality. S6 that we muffgive all diigenceco wsrkoutour (dvauon ^ and it will ever be tvith fe.rr a»dt;rcrd>li/i(r-^ with tear, that we doe not lole our innocence •, and with tremWms, it we have loft it, for fear vve'never recover, or ne\^er be accepted. Bur holiinclle of life and uninterrupted fmftity being the condition of our fdvation, the ingredient ot the Covenant^ we muft proportion our degrees of hope, aixl confidence of heaven, acccortiing as we have obtained degrees oi' inno- cence, or perfeverance, or reftitiition. Onelythis, As itis ceut.iin he is in a ftate of reprobation,who lives unto fin,that ts,vvhofe aftions are habitL-ud'ly criminal, who gives more of his confcnt to Avickednefte then to vertue : fo it is alfo certain he is not in the ftate of GODS fivour, and tan(ff ification, unlefle he lives unto righteouliiefle, that is, whole delires, and puipolcs, and endevours , and aftions, andcuftomes are fpirituat, holy, fan^ified, and obedient. When fin is dead and the fpirit is life, when the lufls of the'flelh are mortified, and the heart is purged from an evil confcience, and we abound in a whole fyftemeofChriftianvertues, when our hearts are right to G O D, and with our afiedions and our wils we love G O I> and keep his Commandments, when we do not onely cry L o R D^ L o R X), but dX- {odoehii m!l^ then CHRIST dwels in us, and we in CHRIST. Now let all this be taken in the Weft fenfe that can be im.igined, all I fiy which out of Scripture I have tranfcribed, {_cajltn^ away every weighty laymg afide all malicc^morlijjwg the deeds of the]lcjh^ crucifyingthc old ma)irvhh alt hii affciiieyis dndliijls^ and then ha'vwg (p aped the corrnftian that is m the nmid through lujljheiidii'i this, addttjg'vertiie to vertue till all righteoufm^e be ful filed in its^ rvalk/ng in the light ^ pitting on the Lo R D ^ ES U 5, fmi- fymgoi'.r jehcs as G O D is f>ure^ follcwing peace rvith all men and hely»e(Je^ rejijling unto blond^ living in the (}irit^ being holy in all manner ofconverfatim^ as he IS hoi) ^bcin^ careful ani excellent in all converfat/on andgodlfnefje^ J all this beingafirftdefign of CHRIST S death and our reconcilement, can mean nolefte but that, i. Wediould have in us no affedion to a fin ; of which we can beft judge •, when we never chufe it, and never fall under itbucby furprife, and never ly under itatall, but inftantly recover, judg- " '^"'f"" ^'^ ingourfelvesfeverely, and z. That we ftiouldchoofe vertue with great m!iTc/ inquifitive for oportunities , apprehenfive of the offer, cheerful in the^'^-^yh'l^!- acftion, andperfevering in the employment. §Ayn'mili£. Now let a prudent perfon imagine what infirmities and overfightscan confift with a ftate thus defcribed , and all that , does no violence to the Covenant •, Goii pities us and calls us not to an account for what morally cannot, or certainly will not with great induftry be preven'red. •^ But whatfoever is inconfiftent with this condition, is an abatement from our hopes, as it is a retiring ,1'"':'^"- f r,r t/? '■w^<3««^"^''^/^7'' ^^'w ,.'. ,. , j^P n n ■ t 1 • 1 1 tTmvoQtjanojf- SopaWi' dixit dil/i»iu!a/uU -m condition, which Chrift ftipulated with us, when ^«f He that is guilty of the profanation of the name of GOD, he flrali » not interrupt the apparent malignity of it by his prefent repentance, nor » make atonement in the day of expiation, norwaflitheftainsawayby 3> chaftifing of himfelf, hut during his life it remains wholly w fujjence^ and 5> before death is notextinguillied, according to the faying of the Prophet " Efay ; ^hts iniquity jhall not he Uotted out till ye dye^ faith the LORD of Euy. n. 14. ■>■> Hofts 5 and fome wife perfons liave affirmed, that //ic^/' related to this in hisexprellion, and appellatives of GOD-, whom he called ///<- G o D ef Ahrahaffj^ and the fear of his father Jfaak, becaufe (as the Dodors of the Jews Gen. j i . 4 1. tell us ) Abraham being dead was afcribed into the final condition of GODS family •, but ifaak being living had apprehenfions of G O D, not onely of a pious, but alfo of a tremulous fear : he was not fure of his own condition, much lefTe of the degrees of his reconciliation, hwv far GOD had forgiven his fins, and how tar he had retained them. And it is certain, that it every degree ot the divine favour be not affured by a holy life, thofe fins, of whofe pardon we were moft hopeful, return in as full vi- gour, and clamorous importunity as ever, and are made more vocal by the appendant ingratitude,and other accidental degrees .And this CHRIST taught us by a parable -, for as the Lord made his uncharitable fervant pay all that debt, which he had formerly forgiven him, even fo jpi//Ma:h. i3. jy. GOD doctoa-s, i( we from our hearts forgive not one another their tre(pa(jes. Behold the goodnefj'e^ andfeverity of G O D^ faith S. Paul, on them which fell Rom. 1 1. 1». fever it^ • hut on thn\goodne(fe^ if thou continue in thatgoodnefe^ otherwife thou fb alt he cut off. For this is my Covenant which I fhall make with them^when I ''^•'■^■ jhall take away their fins. And if this be true in thofe fins, which GOD certainly hath forgiven, fuch as were all thofe, which were committed be- fore our illumination •, much rather is'*it true in thofe, which we commit- ted after, concerning whofe a(5lual and full pardon we cannot be certain %vithout a revelation. So that our pardon of fins, when it is granted after the breach of our Covenant,is juft fo fecure as our perfeverance is : concerning which becaufe we muft afcertain it as well as we can,but ever with fear and trembling, fo alfo is the eftate of our pardon, hazardous, conditional, revo- cable and uncertain ; and therefore the beft of men doe all their lives aske pardon even of thofe fins, for which they have wept bitterly, and done the lliarpeft and fevereft penance. And if it be neceffary we pray, that we may not enter into temptation,becaufe temptadon is full of danger,and the dan- ger may bring a fin,and the fin may ruine us: it is alfo neceflary,that we un- derftand the condition of our pardon to be,as is the condition of our perfon, variable as will, fuddain as aflfedions, alterable as our purpofes,revocable as our own good intentions,and then made asineffeiflive as our inclinations to goodaftions. And there is no way to fecure our confidence and our hope, but by being perted,and holy,and pure,as our heavenly Father is, that is^in zS6 Of Repentance, Parcii. the fenfe of humane capacity , free from the habits of all fin •, anr' adive, and induftrious, and continuing in the vvayes of godlinefle. For upon this onely the promife is built, and by our proportion to this ftate we muft proportion our confidence, we have no other revelation •, Chrift re- conciled us to his Father upon no other conditions,and made the Covenant upon no other article*, but of a holy life, in obedience univerfal and perpe- tual : and the abatements of the rigorous fenfc of the words, as they are fuch as may infinitely teftify and prove his mercy, fo they are fuch as muft fecure our duty and habitual graces-, an induftry manly, conftant and Chri- ftian-, and becaufe thefe have fo great latitude (and to what degrees GOD will accept our returnes he hath no where punftuallydefcribed) he that is moft fcvere in his determination does beft fecure himfelf, and by exadling the ftrideft account of himfelfftiall obtain the eafier fcrutiny at the hands of G O p. The ufe I make of this confideration is to the (ame purpofe with the former : for if every day of fin, and every criminal ad is a degree of recefle from the poflibilities of heaven , it would be confidered at how great diftance a death-bed penitent after a vitious life may apprehend him- felf to ftand from mercy, and pardon : andfince the termesof reftitution muft inlabour,and in extentionof time,or intention of degrees be of value great enough to reftore him to fome proportion, or equivalence with that ftate of grace from whence he is fallen, and upon which the Covenant was made with him, how impoffible it will appeare to him to go fo far, and do fo much in that ftate, and in thofe circumftances of difability. 2^, Concerning the third particular, I confider, that Repentance, as it is de- fcribed in Scripture, is a fyfteme of holy duties, not of one kind, not pro- perly confifting of parts as if it were a fingle grace, but it is the reparation of that eftate, into which CHRIST firft put us, a remtvtug w in the (pirit of our mind^ fo the Apoftle cals it, and the holy Ghoft hath taught this truth to us, by the imphcation of many appellatives, and alfoby exprefte » Vi{\a.y}:KHA difcourfes. For there is in Scripture, ^ a refent*n:e to be relented of and i^ a. * Uifavot^^ repentance newr to be relented of. The firft is meer forrow for what is paft, t^^'c^s^t cd an ineffedive trouble producing nothing good ; fuch as was the repentance in ka.. Apoft. of ^udas, he repented and hanged hewfelf and fuch was that of £/4«, when it w wW-n^i^ was too late, and fo was the repentance of the five foolifli virgins-, which ex- }^ l7n7{i-\a.-n. amplcs tell us alfo, when ours is an impertinent,and ineffedual repentance. A(ri.j.i9.Huic Yq jj^ig repentance, pardon is nowhere promifed in Scripture. But there is enim ptoirutti- * i • i • n i r i l if tiir pecca^oium 3 repentance, which is called converfion, or amendment of hfe^ a repentance remiffio in feq. produdive of holy fruits, fuch as the Baptift and our blefted Saviour prea- 'Jl^^tvi)/ ched, fuch as himfelf alfo propounded in the example of the Ninevites, -wf ajxAdiAi. they repented atihe preaching oi^onah^xXva. is, theyfafied^ they covered them lonah'j s^Vo.^^/'*^^'''^^^^' thej cryed mighttly unto G O D^ "^ca they turned every one from hii Ezek. 18.17. evil way ^ and from the violence that was in their hands. And this was it, that E2ck.33.14. appeafed GOD in that inftance. GODfaw their works^ that they turned • from their evil way., and God repented of the cvil^ and did it not. 30. The fame Charader of repentance we find in the Prophet Ezekiel : Wkt% the wicked man turneth away from his wickednejfe^that he hath committed^anddo- eth that which is lawful andrightr,lfthc wicked reflorc the fledge^give again that he hadrohhed^walk m thejlatutes of life without committing iniquity ^he hath done that which is lawful and right, he fliall furely live^ he [hall not dy. And in the Gofpel, repentance is defcribed with as full and intire comprehenfions, as Pxrcii. Of %cfcntance. tSj iU in the old Prophets. For faith and Repentance are the whole duty of the Gofpel, Faith when it is in conjuniflion wKhapraaical grace, fignfca,w„tel- -t;:L7^^^^^^^ leaual. Faith lignihes the lubmuiion or ra.-myji,KayhcTui ^^i^^d •nHf dy^fa-Tri,,. Poiybius. the underftandini2 to the inftitution, and ]';^'' "''''■ <-i^"'- Alex. mom. 1. 1. «/,, au aodcm ja,jm „ • ? J 11 1 II ai :?iit ,a>i!U}itia>». Repentance includes all that \\-hole pradife which is the entire duty of a Chriftian, after he hath been over- taken in a fault. And therefore repentance fiift includes a renunciation, and abolition of all evill, and then alfoenjoyncsapurfuit of every virtue, and that till they arrive at an liabitual conlirmation. Of the firft fenfe are all thofe expieflTions of Scripture, which imply re- 51. pentance to be the deletery of finnes. Repentance from dead works S. Paul ^^iT^ioia ^ affirms to be the prime fundamental of the religion, that is, converfion or !?^ ^'"''""'' returning from dead works: for unlefle repentance be foconftrued, it is H^r'^.i. not good fenfe. And this is therefore highlyverified,becaure repentance is intended to fet us into the condition of our firft undertaking, and articles covenanted \\ith GOD. And therefore it is a redcmpion of the time^ that is, a recovering what we loft, and making it up by our doubled induftry. 'Remember whence thou art fallen^ rifent^ that is, return, and doe thy fr/l morks^ Apoe. 1, j. fald the Spirit to the Angel of the Church o^Efhefus^ or clfe / will remove thy Candleflick^ except thou repent. It is a reftitution •, If a man be overtaken G.1I. c ,. in ihuk^rcfiorejnch a one^ that is, put him, where he was. And then, that repentance alfo implies a doing all good, is ceitain by the Sermon of the Matth. 5.8. Baptift, bring forth fruits meet for repentance : Doe thyfrjl works ^wz^ the Ser- mon of the Spirit ^ /j)i/?2^/j//Vc'fx'f?-)i it»«^/'/, and the fin that eafily encircles m^ let »s run with patience the raceihat is (et before /if, fo S. Paul taught. And S.Peter gives charge, that when we have efcaped the corruptions of the world, and of lufts, beiides this, give all diligence to acquire the rofary and conjugation of Chriftian virtues. And they are proper effeds, or rather conftituentpartsofaholy repentance. For godly forrowworketh a repentance ., (faith S. Paul)not to be repented off: and that ye may know what is fignifiedby 1 Coi-,;. lo. repentance,beholdtheprodudwas, carcfulnejje^ clearing 6if themjelves^ in- dignation^fear^'uehement defircs^ zeal and revenge^ to which ifweaddethe Epithet of holy ( for thefe were the refults of a godly forrow, and the members of a repentance not to be repented of) we are taught, that repen- tance, befides the purging out the malice of iniquity, is alfo a tanftification of the whole man, a turning nature into grace, pafTions into reafon, and the flefli into fpirit. To this purpofe I reckon thofe Phrafes of Scripture, calling it, a renew- , ^ ^ ing of our mindes, a renewing of the holy Ghofl^ a cleanfing of our hands ^ and pit- Tit. 3. 5! rifytng our hearts^ that is, a becoming holy in our affedlions, and righteous in J^"'"- ' '•- our adions, a transformation or utter change, a crucifying theflefh with the f,^^' "g affccJions and lufis^ a mortified (tatc^ a purging all thevld leaven^ and becoming Gal. j. 14. a new confpcrfton^ a waking out ofjleep^ and walking honejlly as in the day •, a be- ^P''^'' '• '■♦• ing born again , a bang born from above ^ a new life. And I confider that thefe preparative adions of repentance, fuch as are,fbrrow andconfefllon of fms, and fafting, and exteriour ^S'o^L^f '"""'' mortifications and feverities , are but forerunners v.avifumcUmcnta; 6-tcncuniim of repentance, fome of the retinue, and they Mcntesajiwoyibus are of the family, but they no more compleat the x88 Of Repentance, vmu: thedutyofrepentancc, then the harbingers are the whole Court, or then the fingers lire all the body. There is more joy in heaven^ faid ourbleflcd S A Vl OUR, over cue fwner that repenteth^ then evertiintj mneju/tfer- Jons, who need no repentance. There is no man but needs a tear, and a forrow even for his daily weaknefles, and poflibly they are the inftrumen- tal expiations of our fudden and frequent and leiler llirprifes of imper- fection -y but the juft perfons need no repentance^ that is, need no inverfioa of ftate , no transformation from condition to condition, but from the lefle to the moreperfed: the beft man hath. And therefore thofe are vain perfons, who when they owe GOD a hundred will write fourfcore, or a thoufand, and will write fifty. It was the faying of an excellent perfon, , , 5Ta;/5AiiTa (a»( .', ^paTH <( and the fitfl preparation and entrance into a life, OTf«crx5.«-.r/a i7^ cre;<^/oxi*/f ^^ M.- ^, which is never to be repented of-, And therefore A/m ?».J9 -^/ ivAv7im -nv -n )»kS '< a penitent is not taken with umbrages andap- tr£^^ivdifnTiTa.i,i^n ot^ ^vcifj-fTre^f a peatances, not quits a real good for an imaginary, ^ HTrodTpyctg.*"" ^'^ """'"' " Or choofcs evil for fear of Enemies and ad verfe ac^ «< cidents,but peremptorily conforms his fentence to «< the Divine Laws,and fubmits his whole life in a conformity with them.He that faid thofe excellent words had not been taught the Chriftian inftituti- on, but it was admirable reafon and deep philofophy, and mod conibnanc to the reafonablenefle of virtue, and the proportions and defignes of repen- tance, and no other then the do(ft;rine of Cnriftian Philofophy. 33. And it is confiderable fince in Scripture there is a repentance mentioned, which is impertinent, and inefFedual as to the obtaining pardon, a repen- tance implyed which is to be repeated of, and another expreffed, which is never to be repented ofj^HSmd this Hfdefcribed to be a new ltateoflife,a whole converfion and transformation of the man, it follows that wharfo- ever in any fenfe can be called repentance, and yet is lefTe then this new life, muft be that ineffedive repentance : a forrow is a repentance , and all the ads ofdolorousexpreffion are but the fame forrow in other charaiflers, and they are good, when they are parts or inftruments of the true re- pentance : but when they are the whole repentance, that repentance is no better then that of :^«i/«f,n^more profperous then that of £p«. Every forrow is not a godly forrow, and that which is, is but inftrumental, and in order to repentance. Godly forrow worketh repentance^ (aith.S. P^iil^ that is, it does its Ihare towards it, as every grace does toward the pardon, as every degree of pardon does toward heaven. By Godly forrow it is probable S. Paul means the fame thing, which the fchool hath fince called Contriti- on ^ a grief proceeding from a holy principle, from our love of God and an- ger^ that we have offended him : and yet this is a great way off from that re- pentance, without the performance of which we iliall certainly perifh 5 But no contrition alone is remifTive of fins,but as it cooperates towards the inte- grity of our duty. Cum converfm ir>gemtierit^ is the Prophets exprefTion 5 When z mm mourns a»dhtrns from all his evil way^ that's a godly forrow, ^^aL%T^^. and that's repentance too ; but the tears of a dolorous perfon, though run- Aft. ^I9• , „.,„ , , ~.~. .V "Of -^'i^vTit S'IkUu TV M'SH^i iV Tiif TTtOT/HftsVo/f > TmuwTtti THf efyni- Arift. i. Rhetor.— AjaSw iip/./l«'xpi/« (XK/f«f'Hoin. II. I, ' O (j-iTAvaSy * ^'a^cf ^'timtrinfriui T'i nAxii irggi^jv aiflitnT*!, Hierocl. ning Partir. Of %epentancc. 2.§9 ning over with great efFiifions, and (lied in great bitternefle, and expreOed inadlionsof punitive juftice, all being bur the fame fenfe in louder lan- guage, being nothing but the exprelTions of Ibrrow, are good onely,as they tend further r, and if they dot^ they may by degrees bring us to repentance, and that repentance will bring us to heaven •, but of thcmielves they may as well make the Sea fwell beyond its margent,or water and lefreHi the fun- burnt earth, as move GOD to mercy and pierce the heavens. But then to theconfiderationwe may add, that aforrowupona deatli- bed after a vitious life is fuch as cannot ealily be underftood to be ordinarily fo much as the beginning of virtue , or the firft inftance towards a holy life. For he that till then retained his rins,and now when he iscertain,and bcUeves he flialldye, or is fearful left he lhould,is forrowful, that he hatli finned , is onely forrowfu!,bccauleheislike toperifli-, and luch a forrovvmay pcr- fedly confift with as great an affedion to fin, as ever the man had'in the higheft carefles, and invitation of his luft. For even then in certain circum- ihuices he would have refufed tohaveafted his greateft temptation. The boldeft, and moft pungent luft would refufe to be fatisfied in the market pIace,or with a dagger at his heart. And the greateft intemperance would re- fufe a pleaiant meale, if he believed the meat to be mixt with poyfon •, and yet this rcftraint of appetite is no abatement of the affedion, any more then the violent fears, which by being incumbent upon the death-bed Penitent moke him grieve for the evil conTequents more, then to hate the malice and irregularity. He that did not grieve, till his greateft fearprefTed him hard, and damnation trod upon his heels, feels indeed the effeds of fear, but can have no prefent benefit of his forrov,', becaufe it had no natural principle but a violent, unnatural, and intolerable caufe,inconfiftent with a free, placid, and moral eledion. The fame alfo I confider concernin^>^- W'? Scncc, fliould be done, becaufe it is neceffary we fliould purpofe it. And in this'P-'^- we are fufficiently concluded by that ingeminate exprefTion ufed by S.^W-, od. 6. if. In ^ ESUS CHRIST nothing cm avail but a nnv Creature. Nothing 5> '5- E e bnt ic^o Of%epentance. Partii. I Cor. 7.19. hut faith rvorking hj charity^ nothing but a keeping the CommanclMCtJts ofG D, And as many aa walk according to this rtdc^ peace be on thcrij and mercy ^ they are ihelfraclcfGOD. S")- This confideiation I intended to oppofe againfl: the carnal fecurityof Death-bed penitents, who have fpent a vitious life, who have therefore mocked themfelves, becaufe they meant to mock GOD, they would reap, \f hat they fowed not. But be not decavcd^ Cay th theApoftle, he that fotvcth to theflejh^ Jha/l of the flejl) reap corruption •, but he that forveth to the Gal. 6. 7. Spirit, fl)all of the Spirit reap life cverlajiing. Only this, let us not be weary of well- doingy for indue feafontve fhall reap if we faint not; meaning that by a perfevering induftry, and a long work, and a fucceflion of religious times we muft fowto the Spirit -, a work of fuch length, that the grcateft danger is of fainting and intercifion. But he that fowes to the Spirit, not being weary of well-doing, not fainting in the long procefTe, he, and lie only fhall reap life everlafting. But a purpofeis none of vuef!U,m:.te,n(p.uio rUcris aU,nm ) ^l] this. If It comes to ad and be produftivc ^la mens ejihodlccurcadcmnonpimo fun? of a holy Ufe, then It IS uleful, and It was like yeimhUanmismcoiumcsmnndcmi gcn^? ^j^g g^^ q^ 3 holy day, feftival in the midft of Hor. lib. 4. Od. 10. . , n- II- I 1 • • its abltinence and vigils, it was the beginnings of a repentance. But if it never come to ad, it was to no puipofe, a moc- king of G O D, an adt of dired hypocrifie, a provocation of G O D, and a deceiving our own felves •, you are unhappy, you began not early, or that your earlier dayes returne not together with your good pur- pofes. 36. And neither can this have any-other fentence, though the purpofe be made upon our death-bed. For GOD hath made no Covenant with us on our death-bed, diftind from that he made with us in our life and health. Andfince in our life and prefent abilities good purpofes, and refolutions, and vowes (for they are but the fame thing in differing degrees) did fignitie nothing till they came to ad, and no man was reconciled to G O D by good intentionSjbut by doing the will of G O D, can we imagine that fuch purpofes can more prevaile at the end of a wicked life, then at the begin- ning C thatleffepiety will ferve our turns after 50. or 60. years impiety, then after but s . or 10 •: that a wicked and finful life fliould by lefTe pains be expiated, then an unhappy year c" For it is not in the (fate of grace as in other f.v/mo«r adions of religion or charity, where God will accept the will for the deed,when the external ad is inculpably out of our powers, and mayalfobe fupplyed by the internal; as bendings of the body by the proftration of the foul; iilmes, by chanty •, preaching, by praying for con- y'/w'°ii'I'' veifion. Thefe things are neceflary, becaufe they are pr.rcepts, and obli- 7r^^t»- ^^^y^ forgiveneffe, repentance, and faith ^ fuch to which we are affifled by ifoi'-m'^rofn- GOD, fuch which are alwayes put, by Gods grace,into our power, there- fxa-ja cif 'iAi ^ „ „ ^ , , », ^ \ . , minaai -rial moAJn 5 *»'«" h ^t«e^J"oy ct?A' «>•«{ Jic/Vi ■nM'&'- ip mvuu dutKnarn , )i) ca^/Ml0f ttti ■^- fore pirc II. Of %€fentance. 2,5? i forCjbecaufc God indifpenfably demands them. Iii thefe cafes as there is no revelation God will accept the will tor the deed, the purpofe for the ad, fo it b unreafonable to expedic-,becaufe God did once put it into our povvers,and if wc put it out, we muft not complain of want of lire, which our felves have quench*d,nor complain we cannot fee,when we have pur our own lights out-, and hope God will accept the will for the deed, iincewe had no will to it, wlien God put it into our powers. Thefe are but fig-leaves to cover our nakednefle, which our fin hath introduced. For either the reducing fuch vows and purpofes to adt is the duty, with- jy, out which the purpofe is ineffectual, or elfe that practife is butthefigne, and teftimony of a fincere intention, and chat very iincere intention was of it felf accepted by God in the firft fpnng. If it was nothing but a fign, then the covenant,which God made with man in Jefus Chrift was faith and good meaning, not faith and repentance, and a man is juftified as foon as ever he purpofes well, before any endevours are commenced, or any act produced, or habit ratified ; and the duties ofa holy life are but Ihadows, and fignifi- cations ofa grace, no part of the Covenant, not fo much as fmoke is of fire, but a meer fign ofa perfon julHfied as foon as he made his vow 5 but then alfoa man may be juftified 500 times in a year, as often as he makes a new vow and confident refolution, which is then done moft heartily, when the luft is newly fatisfied and the pleafure difappears for the inftant, though the purpofe disbands upon the next temptation : yea but unlelTe it be a fmcere /^wr^^j/f it will do no good, and although we cannot difcern it, nor the man himfelf, )'et GOD knows the heart, and if he fees it would have been re- duced to aft, then he accepts it, and this is the hopes of a dying man. But faint they are and dying, as the man himfelf. For it is impofiible for us to know, but that what a man intends (as him- 38^ felfthinksjheartily, is fincerely meant, and if that may be infincere, and is to be judged ondy by a never following event ( in cafe the man dyes) it cannot become to any man the ground of hope, nay even to thofe perfons, who do mean fincerely it is ftill an inftrument of diftruft and fears infinite, fince his own fincere nwaninghath nothing in the nature ofthe thing, no diftind formality, no principle, no figne to diftinguifli it from the unfin- cere vows of forrowful, but not truly penitent perfons. 2 . A purpofe afted and not aded differ not in the principle, but in the effeft, which is extrinfe- cal and accidental to the purpofe, and each might be without the other : a man might live holily, though he had not made that vow, and when he hath made the vow he may failof living holily. * And as ,vefl,ould.M„kithardm«fureto have adammu- ..^'JjrS^f S^','-'",* tlOn increafed upon us tor thofe fins, which we eb cam rm quod arguatiiynmlcfacenvolmlje} would have committed if we had lived: fo it can- ^.Znltl^ilm^' l7dTmc7 "'^'""""'^ not be reafonable to build our hopes of heaven up- qmduit'neqi'fcdt Tmm l"Lodi'clfb^''& on an imaginary piety, which we never did, and if <:"''^onqund mate fucum/fed qumvoiuiSi wehadlived,GOD knowes, whether we would dtr^STodlLj^'ir;.''" ^""^ or not. ^. G O D takes away the godly left malice jhould corrupt their underfiandmgs^znd for the Elects [ake thofe dajs are j])ort- ned^ which if they fhould continue^ no flefh fhould efcape^ but now ftiall all that be laid upon their fcore, which if G O D had not fo prevented by rcn1"l7f^%i their death, GOD knows they would have done ^ And God deals with ^^'o »;*(/;- the wicked m a proportionate manmr, to the contrary purpofe^ he Jhortens their ^f j °' '^'^ 2,^1 Of Repentance. p«tii dnjs^ and takes away their fojstbiltties^ and of fort unities^ when the timeof re- pentance is paft, ^£r/jw/(f /a' »>/// not do I'tolenceto theirtvills^and ihn left they kicit. 1 5. J 5- (hculd return^ and be comrrted^ and 1 jhortld heal them •, fo that it is evident, « ita. 6. 9. ^Qj^^ perfons are by fome ads of God aFter a vitioiis life and the frequent LifkeS.ic^ rejedion of the Divine grace at laft frei'cnted from mercy ^ who without juch John 11.40. coiirfes^ ar.d in contrary circumftances might poflTibly doe acts of repentance. Roti'i i T andretnr»^and then GOD would heal them. 4. Let their purpofes and vows be never fo fincere in the principle, yetfincea manwhoisintheftateof grace may again fail of it, and forget he was purged from his old fins (and every dying linner did fo, if ever he was waflied in the laver of regenerati- on, and fanftified in his fpirit) then much more may fuch a fincere purpoh fail, and then it would be known to what diftance of time or (late from his purpofe, will G O Dgive his final fcntence ^ Whether will he quit him, becaufein thefirftftagehe will correfpond witt his intention, and atft his purpofes-,or condemn himjbecaufe in his fecond ftage he would prevaricated And when a man does fail, it is not becaufe his firft principle was not good-; lor the holy Spirit, which is certainly the beft principle of fpiritual actions, may be extinguiflied in a man, and a fincere, or hearty purpofe may be loft, or it may again be recovered, and be loft again 5 fo that it is as uiireafona- ble, as it is unrevealed, that a fincere purpofe on a death-bed fliall obtain pardon, or pafte for a new ftate of life. Few men are at thofe inftants , and in fuch prefllires, hypocritical and vain •, and yet to perforin fuch purpofe^ is a new work and a labour; it comes in upon anew ftock differing from that principle, and will meet with temptations, difficulties and impedi- ments •, and an honeft heart is not fure to remain fo, but may fplit upon a rock of a violent invitation. A promife is made to be faithful or unfaithful expofifaffohy the event, but it w^as fincere or unfincere in the principle, onelyifthe perfon promifing did, or did not refpedively at that time mean wliat he faid, A fincere promife many times is not truly per- formed. rn. Concerning all the other ads, which it is to be fuppo fed a dying perfon can doe, I have onely this confideration ^ if they can make up a new Crea- ture, become a new ftate, be in any fenfe a holy life, a keeping the com- mandments of God, a following of peace and holineife, a becoming holy in all converfation, if they can arrive to the loweft fenfe of that excellent condition Chrift intended to all his Difciples , when he made keeping the Ccwmandments to be the condition of entring into life, and not crying Lord, Lord^hut doing the will of God: if he that hath ferved the lufts of the flefli,and taken pay under all Gods enemies, during a long and malicious life, can for any thing a dying perfon can doe, be faid'in any fenfe to have lived holily, then his hopes are fairly built •, if not, they rely upon a fand •, and the ftorm of death, and the Divine difpleafure will beat too violently upon them. There ai'e no fuppletories of tlie Evangelical Covenant •, if we walk accor- dingto the rule^xhenfball peace and righteoitfrejje kifje each other -^ if we have finned and prevaricated the rule, repentance mufl bring us into the ways of righteoufneife, and then we muftgoe on upon the old ftock •, but the deeds cfthefleP)mti(l he mortified^ and Chnp mufl dwell in t^s, and the Spirit mufi reign im*s^ and virtue muft be habitual, and the habits muft be confirmed, and this as we doe by the Spirit of Chrilt, fo it is hallowed and accepted by the grace of G O D, and we, put into a conduion of favour, and redeemed from ^*rt II. Of %epentaha . 2. 9 j from fin, and reconciled to G O D. But this will not be put off with fingle afts, nor divided parts, nor newly commenced purpolts, nor huitlellc lor- row ; it is a great folly to venture eternity upon dreams ^ lb that now let me ^udia pu, (,r< '■ reprefent thecondition ofa dying perfon atter a vitious life. cUunu^i'a '^ in otiumfiCcd.m[i fcxjgcfimm minus ab offkiis mc dimttci. Lt qiicm tundcm kngmh vitxpricdcm accwn > Scncc. 1. He that confiders the frailty of humane bodies, their incidences and aq. aptnefle to ficknefle, cafualties, death, fudden or expeded, the condition of feveral dileafes, that Ibme arc of too quick a fenie, and are intolerable, fome arc dull, ftupid, and Lethargical: then addes the prodigious judgments which fall upon many iinners in the adl of fin , and are markes of our dangers and Gods eflential juflice and feverity •, and that fecurity , which pofTefTes fuch perfons , whofe lives -are vitious •, and habitual carelefnefTc, and groundl^lfe confidence, or an abfolute inconfideration, "^P!''"/ *»•, which is generally the condition, and conftitution of fuch minds ^ every ^^^/i'^';^'!^"" one whereof is likely enough to confound a perfevering finner in milenes^^^V-^s'iA eternal, will foon apprehend the danger of a delayed repentance to be infi- 'tlll'^^a^'l^^ nite, and unmeafurable. //i^f iti(t^i' 2. But fuppofe fuch a perfon having efcaped the antecedent circumftan- ^r CCS of the danger, is fet fairly upon his death-bed with the juft apprehenfi- on of his fins about him and his addrefles to repentance j confider then the flrengthofhislufls, thatthefinsheisto mortifieare inveterate, habitual, and confirmed, having had the growth and ftabilityof a whole life-, that the liberty of his will is impaired (the Scripture faying, of fuch perfons, whofe ejes are full of lujl and th^t cannot ceafe from fin -J and that his fav ants ^^^^ ^ ,. ihey arc whom they okj^ that they are flaves to fin, and fo not fii juris^ not at their own difpofe) that his underftanding is blinded, his appetite is muti- nous, and of a long time ufed to reBel, and prevail ^ that all the inferiour fa- culties are in diforder ; that he wants the helps of grace, proportionable to his neceffi tics, (for the longer he hath continued in fin, the weaker thegrace^ of God is in liim ^ fo that m effe(5f-, at that time the more need he hath, the lefTe he Ihall receive, it being Gods rule to give to him that hath^ md from him that hath not to take even what he hath ) then adde the innumerable parts and great burdens of repentance, that it is, not a forrow, nor a purpofe, be- caufc both thefe fuppofe that to be undone, which is the onely neceffary fupport ofall our hopes in Chiift when it is done^ the innumerable diffi- cult cafes of confcience that may then occurre, particularly in the point of, reftitution, ( Which among many other neceffuy parts of repentance is in- \yi^'^l ^i/s- difpenfably required of all perlons, that are able, and in every degree in ^~='*'-'''1'}»'"^ which thev are able) the many temptations of theDevil^ ^heftrengthof^^^^^;^.'^. paffions, tne impotency of the Flefh, the lUufions of the fpirit of darkneffe, 7k ^rsf/ Ik b the tremblings ofthe heart, the incogitancy of the minde, the implication '^,^'^^j^l'^''* and intanglings often thoufand thoughts and the impertinencies of a diftur- de^epub. bed fancy,and the great hindrances of a fick body *, anda flidand weary fpirit , .///^^reprefbnt adeath ,;:S^«;^-/ --'5"^ bed to be but an lUftatlOn for a penitent ^ If the vc^a -jaUiudme eomabe/cat. Maimon, Can, perfon be fuddenly fnatched away, he is not left fo E^h.c.4. much as to difputCj if he be permitted to languilli in his ficknefTcjhe i> either E e 3 (tupid 194 Of %efentance. Partir ftupid,and apprehends nothing,or elfe inilerable, and hath reafon to apprc- {^"mlim%'' ^^^^ ^oo much.Howevcr,all thefe difficulties are to be palled and overcome utbppiobene before the man be put intoa faveable condition. From this confideration vivJybifcnc- (fhough perhaps it may infer more) yet we cannot but conclude thisdiffi- fn!!nmi.^u"! culty to be as great as the former danger, that isvaft, and ponderous, and Seneca. infupportable. 42* ^.Suppofe the Clinick or death-bed Penitent tobeas forward in thefe imployments, and as fuccefTeful in the maftering many of the objedions as reafonably can be thought, yet it is confiderable, that there is a repen- tance, which is to be repented of, and that is, a repentance, which is not produdive offruitsof amendment of life, that there is a period fetdown by G OD in his judgement, and that many who have been profane as Efau was, are reduced into the condition of Efau^ and there u no place left for their refentance though they feek it eareftilly with teares: that they, who have long refufed to hear God calling them to repentance, GOD will refufe to hear them calling for grace and mercy -, that he nill Uugh at fome viitw^vuhen their calamity comes ; that the five foolifli virgins addrefted themfelves at the noyfeofthe bridegroomes coming, and begdoyle, and went out to buy oyle, and yet for want of fome more time, and an early diligence came too late, and were fliut out for ever •, that it is no where revealed that fuch late endevours , and imperfeft pradifes fhall be accepted -, that GOD hath made but one covenant with us in JESUS CHRIST, which is faith and repentance configned in Baptifme 5 and the fignification of them and the purpofe of C H R I S T is, that we Ihould henceforth no mcrefer'vefif)^ but mortify and kill him perpetually, and deftroy his king- -.c , « , r ,■ dome, andextineuifliasmuchasinuslyes his very 9 fi compimaas humana fiifcrha menus ., ' ° ,.,. ,,., -/ in i Ante ebitummmare, nee exfcaareftqnrM title 5 that WC fllOUld Itve hclily^jufiiy^and jfiberly Fata vein—. j„ ^fjjj prejefjt rvorld^ in all holy cmverfation , K?S:S-^/2Sr^i. «#^ ^ndthat eitherwe muft be continued or re- Dumfatuiamcimnis cbriiii. cicmcnihifefe duccd to this ftate of holy living, and habitual fan- p^>cbet,pr^rmufianga>n;,s c.mna vit^, ^ ^j. ^^^ ^ave no title to the ptomifes •, that eve- UHmticct,& jam innmoq;anmeq-yvalemui' V r rr r ^1 /i /■ Aicimus Avit: ry degree of receffion from the ftate ot grace eisjampmefibiemifd tngefmM mfiat, C H R I S T firft Dut US in, is a teceflion from our Et numeral paiicos vix tiia vita dies. « 1 ■ r ■ j- j jj Mart. 1. 1. ep. 16. hopes, and an inlecunng our condition ; and we add Vide s. Ambrof.l.z. depoenit.c. i.& 11. to out Confidence onely as'our obedience is refto- s.Aug.ini. homii.hom.4..s.B3fil.ora,4. ^^^ alhhisis but a fad ftory to a dying perfon, S. Bernard.inpaivisferm.fer. }8. 1 r »J L- r ir 1 1 j if •" u l- who lold himlelr to work wickednelle in an habi- tual iniquity, and averfation from the conditions of the holy Covenant,in ■which he was fandified. ^j. And certainly it is unrcafonable to plant all our hopes of heaven upon a dodrine that is deftrudive of all piety, which fuppofes us in fuch a condi- tion, that GOD hath been offended at us all our life long, and yet that we can never returne our duties to him, unlefTe he will unravel the purpofes of his predeftination, or call back time again and begin a new computation of years for us -, and if he did, it would be ftill as uncertain. For what hope is there to that man, who hath fulfilled all iniquity, and hath not fulfilled righteoufneffe < Can a man live to the Devil and dye to God 1 fow to the flelh,and reap to the fpirit < hope God will in raexcy reward him, who hath ferved his enemy •: fure it is •, the Dodrine of the availe c^a death-bed re- pentance cannot be reconciled with Gods purpofes and intentions to have part II. Of %epentance. i^ij us live a good life, for it would reconcile us to the hopes of heax'en for a few thoughts or words or fingle adions, when our life is done. It takes away the benefitof many graces, and the uieof more, and the neceffity ofall. For let it be ferioufly weighed. To what purpofe is the variety of 4(1-. GODS grace ^ What ufe is there of preventing, reftraining, concomi- tant, fubfequent, and perfevering grace, uniefle it be in order to a religious converfation c" And by deferring repentance to the laft we defpoil our fouls, and rob the holy Ghoft of the glory of many rayes, and holy influ- encies, with which the Church is watered and refrefhed, that it may grow from grace to grace, till it be confummate in glory. It rakes away the very being of chaftity, and temperance, no fuch virtues according to this do- (ftrine need to be named among Chriftians. For the dying perfon is not in capacity to exercifethefe, and then either they are troublefome, without which we may do well enough, or elfe the condition of the unchaft and in- temperate Clinick is Hid and deplorable. For how can he ejeifl thofe De- vils of lull and drunkenneffe and gluttony, from whom thedifeafe hath taken all powers of eleftion and variety ot choice, uniefle it be poffible to root out long contradled habits in a moment, or acquire the habits of cha- ftity, fobriety and temperance, thofc felf-denying and laborious graces, without doing a (ingle ad of the refpective virtues in order to obtaining of habits ■; uniefle it be lb, that GOD wijl infufe habits unto us more immediately then he creates our reafonable fouls,in an inftant, and without the cooperation of the fufcipient, without the rv or king out ourfrlvatton mth fear^ and rvithont giving aH diligence^ and running rvith patience^ and refilling unto bloody and Jlriving to the Liff^ and enduring unto the end in a long fi^ht and a long race :" If G O D infufes fuch habits, why have we laws given us, and are commanded to work, and to doe our duty with fuch a fuc- cefTion and Lifting diligence, asif the habits were to be acquired, to which indeed GOD promifes, and minifters his aides, ftiU leaving us the per- fons obliged to the law, and the labour, as we are capable of the re- ward < I need not inftance any more. But this doctrine of a Death-bed repentance is inconfiftent \^'ith the duties of mortification, with all the vin- didive and punitive parts of repentance in exteriour inftances ^ with the precepts of rvaytmg^ and watchfulnejfe , and preparation^ and ftanding in a readinefTe againft tk coming of the Bridegroom ^ with the patience of tvell- flfw>^, with exemplary living, with the imitation of the life of C H R I S T , and conformities to his Pmdcns fmn tempmh exitum pafsion, with the kingdome, and dominion and cahgmojamiiif remit dch^, growth of grace. And laftly it goes about to defeat „ ,, « , ^ „, Horat. ° r ^^T>.f> r r ^^t-v l c l" H'^aataclt ute?ida,data eft ftne ranorenobis one of GODS great purpofes, tor GOD therefore Mutua, ncc ceTupe;f,rAcndi die. concealed the time of our death, that we might ^'^ris quod fit longifwmm vita spatium ? alwayes ftand upon our guard. The holy JESUS u^l^^^'tZt^Zlfr'^''' f "' told us iOi^Vatch^for ye know not what hour the LORD Jcitm.mmum. Sencc.ep.^4. rvillcome ; but this makes men feem more crafty in their late begun piety, then GOD was provident and myfterious in con- cealing the time of our diifolution. And now if it be demanded, How long time muft our repentance, and holy living take up 1 what is the laft period of commencement of our pie- ,ty, after which it will be unnaccepted or ineffectual f will a monethor a z^6 , Of Repentance. partis> a year, or three years or fevenfuflice^ For fi nee every man fiiilsofhisfirft condition, and makes violent ceceflions from the ftateot" his redemption, and his baptifmal grace, Iiow long may he lye m that ^!:!;!.:iX^t^r:/:ZJ:irt ftateofrecemon with hopes of nilvation. To this dhmctftt vnire. £iuieiamvive;etnncmcifi- I anlwcr, He cannot lye m Im a moment without unt cum dc^ncndumt{i } qn)dam mte viic hazardin" his etemitv, every inftant is a danger, and re drfinun, ,uln, ..,rnnt. Scncc. cp. ^^. ^jj ^^^ ^^^^^ ^^ .^^ ^^^^^^^^ y^ .^^^^^^^ ,t, and there is no anfvver to be given antecedently, and byway of rule, but all the hopes of our reftitution depends upon the event. It is juft as if we lliould aske, how long will it be before an Infant comes to the perfed ufe of reafon, or before a fool will become wife, or an ignorant perfon become excellently learned:" The anfwer to fuch queftions muft be given according to the ca- pacity of the man, to the induftry of his perfon, to his opportunities or hin- drances, to his life and health, and to GODS blefling upon him. Onely this 5 every day of deferring it,le(rens our hopes and increafes the difficulty; and when this encreafing , divifible difficulty comes to the la(l period of impoffibility, GOD onely knows , becaufe he meafiues the thoughts of man , and comprehends his powers in a fpan , and himfelfonely can tell how he will correfpond in thofe affiftances, without which we can never be reftored. Agree with thy adverfary quickly, while thou art in the way: ^ickly. And therefore Scripture fets down no other time then /<» -&iib. i.cp 90. yoj^g of^js picfcnt imploymcnt ; and then all '''i;;i:^S:::f;:fff^'' iat he can doe is odious to GOD, beingafa- yon 4,cttdcm:hi,fnftcvns dicncVnam. crificc without a heart, an offertory of lliells and stri^mmisuta^H cra!im,vmhod^c.^^^ huskes, while the DeviUnd the mans lufts have devoured the kernels. .5. So that this queftion is not to be asked beforehand, but after a man hath done much of the work, and in fome fenfe lived holily, tlien he may en- quire into his condition, whether if he perfevere in that , he may hope for the mercies of J E S U S ; But he that enquires beforehand, as commonly hcmeansill,fohecanbeanfweredbynone but GOD, becaufe thefatis- fadion of fuch a vain queftion depends upon future contingencies, and acci- dents depending upon Gods fecret pleafure andpredeftination. He that repents but to day, repents late enough,that he put it off'from yefterday. Ic may be that fome may begin to day, and finde mercy, and to another per- fon it may be too late, but no man is fafe or wife that puts it off till to mor- row. And that it may appear how necefTary it is to begin early, and that the P*rtii. Of %epentance. t^y the work is of difficulty and continuance, and that tune flrill encreafes the objedions, it is certain that all the time that is loll:, mult be redeemed by fomething in the (equel equivalent, or m forae degree commenfurate to the duties omitted,and the tune mifpent, to fomething that God hath de- clared he will accept in (lead of it : theintenfion of the following adions, and the frequent repetition muft make up the defed in the extenfion, and coexiftence with a longer time. It was an adl of an heroical repentance, and great dcteftation of the crime, which Ihem.rs Cantifriit.ims relates ofa young Gentleman condemned to dye for robberies, u'ho endevouring to teftihe his repentance, and as farre as vv\3 then permitted him,to expiate the crime, begged of the Judge that tormeutoi-s might be appomted him, that he might be long a dying, and be cut in final pieces, that the feverity of the execution might be proportionable to the immenfity ofhisforrow,and greatnefle of the iniquity : fuch great ads doe facilitate our pardon, and haften the reftitution, and in a few days comprife the elapfed duty of many moneths-, but to rely upon iuchadsis the laft remedy, and like unlikely phylick to a dcfpairing pevfon, ifit does well, it is well, if it happen other- wife, he muft thank himfelf, it is but what in reafon he could exped. The RomansnicriHcedadog t0iV^»4 Cc«[t4, and prayed Nequis domimtomm'^l'^'^'l"^'^^^ honmjiat ; that none of their domeftickes might be good •, that is,that they ^'."w^. ^i^'' might not die (faith /'/«/■<■ ur}righteo!i[r!c(je^\_io x.\\em']indign.ttion and rvrath^ Tribulation and anguip " upon every foul o{ man that doth evil. Having now difcourfed of repentance upon diftind principles,! (hall not ^^' need to confider upon thofc particulars which are ufually reckoned parts or inftanccsof repentance,fuchas are Contrition,Confeirion,and Satisfadion. Repentance is the fulfilling all righteoufne(re, and includes in it, whatfoever matter ofChriftian duty,and is expre(rely commanded; fuch as is contrition or godly forrow, and confeifion to GOD, both which are declared in Scripture to be in order to pardon, and purgation of our fins. A contrite and ii^ ^^^ ^^^, a' broken hearty O G O D ^ thou wilt not defptje-^ and, //' weconfejje our fins, f8;utV«f lydy G ODis jttfi and righteous tefergi-ve m our fins, and to cleanfe U4 from alLini- '^^t^'^y"^'^'^'' ,_ qtiiiy. To which adde concerning fatisfadion, that it is a judging and puni- (oixir mes^ j filing of our felves •, that it alfo is an inftrument of repentance and a fruit of '^ '5/^oao;^?»- godly forrow, and of good advantage for obt;iining mercy of GOD. For 1^L'(^''''^ indignation and revenge are reckoned by S.Paul efteds oi a godly forrow, and /"".'-'■V the'blelTingjWhich encourages its pradife,is inftanced by the fime Saint,whe '^''"' Tve aie]udgedKe are chaflenedof the L OK Z),but ifivc tvould judge eurjdves we Jhofildnoi be judged: Where he expounds judgedby chaflenedsifwe were feve- rer to our felves,G O D would be gentle and remi(re. And there are oneJy thefe two cautions to be annexed, and then the diredion is fufficient. I. That ^- z^S Of Repentance, Parc u. I. That when promife ofpardon is annexed to any of thefe or another grace, or any good adlion, it is not to be underftood, as if e by ufing the inftruments ofthe Church,fuch as ftie hath appointed^ part I . oi private fuch as by experience,or by reafon, or by the counfel we can get, l^'''p^*°[^^^' vvefhall learn to be moft effective of our penitential purpofes. And yet it is a great argument, that the exteriour expreffions of corporal feverities are of good benefit, becaufe in all ages wife men, and fevere penitents, have chofen them for their inftruments. The Part II. ±^^ The Pray e r . f~\ Eternal G D^ who wertf leafed in mercy to look uf>on ns^when rve rvere in ^^ our hloud ; to reconcile us^ivbcn iV; ^oere encrtncs • to forgive us in the mid(l of our f revocations of thy infinite and eternal Majejij^ finding out a remedy for Hs^whicb mankinde could never ask -^ even making an atonement for us by the death of tfjy Son^fanfttfjing us by the bloud ef the everitjling Covenant^ and thy all-hallorving and Divine/l Spirit ^ let thy graces fo perpetually afi(l and en- courage my endevourSj conduct 7?iy will^ andfortifc my intentions^ that I maj per- fevere in that holy condition^ which thou ha^put me in by the grace of the Cove- nant ^ and the mercies of the holy J-ESU. oh let me never fall into thofefnnes^ and retire to that vain ■■onverfition^ from which the eternal and merciful Savi- our ef the world hath rcdcLnicd me -^ hut let me grow in grace ^ adding virtue to virtue^ reducing myfurpo\es to atf andincreafing my a&s till they grow into ha- bits^ and my habits till they be confrmcd^ and fill confirming them till they be cenfummate in ahle\\cd andholy perfeverance. Let thy preventing gr ace dafh all temptations in their approach ^ let thy concomitant grace enable me to refifi them in the ajjault , and overcome them m the fight ^ that r/iy hopes be never difcompo- fed^ nor myfaiih wcakned^ nor my confidence mude remi(je^ or my title and propor- tion /» the c ovenant be kjjencd ^ or if thou pcrmittcjl me at any time to fall ( which holy J- E SU avert for thy mercy and compafiion fake) yet let me net fleep in fin^ but recalme inflantly by the clamours of a nice and tender confidence^ and the quickning Sermons of the Spirit^ that I may never pajfe from fn to fim^from one degree to another^ left fin fhouldget the dominion over me^ left theu be anny with mc^ andre]eci me from the co'Venant^ and I perifi). Puripe me from all un- cleanne\]e^fancfifie myfipirit^ that I may be holy as than art^ and let me never pro- voke thy] ealoufie^ nor prcfiume upon ihygoodnefje^ nor difilrufl thy mercies^ nor dcferre my repentance^ nor rely upon vain confidences • but that 1 may by a con- flant^fed.'ilous^and timely endevor make ifiy calling and election fure^ living to thce^and dying tothee^ that having fowed to the Spirit^ I may fr em thy mercies reap in the Spirit^ bli(]e and eternal fanclity^ and everla/ling lifc^ through ^ E- S US CHRIST our Saviour^ our hope^ and our mighty and ever glorious Redeemer, Amen. Ad. Sect. 12. %)pon (^H%ISTS Sermon on the Mount, and of the eight beatitudes. THe holy JESUS being entred upon his Prophetical office in the firft folemn Sermon gave teftimony, that he was not onely an In- terpreter of Laws then in being, but alfo a Law-giver, and an Angel of the new and everlafting Covenant, which becaufe GOD meant to dlablifli with mankinde by the mediation of his Son, by his Son alfo he now 300 Of %epcntance. p>rtm now began to publilluhe conditions of it •, and that the publication of the . Chriftian Law micht retain fome proportion at leaft, and analogy of cir- cumftance with the promulgation of the Law of Mojes^ CHRIST went up into a Mountain, and from thence gave the Oracle. And here he taught all the Difciples •, for what he was now to fpeak was to become a Law, a part of the condition, on which he eftabliflied the Covenant, and founded our hopes of heaven. Our excellent and gracious Law-giver knowing, that the great argument in all pradical difciplines is the propofal of the end, which is "their crown and their reward, begms his Sermon, as David began his moft divine coUedionof hymnes, with hlc(]edfiejje. And having enume- rated eight duties, which are the rule of the fpirits of Chriftians, he begins every duty with a Beatitude, and concludes it with a reward, to manifcft the reafonablenefTe, and to invite and determine our choice to fuch graces, which are circumfcribed with felicities, which have blefTednefTe in prefent pofleffion, and glory in the confequence, which in the midft of the moft paflive and afflictive of them tells us , that we are blefled, which is in- deed a felicity, as a hope is good, or as a rich heir is rich, who in the midft of his Difcipline, and the feverity of Tutors and Governors knows he is de- {igned, and certain of a great inheritance. 2 . The eight Beatitudes, which are the duty of a C hriftian, and the rule of our fpirit, and the fpecial difcipline of C H R I S T, ieem hke fo many pa- doxes, and impoflibilities reduced to reafon, and are indeed virtues made excellent by rewards, by the fublimity of grace,and the mercies of G O D, hallowing and crowning thofe habits, which are defpifcd by the world, and are efteemed the conditions of lower, and lefle confiderable people. But GOD fees not, as man fees, and his rules of eftimate and judgement are not borrowed from the exteriour fplendour, which is apt to feduce chil- dren, and coufen fooles, and pleafe the appetites of fenfe and abufed fancy -, but they are fuch as he makes himfelf ^ excellencies which byabftradions and feparation from things below, land us upon celeftial appetites. And they are ftates of fuffering, rather then ftaces of life •, for the great imploy- ment of a Chnftian, being to bcare the CrolTe, CHRIST laid the Pe- deftal fo low,that the rewards were like rich mines interred in the deeps,and inacceflible retirements, and did choofe to build our felicities uponthe tor- rents and violences of afflidion and forrow. Without thefe graces we can- not get heaven, and without forrow and fad accidents, we cannot exercife graces. [Such are] 3 . I . Bltffed are tk pocre in {} irit^ for theirs is the Kingdome of heaven. Po- ^^oM-m 4'j ^ verty of fpirit is in refped: of fecular affluence and abundance, or in refped ;)^<,^fow^,i of great opinion and high thoughts, either of which have divers afts and T-a^rHi-wffiwf. q|^^^_ That the firft is one ofthe meanings ofthis text is certain, becaufe Luk. 6. 10. s. Luke repeating this Beatitude, delivers it plainly, Ble\led are the peor^ and to it he oppofes riches. And our blefled Saviour fpeaks fo fufpicioufly of riches and rich men, that he reprefents the condition to be full of danger lam. :.y. and temptation : and S. ^ames calls it full of rin,defcribing rich men to be oppreflburs, litigious, proud, fpightful, and contentious ^ which fay- ing, like all others of that nature, are tobcunderftood in common, and moft frequent accidents, not regularly, but very improbable to be other- I Cor. I, i6. wife. For if we confider our vocation, S. Paul informs us. That not wmj mighij^ not marfj nobU are called^ but GOD hath chefen the foor ofthts world rish Pmu. Confideratiom upon 301 rkh in faiths And how hard it is for a rich man to enter inco heaven, our great Mafter hath taught us, by faying it is more eafy for a Camel to pafle through a needles eye. And the reafon is, becaufe ^„u, f„,,„^ ^m, bmt <,u?,m optiw^ en- of the infinite tcntation which riches minifter to our duur. aIu fdicuatc adtuntiam fciiutitm efi fpirits, it being luch an opportunity of vices, that "]""• ■'''■""■ '^■% _~ m. . ~ . ,o.. nothing remains to countermand the a(5l, but a ^KATTtuuiytv h^ti^^ ./^« ;'^Vs-sp \^TfU **- tites V inviting us to iliew our power in opprefTion, xo? w? ;.if ^AtxccTaf 7m.fj,.Ka.s,u, -nivnn our greatnefle in vanities, our wealth in prodigal A.v.©-'n^'!c7»rocc77 ^„£,V expences, and to anfwer the importunity of our km -Trcytbjj'i^f.iyifiKoi ci.izivci.roi;. Jufts, not by a denyal, but by a correfpondence,and ^ ^A«xrc9^v<-^> t-^i^f^e , ^/*^.T*r«, fatisfaaion till they become our mutreiies,impe- i-iyifcmoi^M, 1.1^.11. juliii/imDi&-ior,giezos rious, arrogant, tyrannical and vain. But poverty '^'■'^'^ ti'(iv,/icb.mtu, uae&cbo mtdciio. is the fitter of a good mind, it miniflersaid towiledome, induflryto our fpirit, feverity to our thoughts, fobernefle to couniels, modclf y to our de- fires-, it reflrains extravagancy, and diflolution of appetites'-, the next thing above our prefent condition , which is commonly the objed of our willies, being temperate and little, proportionable enough to nature^ not wandring beyond the limits of neceflity, or a moderate conveniency, or at furthefl but to a freer refrelliment, and re- ^ ■ „„ ■ . r r creation. And the cares of poverty are fingle, and 'E-nijl m HesroiaiT^xhji s^j^'^v i^^^v , mean, rather a fit imployment to corred ourle- An^iHTfif ani- -^Var©- *' u/pupe* vines,then a bufinefs to impede our better thoughts-, '''"^ ^f'-^-'^^' ^-^^x "^5 Tji^HKibur.^ fince a little thing lupplies the needs of nature, and the earth and the foun- tain with little trouble minifter food to us ^ and GODS common pro- vidence and daily difpen(:ition, eafes the cares and makes them portable. But the cares and bufineffes of rich men are violencies to cur whole man, they are loads of memory, bufinefle for the underftanding , work for two or three arts and fciences, imployment for many fervants toaffifl in-, in- creafe the appetite and heighten the thirff, and by making their dropfie bigger, and their capacities large, they deftroy all thofe opportunities, and pofsibilities of charity, in which onely riches can be ufeful. But it IS not a meer poverty of poffefrion,\vhich intitles us to the bleffing, 4- but a poverty of fpirit -, that is, a contentednelTe in every ftate, an aptnciTe to renounce all, when we are obliged in duty-, a refufmg to continue a poflelTion, whenweforitmuftquita virtueor a noble adion, a divorce of our affedions from thofe guilded vanities, a generous contempt of the worId,and at no hand heaping riches,either with injuftice or with avariGe,ei- ther with' wrong or impotency, of adion or affedion. Not like Laberim de- fcribed by the Poet, who thought nothing fo cri- „ , .. ,. ,. . mm;U as poverty, and every fpending of a fefterce Pa^pcmmvuww^&cavumi ac,m,,afi was the loiTe of a moral virtue, and every gaining ^ »*"■ f"""" i'>c¥^^ «»" i""-' ^"^^ ? " "" of a talent was an adion glorious and heroical. But '^^' '"''"'""' ""^""'''^^' " ""'''• poverty of fpirit accounts riches to be the fervants of G O D, firfl,and then ofourfelves, being fent by GOD, and to return, when he pleafe, and all the while they arc with us, to do his bufineife. It is a looking upon F f riches 3oi Confiderattons upon p«tii lichcs, and things of the earth, as they doe wholookupon it from heaven, to whom it appears little and unprofitable. And becaule the refidence of this blelTed poverty is in the mind, it follo\s es, that it be here imderftood, that all thatexinanition and renunciation, abjedtion and humility of mind, which depauperates the fpirit, making it Icffe worldly, and more fpiritual, is the duty here enjoyned. For if a man throwes away his gold, as did CrAtcs the Theban, or die proud Philofopher Diogenes^ and yet leave a fpi- rit high, aery, phantaftical and vain, plcafing himfelf, and with compla- cency reflecting upon his own ad:, his poverty is but a circumftance of pride, and the opportunity of an imaginary, and a fecular greatnelTe. ^na- nixs and Safhira renounced the world by felling their pollelTions, but be- caufethey were not poor in fpirit, but (till retained the aftedions to the world, therefore they kept back part of the price, and loft their hopes. Apoc. J. 17. The Church of Laodicea was polleiled with a fpirit of pride, and flattered themfelves in imaginary riches, they were not poor in fpn-it, but they were poor in pofTeflion and conditionrThefe wanted humility,the other wanted a generous contempt of worldly things, and bocli were deftitute of this grace. 5. The ads of this grace are : i . To caft off all inordinate aft^edion to » E--nui,., ..cavnis ^^^"8 contented in all cftates. 4. To imploy that wealth Keai beatum : reams eccupat GOD hath given US in aftions ot juftice and rehgion. Mm"J^^%lLn'7n ^' ^^ ^^ thankful to G O D in all temporal lolics. 6. Not vurl^qTcJucTfl'ieTem fati , ^0 diftruft GOD, or to be foUicitous and fearful of want pyiufq; ictho fl.igkmm timet, &c. \\\ the future. 7. To put ofF the fpirit of vanity, pride and Hor. hb. 4. od. z. p^antaftick complacency in our felves, thinking lowly or meanly of whatfoever we are,or doe. 8. To prefer others before our felves, doing honour, and prelation to them, and either contentedly receiving af- fronts done to us, or modeftly undervaluing our felves. 9. Not to praife our felves, but when GODS glory, and the edification of our neighbour is concerned in it, nor willingly to hear others praife us. 10. To defpoile our felves of all interiour propriety ,denying our own will in all inftances of fub - ordinadon to our fuperiours,and our own judgement in matters of difficul'- ty,and queftion,permitting our felves and our affaires to the advice of wifer men, and the decifion of chofe, who are trufted with the cure of our foules. 1 r . Emptying our felves of our felves,and throwing our felves wholly upon G O D,relying upon his providence,trufting his promifes,craving his grac«, and depending upon his ftrength for all oia- anions, and deliverances, and duties. e. The reward proraifed is the kingdome of heaven. Feare not little fletk^ it is jour Fathns pleafun to qive you a kingaome. S^Sj;&7t*l^r.t . To be little in our own eyes u tobe great i« GMbia lufigas, <&■ uterqi Pani-s "^ G O D S 5 the poverty of the fpirit mall be seroiatuni. Hor I 1 od.i. rewarded with the richcs of the kmgdomes -, of Soviet aienium, qutpamo /itjcxt iiti. Hor. ,,,., , /-tt - A J both kingdomes -, that of Heaven is exprelied ; Mat. « t.r. & poverty is the high way of eternity ^ but therefore the kingdome of Grace * "*■ is taken in the way, the way to our Coimtrey : afid itbeing the forerunner of Part II. the eight "Bedtitudes. 3 o | of glory, and nothing elfe, but an antedated etefnity,is pare of the reward, as well as of our duty. And therefore whatfoever is iignified by [king- dome] in the appropriate Evangelical fenfe, is there intended as a reconv pence. Forthekingdomeofthc^Gofpelis a ccjngregation, and fociety of C H R I S T S poorc, of his little ones : they are the communion of Saints, and then- prelent entertainment IS, knowledge of the truth, rcmiffionof- fins, the gift of the holy Ghoft, and what ellein Scripture is fignified to be a pare or grace or condition of the kingdome. Tovtothcpcorik Cof^el isfreachcd: that is, to the poor, the kingdome ispromilld and miniftred. 2. Blcjjcdarc tky thxt monrn ; for they jhall he comfgrtcS. ] Tiiis duty of y. Chriftian mourning is commanded not for it felf, but in order to many good ends. It is m order to patience, TrtbuUtion ivoi keth p,itic;icc, and Rom. 5.3. therefore we glory mthem (faitli Saint Paiil^) and Saint ^^mes^ My Brethren (j„,^^, p^,;^„. count ft all] Of ^ tvhen ye enter into divers tempt. it ions ^ knowing that the tryd oftu durn. yourf.iiih (viz.by afflidions) workcth patience. 2. It is in order to repentance, '^"^" '• *• Godly forreiv rvorketh repentance : by confequence it is in order to pardon ^ ^ ^^^^_ ^ ^ fur a contrite heart GOD will not rejeff. And after » lam. 4.9, t o. allthisitleadstojoy. And therel^eSaint ^ i^^.;... £;::;^^;i;tl~S:i;f '" ' preached a homdy ot forrow, B e affimed^and mcurn^ Egycffivnc at eiuat ' ivoiMm.v i\n(Zv iMi and fortune, by complying with my fortune, as if ^■^^'"~'' ^- '^'"^- *" ^''•'''- '^• my fortune did comply with my fpirit. And therefore in the order of Bea- Ffz titudes 5o4 Con \i derations upon iHniv. titudeSjineekneflc is fet between mourning and defiie, that it might baU lance and attemper thofe adionsby indifferency, which by reafon of" their aboad are apt to the traniportation of palsion. The rewird exprefledis a pojjefsjon of the earthy that is , a pojjefsion of all which is excellent here belorv, to conligne luni to a future glory, as Canaan was a type of heaven. For meek- nefle is the beft cement arid combining of McvrMtHs&^qii,^^fuuvdum Ariaot^/? €v- fnendflnps, It is a great endearment of us to y^tt-n JicifxoH^^<>i 'i'^}'^'''hj< m J'lt''^' """''"' ' ^Is, and pacifyer of wrath; it purchafeth se.vare mtniim : non ftw in bonis peace, and is It felt a quictnede of fpiik; Ab infoknti tcmfifatam It is the greateft affront to all injuries in the LxtiUa,niontiue Dai. Horat. carm. 1. od. 5. 1 1 ,• ■ . 1 • ^uimrcsfiM nmio diLamm ficund*, world 5 for It returnes them upon the m- Mutau qiiaticnt.'-' ad Fiifc. jurious, and makes them ufelefle, ineffedive, ••o^"ly!ir?S.<.r imov, cvmoe?< ^V^*;,?^. and innocent ^ and is an antidote againft all ^Ka.^«(nvifyiii)a.TifMK,-xi\)fAa.Tw\/ A-mKng., the evil conlequcnts of anger andadverfity, 'in ■^ K^i tvLS t\ut he had enjoyed his good things here. He had the inheritance of the earth., in the crafle material fenfe •, and therefore he had no other portion but what the Devils have. And when we remember that perlecution is the lot of the Church, and that poverty is her portion, and her quantum is but food and raiment at the belt, and that patience is her fupport, and hope her refrelhment, and felf-denyal her fecurity, and meeknefle is all her ^- poflefsion and title to a fubfiftence, it will appear certain, that as Chrifts kingdom was not of this world, fo neither iliall his Saints have their porti- on in that which is not his kingdom. They are miferable if they doe not reign with him ^ and he never reigned here-, but if tve fujf'cr with him we jha.ll alfo reign with him hereafter. True it is , Chrift promifed to him that Ihould lofe any intereft for his fake, the reftitution of a hundred fold in this world. But as the fenfe of that cannot be literal-, for he cannot re- ceive a hundred Mothers, or a hundred Wives : fo whatfoever that be, it is to be enjoyed with perjecutton. And then fuch a portion of the Earth as Chrift hath exprefled in figure, and Ihall by way of lecompence reftore us, and fuch a lecompence as we can enjoy with perfecution, and fuch an enjoyment as is confiftent with our having loft all our temporals, and fuch an acquift and purchafe of it as is not deftrudive of the grace of meeknefte, all that we may enter into our accounts, as part of our lot, and the emana- tion from the holy promife. But in the foot of this account we fliall not find any great affluence of temporal accruments. However it be , although when a meek man iiath earthly pofleflions, by this grace he is taught how to ufe them, and how to part with them -, yet if he hath them not, by the virtue here commanded,he is not fuffered to ufe any thing violent towards the acquiring them -, not fo much as a violent pamon, or a ftormy imagir nation -, for then he lofes his meekneife, and what ever he gets, can be none ofthe reward of this grace. He that fights for temporals (unlefteby fome other appendentduty he be obliged) lofes his title, by ftriving incom- petently for the reward, he cuts oft that hand by which alone he can receive it. For unlefle he be indeed meek, he hath no right to what he calls the in^ heritmce ofthe earth -, and he that is not content to want the inheritance of the earth when GOD requires him, is not meek. So that if this beati- tude be underftood in a temporal fenfe, it is an offer of a reward, upon al condition we fliall be without it, and_be content too : For in every fenfe of the word,meeknefs implyes a juft fatisfaftion ofthe fpirit,and acquiefcence in every eftate or contingency whatfoever, though we have no poflelTions butofagoodconfcience, no^m?^ but that of carefulne(fe., no fupport but from the holy Spirit, and a providence miniftring to our natural neceflities by an extemporary provifion. And certain it is, the meekeft of Chrifts fervants, the Apoftles and the primitive Chriftians had no other verifi- cation of this promife, but this, that rejoycing in tribulation^ and knowing how to want as well as how to abound., through many tribulations they entered into fhe kingdome of heaven :, For that is the Countrey in which they areco-hetis with JESUS. But if wc will certainly underftand what this reward is -, we may beft know it by underftanding the duty ^ and this we may beft F f 3 learn 3o6 ConfJerations upon Partii. leain from him that gave it in commandment. Learn ofmcjcr J am meek (faid the holy JESUS :) and to him was piomifed that the ntttrmoft ends of the earth lliould be his inheritance,and yet he dyed firft,and went to heaven before it was verified to him in any fenfe, but onely of content, and defire, and joy in fuft'ering, and in all variety ot accident. And thus alfo if we be meek, we may receive the inheritance of the earth. lo. The ads of this grace are; i. To fubmit to all the inftanccsof Divine providence , nor repining at any accident which —Kon fimaic nunc, & oiim G O D hath chofen for us, and given us as part Rcb7L^u[},s ammofm, atque ^^^^^' ^^^ ^^' ^ punilhment of our deferving, or an Fortis appare : fapientcr idem inftrumcnt ot Virtue, not envying the gifts, graces , contrahesvcntonimiumfccundo or profpcrities of our neighbours. 2. To purfue Tiiigida vela. , ». '^ ^ , . , ° ,. , , . ' Hor.iib. z.od. the interelt , and imployment ot our calling, m which weare placed, not defpifing the meannefte of any work, though never fo difproportionable to our abilities. 3. To correft all malice, wrath, evil (peaking, and inordinations of anger, whetlier inrefpe(5l of the objedor the degree. 4. At no hand to entertain any thoughts of revenge, or retaliation of evil. 5 . To be affable and courteous in our deportment towards all perfons of our fociety and entercourfe. UfSsfv^ iya^^Zy, -ji avaixdfimov- JivTi - ^- N^t to ccufure or rcproach the weaknelTe of our e?c erfeV*/%-Va<, Meiir.difc. 19. neighbour, but fupport his burden, cover and cure his infirmities. 7. To excufe what may be excufed, leffening feverity, and being gentle in reprehenfion. 8. Tobe patient in afflidions, and thankful mvuuUipaumu.nprMunm,,ulrn ""^^^ ^^^ ^'f^'f- To end lire reproof With qitimtixmeUudan mmntur. Piin. 1. 5. c.io. fliamc at our lelves lor dclerving ir^ and thankful- pa.m^ix.Mv-^irr^ivm'ii^osovai.mchy. nefie to the charitable Phyfitian, that offers the *"' ^* remedy. lo. To be modeftand fairly mannered toward our fuperiours , obeying, reverencing, fpeaking honourably and doing honour to aged perfons,and all, whom God hath fct over us accord- sai.a res eft : propter ficm faiutis ,,>im '"8 '^ ^^eir feveral Capacities. 1 1 . To be ajhamed promittit indoles crubefcmtii.Comcsi. and vcry appreheniivc ot the unworthinelle ot a Tf^e9^Ka,v /'«sz)T<^^Wp4w./M'7/f *i-']ay crime •, at no hand looiing our fear of the invifiblc Theog. GOD and our reverence to viiible focieties, or fingle perfons. 12. To be humble in our exteriour addrefles, and behaviour in Churches-, and all holy places. 13. To be temperate in government , not imperious, unreafonable , infolent or op- prerfive, left we provoke to wrath thofe, whofe intereft of perfon, and ofreligion we are to defend or promote. 14. To doe our endevour to expiate an injury we did, by confefllng the fad, and offering fatisfadion, and asking forgivenefTe. ^ ^ • 4. Bk([ed are they that hunger and thirjl after rrghieoufreffe , fc they JJjall be filled.'] This grace is the greateft indication of Spiritual health, when our appetite is right, ftrong, and regular •, when we are dcfirous of fpiritual nourifhment , when we long for Manna , and follow CHRIST for loaves, not of a low and terreftrial guft, but of that bread , which came down from heaven. Now there are two torts of hoi yrepaft, which are the proper objeds of our defires. The bread of heaven, which is proportioned to our hunger-,that is,all thofe immediate emanations from C H R I S T S pardon of our fins , and redemption from our former converfation, holy lawes,and coramandmeots. To this food there is aWb a fpiritual beverage to quench p art II. the eight beatitudes. 307 quench our thirft- and this is the efteds of the holy Spirit, who firft moved upon the waters of Baptifme, and afterwards became to us the breath ot life, giving us holy infpirations, and afTiltances, refreihing our wearineiTes, cooling our feavers, and allaying all our intemperate paflions, making us holy, humble, rehgned, and pure, according to the pattern in the mount, even as our f.ithcr is pure. So thac the hrit redemption and pardon of us by C H R I S T S merits is the brtad of life •, for which we muft hunger • and the rcfrefliments and dayly emanations of the Spi- rit, who is the fpring of comforts, and purity, is that drink, which we muft thirft after-,a being firft reconciled to GOD by J E S U S, and a being fan- dified and prelerved in purity by the holy Spirit, is the adequate objed: of our defiles. Some to hunger and thirll beft fancy the analogy and propor- tion of the two Sacraments, the waters of Baptifme, and the food of the Eucharift ^ fome, the bread of the Paten, and the wine of the Chalice. But itiscertain they figniHe one dcfiieexprefled by themoft impatient and necefliuy of our appetites, hungring and thirfting. And the objed is, whatfoever is the principle, or the etfed, the beginning, or the Way, or the end of righteoufneffe •, that is , the mercies of GOD, the pardon of JESUS, the graces of the Spirit, a holy life, and a holy death, and a blelfed Eternity. Theblelfing and reward of this grace is ful/iefje^ qx fatisfadion, which 12- relates immediately to heaven , becaufe nothing here below can fatisfie / us-, the grace of GOD is our 'viatjcum^ and entertains us by the way ; its nature is to encreafc, not to fatisfie the appetites- not becaufe the grace isempty, and unprofitable as are the things of the world-, but becaufe it is excellent, but yet in order to a greater perfedion -, it invites the appetite by its prefent goodnefie, but it leaves it unfatisfied, becaufe it is not yet arrived at glory -, and yet the prefent imperfedion in refped of all the good of this worlds pofteflion is reft and fuisfadion, and is imperfed, onely in refped of its own future complement and perfedion, and our hunger continues, and our needs return, becaufe all we have is but an ante- paftT But the glories of eternity arealfo the proper bbjed of ourdefiresj that's the reward of G O D S grace, this is the crsrvn of righteou^ne^e. As P'^l- >?• ^^• for me, I rvill behold thjface in right eotiffjejfe, and nvherf J awake ap after thy likeneffe, I fljallk'fttisfedmthit. The ads of this virtue are multiplyed ac- cording to its objed •, for they are onely, i . to defire, and 2. pray for, and 3. labour for all that, which is righteouiiiefte in any fenfe •, i. For the par- don of our fins. 2. For the graces and fandification of the Spirit. 5. For the advancement ofCHRISTS Kingdome; 4. For the reception of the holy Sacrament, and all the inftruments, ordinances, and minifteries of grace. 5 . For the grace of perfeverance. 6. And finally for the crown of righteoufneffe. 5. Blejfed are the merciful, for they Iha/I okain mercy.'] Mercy is the grea- i,j. teft mark, and token of the Iwly, eled, and predeftinateperfons, in the world. J'Kt ye on ( my Beloved) as the eletl of G O D the bowels of mercy, holy Col. 3. 1 1. rfWpraio/^- For mercy is an attribute, ^, ■ r n- r j ■ ■,. j „« ^» „v^/2 m the maniteltatlOn ot which, as all our fcneamtfft ■volimt .- ,?«* quidemefl cum m mltit rebui, turn happineffe COnfifts, fo GOD takes inamiciUaUmTaatq-,traaMis,ut&bonU amki quaftif- greateft complacency, and delightsin /««''''«'«' c^ ^^^^-''^ ^««-'""«-- L.Uu, apui m.T.C.c. it above all his Other works. He punillies to the third and fourth genera- 308 Confideratiotu upon Pmii tion, but (liews mercy unto thoufands. Therefoie the Jewes fay, that Mi- chael flyes with one wing, and Gabriel with two •, meaning, that the paci- fying Angel, the Minifter of" mercy flyes fwift , but the exterminating Ang^el, the Mellenger of wrath is flow : And we are called to our approxi- mation to G O D by the pradife of this grace : \ve are made partaLrs of the Divine nature^ by being merciful m our heavenly Father is mercijid. Tliis mercy confifts in the aftedions, and in the effed and actions. In both which the excellency of this Chnftian precept is eminent above thegood- nerte of the moral precept of the old Philofophers, and the piety and cha- rity of the Jews by virtue of the Mofaick Law. The Stoick Philofophers affirm it to be the duty of a wife man to fuccour and help the neceffities ofindigent,and miferablcperfons-, but at no hand to pity them, or fuffer any trouble or compaflion in our affections ^ for they intended, that a wife perfon fliould be difpafsionate, unmoved and without diftuibance in every accident and object, and concernment. But the blefled JESUS, who came to reconcile us to his Father , and purchafe us an intire pollefsion, did intend to redeem us from fin, and make our pafsions obedient, and apt to be commanded, even and moderate in temporal affiurs, but high and active in fome inftances of fpiritual concernment •, and in all inftances, that the affection go along with the grace ^ that we muff be as merciful in our compafsion , as compafsionate in our exteriour exprefsions and actions. The Jews by the prefcript of their Law were to be merciful to all their na- tion,and confederates in religion 3 and this their mercy was called juftice. He hath difperfed abroad and given to the poor^ hts rigkeoiifiefje [ or juftice J r any ghoftly necefTuy. The reward of this virtue is fymbolical to the virtue itlelf, the grace and glory differing in nothing, but degrees-, and every virtue being a reward to ir lelf. The merciful fhall receive mercy ^ mercy to help them in itme of need-, mercy from God,who will not onely give them the grCvit mercies of pardon, and eternity, but alio difpole the hearts of others to pity and* fupply their needs as they have done to others. For Eonacomfayni the prefent -^ there is nothing more noble, then to be beneHcial to others, ^'■*-/^'''''^'/"'- and to I: ft up the poor out oft he mire^ and refcue them from mifery -^ It is to madvofis 'lu- doe the work of GOD- zsiAfor the future^ nothing is a greater title to a xiiiaquunfi- mercy at the day of judgement, then to have fliewed mercy to our necefsi- pX?us!"""''"' tons Brother -, it being expreffed to be the onely rule and mftance, in which dc-m ({imorta- CHRIST means to judge the world, in their mercy and charity, or ','/"'-"''' '«»*'''- their unmercyfulnefle refpediively. 1 mu hungry and yc fed me^ or ye fed l'/l'/j/"'„f,'^ me not, and fo we ftand or fliU in the great and eternal fcrutiny. And it '"» i'w..Sencc. was the prayer of S. Vml: Onefiphorus iliewed kindnefle to the great Apoftle -, Ihe Lord (hew him a mercy in that day. For a cup of charity, though but full of cold water, iliall not lofe its reward. 6 C Blc(led are the pure in hearty for they fjall fee Cod. 3 This purity of heart j j, mcludes purity of hands. Lord who (hall dwell in thy tabernacle ? evert he that pfal. 14. j, 4. 1$ of clean hands^ and a pure hearty that is, he that hath not given his minde un- to vatnty^ norfworn to deceive his Neighbour. It fignifies juftice of adion, and candour of fpirit, innocence of manners, and iincerity of purpofe -, It is one of thole great circumftances, that confummates charity. For the end of the * Tim. i. j. commandment is charily out of a pure hearty and of a good Confcicnce^ and faith unfaignedr, that is 4 /;f4r/] free from all carnal anedtions, not onely in the matter of natural impurity, but alfo fpiruual, and immaterial, fuch as are herefiesj ( which are therefore impurities, becaufe they mingle fecular intc- reft or prejudice with perfuafions in religion) [editions, hurtful and impiottf flratagems^ and all thofe which S. Paul enumerates to be works or fruits of the Fleih. A good Confcience, ] that's a confcience either innocent or penr- tent, a Itate of grace, either a not having prevaricated, or a being reftored to our baptifmal purity. Faith unfaigned^'] that alfo is the purity of Iincerity, and excludes hypocrify, timorous and half perfuafions, neutrality, andin- differency in matters of falvation : and all thefe doe integrate the whole duty o( charity -, but purity., as it is a fpecial grace, fignifies onely honefly and upright nefje of foul , without hypocrify to GOD, and difsimulation towards men •, and then a freedoijie from all carnal defires, fo as not to be governed or led by them-, C/>,i/?i/)f is the purity of the ^<>«■''■ pyHa'aui pour upon the graves of the fliithfuU with great prudence they did ende-^;"^'"'" /"*■'" vour to alleviate this burden, and fweeten the bitter chalice, and they didnM"p"im'.' it by fuch dodrines, which did onely remonffrate this great truth-, that nr.iomimdi. lince no love was greater then to lay down our lives, nothing could be fo ""^'^"'f'"'- great but GOD would indulge to them ^ And indeed what foever they faidinthis, hadno inconvenience, nor would it now unlcile men ihoul'd chink 312^ the eight beatitudes. Pan n. think meer fuffeiing to be fufficient to excufc a wicked life, or that they be invited to dillionour an excellent patience with the mixture ot an impure adion. There are many who would die ior Chrilt, \i they were pit to it, and yet will not quit a luft for him : thofe are hardly to be efteemcd Chrifts Martyrs •, unleffe they be dead unto fm^ their dying for an article, or a good x«; c/! atitcm cgnfcntancum qf-i aftion will not pallc the great Icrutiny-, and it may he mmnonfraigatuY,cumf,avpcuft- boldneflc of fpirit , or fullenneile, or an lionourableeal- fratiiter\t,vm(iiz9iuptate.Cic.i^ lantry of mmde, or lomething that is excellent m civil Offic. lib. I. and Political eftimate moves the perlon, and endeers the fuffering-, h}xtx)iizx.loreondy^mhich keep the Commdnamcnts^\\\\\x.t3.c\\ us to die for hvf^ and from love to palfe to Iplelpdncfjc^ through the red Sea of Tertull.de blood. Andlndced it is more eafy (0 die for cki/iity^ tk'f) to /ivc with it. And Caftit. many women have been found^ who fuffered Death under die violence of Tyrants for defence of their holy vowes, and purity, who had they long continued amongft pleafures, courtlliips, curiofities,and importuniries of men, might perchance have yeilded that to a Lover which they denyed to an executioner. S. Cypria>t obferves that our bleifed LORD in ad- mitting the innocent babes of Bethlehem firft to die for him, did to all generations of Chriftendomeconfigneth? le(ron,that onely perfonsholy and innocent were fit to be C H R I S T S Martyrs. And I remember ■ , r ,r J .■ .• . that the Prince of the Lat;ne Poets, over a.crainft Hos pixtn falfh damiiati cnmine mortis ; . . - r -r r i "^ i Ncc i.r,i hie fine fo.tc d^u, fine judtce fdes: the region and icats of Infinrs, places in the ^^u4nor Mmos urmn, mevct : iUc fiintum fliades below perfons that fuffered dcuh wrong- cnouun,,,. .ocat, .u.f,,. ^^™ '"^'^ f^^^y . but adds that tilis their death was not ?- nough to place them in fuch blelled maniions, but the Judge firft made inquiry into their lives, and accordingly defign'd their ftation. It is certain, that fuch dying, or great fufferings are Heroi- cal aftions, and of power to make great compenfat'ons, and redemptions oftime,andofomi(rionsandimperTed:ionSi but if the man be unholy, - Atbktanm fo alfo are his * fufferings ; for hereticks have dyed , and vitious perfons vmcttfiatm fi3^g fuffered in a good caufe, and a dogs neck may be cut off"in a facrihce, r///w!rwii "« and S wines blood may fill the trench about the Altar: but GOD onely 9«^ /c/^u/wnt. accepts the facrifice, which is pure and fpocleffe, firft feafoned with fait, Sever, cp. z. ^i^^^ feafoned with fire. The true Martyr muft have all the preceding graces, and then he (hall receive all the Beatitudes. \$. The acfts of this duty are, i. Boldly to confeffe the fliith, nobly toex- ercife publick virtues, not to be aftiamed of any thing that is honeft, and ra- ther to quit our goods, our liberty, our health, and life it felf, then to deny, what we are bound to aflfirme, or to omit, what we are bound to doe, or to pretend contrary to our prefent perfuafion. 2. To rejoyce in afflidions: counting it honourable to be conformable to CHRIST, and to weare the cognifance of Chriftianity , whofe certain lot itis tofuffer thehofti- lity, and violence of enemies vifible, andinvifible. 5. Not to revile our Peifecutors, but tobearethe crofte with evenneffe, tranquillity, patience and chanty. 4. To offer our fufferings to the glory of GOD, and to joyne them with the paffions of C H R I S T, by doing it in love to G O D, and obedience to his fandions, and teftimony of fome part of his religion, anddefigningitasa part of duty. The reward is //;f ^'/w^r/*?^:; "Cv ivVt \ "f ^^^"^'^-i which can be no other, but eternal fal vation, in cafe the Martyr- nv'^-rihttu. dome be confummate, zndihey alppj a/Ik made perfec7i, Co the words of the The Trayer. 5 i 5 Pirtll. of the reward were read in Clements time. If it be lefle, it keeps its proper Itt^i-Ioi 'iny. tioii : all fuffering perfons are the combination of Sanus, they make the 5 t^'^""- Church, they are the people of the kingdome, and heirs of the Covenant. For if they be but Coafcflbrs, and contelle CHRIST in prifon, though they never preach upon the rack, or under the ax, yet CHRIST will supnum ni\m conteife them before his heavenly Father : and thc-^ fhall fjave a portion when Ugebaiur ixcf they jh all never be perfecuteJ arty more. mwilus: on^ The Pray e r . OBlefl'ecl ^ E SU S ^ who art become to us the Fountain of peace andfan^i- ty of ri^hteoufne(je and chanty^ of life and perpetual bcnediflion^ imprint in our [pints tie fe glorious characlenjmes of Chrijlianiiy^ that we by fuch excellent dijpo fit ions may be configned to the infinity of blejjednejje^ which thou came (I tore- •veaf and mimfier^ and exhibite to mankind. Give us great humility of ffirit^ and deny us not ^whcn we beg [arrow of thee .^ the mourning and [adncjje of true penitents^ that we may imitate thy excellencies^ and conform to thy fufferings -^ Make us meek, patient, indifferent, and refigned in all accidents, changes and ifjuesof Divine Providence. Mortife all inordinate anger inus, all wrath,(lrife, contention, murmurings, malice and envy, And interrupt and then blot out all peevijh difpoftions, andmcrojities, all diflurbances anduncvennejfe cf[pirit,or of habit, that may hinder us in our duty, Oh teach me [o to hunger andthirfl after the ways of righteoulncjje, that it may be meat and drink to me to doe thy Fathers will.Rai[cm) ajfecliom tv heaven and heavenly things,fixmyh:art there, and pre- pare a trea[urefur mc, which I may receive in the great diffufons, and communi- cations of thy glory -, and in this fad interval of infrmity, and temptations, flrengthcn my hopes, and forlifie my faith, by fuch emif?ions of light, and grace from thy Spirit, that I may relijh thofe blcfiings, which thou preparefl for thy Saints,wtthfo great appetite, that 1 may defpife the world and all its guilded va- nities, and may defire nothing but the crown ofrighteoufneffe , and the paths that lead hither, the graces of thy kingdome, and the glories of it, that when 1 have fervid thee in heline(fe and flrici obedience, I may reign with thee in the glories of Eternity-^for thou holy J- E SU S art our hope , and our life , and glory, our exccediriggrcat reward. Amen. II. 'KAercifull ^ ESU, who art infinitely pleafed in demonfirations of thy mercy .^ ^^anddid(l defend into a flate of mifery, fuffering per[ecution and affronts, that thou mightcfi give us thy mercy, and reconcile us to thy Father, andmakeuspar- takers of thy purities-, give unto us tender bowels, that we may[uffer together with cur calamitous, and necefitotis Brethren, that we having a fellow-feeling of their mif cries may ufe all our powers to help them, and eafe our f elves of our common fufferings. But do thou, O holy ^ E SU, take from us alfo all our great calami- ties, the carnality of our afeciions, our fenfualities and impurities, that we may frft be fure,then peaceable, living in peace with all men, andpreferving the peace which thou hafl made for us with our G D , that we may never commit a ftnne which may interrupt foblefjed an mtiement. Let neither hope,mr fear, trtbuU- G g tio»^ } 14 ^he Prayer. Part II tion^nor AHguifh^fha[ure^rior fain make us toreliupijl cur inter ((I /;; thee^ and our fortton of the everUjling Covenant. But gi've us hearts cenfiant^ bdgi^ and valiant^ to confefje thee before all the ivorldtn the rKidfl of all dijau'vantages^ andcontradiBory circumfiances^ choofing rather to heg^ or to he d/f graced^ or af^ flitted^ or to dye^ then quit a holy confcicnce^ or Renounce an article of Chrifliam- ty : that tve either tn aft^ when then f^: alt call us^ or always m preparation of mind^fujfering with thee., may alfo reign with thee tn the C hurch TriMmfhant^ O holy andraojl merciful Saviour ^ E SU. Amen. X J Difcourfe upon that part of the T)ecahz,iic^ which the holy fES V S adopted into the'lnjii^ tut ion y and obligation ofChriJhantty. j^ -yr- jyr- jr Hen the holy JESUS had defcribed the chaiafterifmes of \/\/ Chriftianity, in thefe eight graces and Beatitudes, he addes V V his injunftions, that in thefe virtues they Ihould be eminent and exemplar, that they might adorn the dodrineof GO D ^ for he in- tended that the Gofpel fhould be as a leaven in a lump of dough, to feafon the whole mafle, and that Chriftians lliould be the inftruments of commu- nicating the excellency and reputation of this holy inftitutiontoall the world. Therefore Chrift calls them falt^ and light^ and the ibcieties of Chriftians a cityfet upon a /&///,and a light fet m a candUJliii\ \\'hore office and energy is to illuminate all the voicinage^ which isallbexpreiTed in thefe pre- ceptive words: Let your light fo fhine he fore men^ that they may fie yonr good "Qi^'^b V hi rvorkes^ and glorife your Father, which is in heaven ; ^vhich I confider, not BajAAri-lyxn, onely as a Circumftance of other parts,but as a preciie duty it felf^ and one 'vZiJiuxs'^*'- ^^^^^ fandions of Chriftianity, which hath fo confederated the fouls of the yoij'uii. Mar. Difciplesoftheinftitution, thatit hath in fome proportion obliged every ^"^0^^ ^^"'"V man to take care of his Brothers foul. And lince reverence to G O D and ^"/ipl^p's^ s;/ charity to our Brother are the two greateftends, which the beft laws can Maiia, 1 Phil. have,this precept of exemplary living is enjoyned in order to them both, we '^' muflfnne as lights in the world., that GOD may be glorified and our Bro- ther edified, that the excellency of the adl may endear the reputation of the religion, and invite men to confeflTe GOD according to the fandions of fo holy an inftitution. And if we be curious, that vanity do not mingle in the intention, and that the intention do not fpoil the aftion, and that we fuffer not our lights to ftiine, that men may magnifie us, and not glorifie GOD, this duty is foon performed by way of adherence to our other aftions, and no other difficulty in it, but that it will require our prudence, and care to prefervethe fimplicity of our purpofes, and humility ofour fpiritin the midft of that excellent reputation, which will certainly beconlequent to a holy and exemplary life. 2 . But fince the holy JESUS had kt us up to be lights in the world, he took care we flioold not be ftars of the leaft magnitude, but eminent, and fuchas might by their great emilfions of light give evidence of their being immedi- Part 11. Of the Decalogue, 3 1 5 immediately derivative from the fun of righteoulhefle. He was now giving his Law, and meant to retain lb much of Mojes^ as Mo^a had of natural, and elFential juftice and chanty, and fuperadde many degrees of his own, that as farre as Mol'i:s was exceeded by C H R I S T in the capacity of a Law-giver, fo farre Chriftianity might be more excellent, and holy then the Mofaical fandions. And therefore as a Preface to the Clmftian law the holy J E- S U S declares, that unlc\]c our n^/jtcoufmjjc exceed the right eei/frejfe of the 5rn^arfWi'/'4r//t'a, that iSjOf the llriderfeCts ot the Mofaical inftitution, tve jhall net cfiterinloihe kingdome of he ai' en. Which not oncly relates to the prevaricating pradf ifes ot the Pharifees, but even to their Doiftrines and Commentaries upon the Law of Mofcs^ as appears evidently in the follow- ing inftances. Forifall the excellency of Chriftianity had confilfed in the meet command of lincerity and prohibition of hypocrilie, it had nothing in it proportionable to thole excellent promifes, and cleareft revelations of eternity there exprefled , nor of a fit imployment for the defignation of a fpecial and a new Law-giver, whofe laws were to laft for ever, and were tftablilhed upon foundations ftronger then the pillars of heaven and earth. But S. /'4«/ calling the Law oiMefes^ a Lnv of works ^ did well infiniiate, j. what the dodrine ot the Jews was concerning the degrees and obligations Ro"-. j. 17. of juftice-, for befides that It was a law of works in oppolition to the law of faith (and fo the fenfe of it is* formerly explicated) it isalfoa law of • Coniidevat. works in oppofition to the law of the fpirit, and it is underftood to be fuch a °^ ^^^]^ ^''^ Law which required the exteriour obedience, fuch a Law according to ^^^*'^ ""='"' ^' which S. Pdidio lived, that no man could reprove him, that is, the Judges could not taxehim with prevarication-, fuch a Law, which being in very many degrees carnal and material did not with much feverity exad the in- tention and purpofesfpiritual: But the Gofpel is the Law of the jp/rit. If they failed in the exterionr work, it was accounted to them for finne-, but to Chriftians nothing becomes a fin but a fiu'.ing and prevaricating fpirit. For an outward ad is fuch an emanation oftheinteriour, that it enters into the account for the relation fake, and for its parent. When GOD hath put a duty into our hands, if our fpirits be right, the work will certainly fol- low •, but the following work receives its acceptation, not from the value theChriftianLaw hath precifely put upon it, but becaufe the fpirit from whence it came hath obferved its rule : the law of charity is aded and ex- prefled in works, but hath its eftimate from the ipiiit. Which difcourfe is to be underftood in a limited and qualified fignification. For then alfo GOD required the heart, and interdided the very concupifcences of our irregular pallions, at leaft in fome inftances -, but becaufe much of their Law confifted in the exteriour, and the Law appointed nor, nor yet intimated any penalty to evill thoughts, and becaufe the expiation of fuch interiour irregularities was eafie, implicite, and involved in their daily ficiifices without fpecial trouble, therefore the old lawwas . T- , , many things excufe the want of the outward aft, B*^«a^ «Aox^ J^i^i. -r-^U y^f^f.5^<^, ^ ^ ,^ always requiring at our hands, what he hath 'Ap 7»Tf Ttt «/ta g.Ktt'dv^ /3aMt7X4TK put ih out power,and no more : and 5 . laftly^becaufe Amphur:npudAichyi. ^^^ ^^^^.^^ -^ ^j^^ principle of all adions moral and fpiritual, and certainly produdtive of them, when they are not impeded from without •, therefore the holy JESUS hath fecur^d the fountain, as knowing, that the current muft needs be healthful and pure, if it proceeds through pure chanels from a limpid and unpolluted principle. And certainly it is much for the glory of G O D to worlhip him with a religion, whofe very defigne looks upon GOD as the fearcher of our hearts,and LORD of our fpirits, who judges the purpofes as a GO D, and does not onely take his eftimate from the outward aftion as a man. And it is alfo a great reputation to the inftitution it felf, that it purifies the foulj and fecr-ds the fecret cogitations of the minde •, It punillies covetouf- ,,, , r o-.L- nelTeasit judges rapine , it condemns a facrilegious heart - quid martcM. Antwihi mfitd^m. ai lOon as an ureligious hand, It detelts hating or our Bro- dmt cb cogimumfcdM fumie^n. ther by the fame averfation, which it exprelles againft do- ^:;ZI^'!l,cZ:::^'X inghi^affVonts, he that curfomhis fcart Hull die the ■mina-cu li 'i^yiv fixhivadutvov death of an explicite and bold blafphemer •, murmure and iKhTi/Mfiasa.^,oi>. repining is againft the Lawes of Chriftianity ^ but either by the remifnelTe of Mofes Law, or the gentler execution of it, or the in- novating or lelTening glolTes of the Pharifees, he was efteemed innocent, whofe actions were according to the letter, not whofe fpirit was conformed to the intention, and more fecret fandity of the Law. So that our righ- teoufneffe muft therefore exceed the Pharifaical ftandard, becaufe our fpirits muft be pure as our hands, and the heart as regular as the adion, our purpofes muft be (anftified, and our thoughts holy ^ we muft love our Neighbour as well as relieve him, and choofe jufticewith adhefionof the mind, as well as carry her upon the Palms of our hands. And therefore the Prophets foretelling the kingdome of the Gofpel, and the ftatc of this religion, call it a writing the Lawes of G D tn Oftr hearts. And S. Pauldi- ftinguiflies the Gofpel from the Law by this onely meafure, fVe are all ifraclitcs^ of the jeedof Abraham^ heirs of thefime ifihcritahce^ onely now we are not to be accounted Jewes for the outward conformity to the Law, but for the inward confent and obedience to thofe purities, which were fecretly Rom. 1.18,19 fignified by the types of AT^/f-f. They of the Law were J^ewes oatwardly^ their circumcifienivas ouixvard intheflefl:^ their fraije was of men: We are Jewes inwardly, our Circumcijion is that of the heart, i» the (pirit^ and not in the letter, and our fraife is of G D, that is, we are not judged by the out- ward ad, but by the minde and the intention-, and though the ads muft follow in all inftances, where we can, and where they are required, yet it is the lefle principal, and rather fignificative, then by its owne ftrength^and energie operanve, and accepted. J, S. Chmens oi Alexandria{dxt\\x\\t Pharifees righteonfnefle confifted i^mtu ell -jUw cmiijll — in the not doing evil, and that CHRIST fuperadded this optimmejl qui minimis mgctur. alfo,that we muft doe the contrary' good, and fo exceed the Pha- rifaical meafure. They would not wrong a Jew, nor many times relieve him ; they reckoned their innocence by not giving offence, by walking blamelefle, by not being accufed before the Judges fitting in the gates of their part II. Of the Decalogue. 317 their cities. But the balance, in which the Judge of quick and dead weighes Chnftians, is not onely the avoiding evil, hue doing good 5 the fol-loww^ peace with alt men and holy ne\]c-^ the pvocet:dmc,/>i)w faith 10 faith -^ the4i- ding'virttictovDtHi -^ the perievering i?i all holy convcrfuicn^and^odlynefle. And therefore S. r.r«/commending the grace of univerfal charity, (ayes, that Love nmketh no ill to his neighbour , therefore love is the Jul filing of the Rom. 1 j. 1 j. Lam : implying, that the prime intention of the Law was, that every mans right he fecured, that no man receive wrong. And indeed all the Deca- logue coniifting of prohibitions, rather then precepts, faving that each Table hath one pohtive Commandment, does not obfcurely veriire the doftrine oi' S. Clements interpretation: Now becaule the Chriftian cha- rity abftains from doing all injury, therefore it is the fulHlling of the Law^ but becaufe it is alfo patient, and liberal, th;itit fuffeis long, and is kinde, therefore the charity commanded in C H R t '- T S Law exceeds that chari- ty which the Scribes and Pharifees reckoned as part of their nghteoufnefle. But JESUS himfelf does with great care in the particulars inftance m what he would have the Difciples to be eminent abo\e the moft ftrift fed of the Jewilh religion : i. in praftiiing the moral precepts of the Decalogue with a Under interpretation : 2 . And in quitting the permilfions and licen- ces wiiich for the hardnefle of their heart Mofcs^zvt them as indulgences to their perfons and I'ecuriticsagainft the contempt of too fevereLawes. Tlie ieverity of expofition was added but to three Commandments, 6. and in three indulgences the permifTion w^as taken away. But becaufe our*Liik. 18.2. great Law- giver repeated alfo other parts of the Decalogue in his "*" after ||J^''- '°- 1^" iermons, I will reprefent in this one view, all that he made to be Chriftian Rom.'i'j. 9." bv adoption. ' The firft Commandment CHRIST often repeated , and inforccd 7. as being the bafis ot all religion, and the firft endearment of all that re- lation , whereby we are capable of being the fons of G O D, as being the great commandment of the Law, and comprehenliveofall that duty we owe to G O D in the relations of the virtue of religion [_Heare O ^3^. iz. 37. ifrael •, the Lord thy G o T) is one L o R D. Jndtheufhalt love the LORD Mai. \ 1. 30. thy GOD with all thine hearty and nmh all thy foul^ and with all t hy mind^ and ^" with all thy ftrength: ] This is the Hrft commandment, that is, this com- prehends all that which is moral and eternal in the firft table of the De- calogue. The duties of this Commandment are,[^ i ] to worfliip GOD alone with adions proper to him, and [2^ to love and [3] obey him with all our fa- culties. [13 Concerning worlhip. The adions proper to the honour of G O D are to offer lacrifice, incenfeand oblations, making vowes to him, fwearing by his name, as the inftrument of fecret teftimony, confefTing his incommunicable attributes , and praying to him for thofe graces , which are eftentially annexed to his dilpeniation, as remiflfion of (ins, gifts of the Spirit, and the grace of fanditication, and Hfe eternal. Other ads of religi- on, fuch as are uncovering the head, bowing the knee, billing upon our face, ftooping to the ground, reciting praifes, are by the content of nations ufed as teftimonies of ci\il or religious veneration, and doe not alwayes palTe for coafefTions of a Divinity, and therefore may be without fin ufed to Angels,or Kings, or Governours, or to perfons in any fenfe more excel- lent then our fclves, provided they be intended to exprefle an excellency Gg3 no 10. 2: 3 1 8 Of the Decalogue. Part n. no greater then is proper to their dignities, and pcrfons, nor in any fenfe giventoanidol,or fiilfe Gods-, but theHrft fort, are inch which all the n'orld hath conl'ented to be adions ot Divine and incommunicable adora- tion, and fuch which GOD alfo in leveral religions hath leferved as his own appropriate regalities, and are idolatry, it given to any Angel or man. The next duties are [23 Love, [ 7, ] and Obedience, but they are united ^* in the Gofpel^ This is lovi\ that we keep his commandments : and fince we are for GODS fake bound alfo to love others, this love is appropriate to G O D by theextenfion of parts, and the intenfion of degrees. The extenfion figniHes that we muft Icrvc GOD with all our faculties ^ for all divifionofpartsishypocrifie, and a dircd prevarication-, our heart muff think what our tongue fpeaks, our hinds adt what we promife or purpofe ^ and GODS enemies muft have no Hiare fo niiich as in appearance or diflimulation. Now no creature can challenge this ^ and if we doe juftice to our neighbours though unwillingly, we have done him no ii^ury -, for in that cafe he onely who fees the irregularity of our thoughts, is the perfon injured*, and when we fwear to him, our heart muft Iwcar as well as our tongue ; and our hands muft pay, what our lips have promifed ^ or elfe we provoke him with an imperfect facrifice: we love him not with all our mind, vvi-th all our ftrength, and all our fliculties. 10. But the difficulty and queftion of this Commandment lyes in the inten- fion -, for it is not enough to ferve God with every capacity, pailion, and fa- culty -, but it muft be every degree of every faculty, all the latitude of our will, all the whole intenfion ofourpaflions, all the poftlbility, :uid energy of our fenfes, and our underftanding-, which becaufe it is to be underftood according to that moderate lentence, and account,which GOD requires of us fet in the midft of fuch a condition, fo attended, anddeprcfled and pre- judiced, the full fenfe of it I ftiall expreffe in feveral propohtions. 11. I . The mterjfioK of the love to which we are obliged requires not the degree, whicli is abfolutely the greateft, and fimply the moft perfcvft. For there are degrees of grace, every one of which is pleafing to G O D, and is a ftate of reconciliation, and atonement^ and he that breaks not the bruifed reed , or quenches the fmoaking flax 5 loves to cherifli thofe en- devours, which beginning from finall principles paile through the variety ofd^rees, and give demonftration that though it be our duty to contend for the beft, yet this contention is with an enemy, and that enemy makes" an abatement, and that abatement being an imperfedion rather then a fin isac'lually confiftent with the ftate of grace, the endevour being inoui' power, and not the fuccefte ^ the perfedion is that, which lliall be our re- ward, and therefore is not our prefent duty. And indeed if to doe the bell adion, and to love G O D as we ihall doe in hea\fn , were a prefent ob- ligation, it would ha\-e been clearly taught us, what is fimply the beft adti- on 5 whereas now that which is ofitfe/f better^ i» certain circumjlar.ccs is lefTe perfect, and fometimes not lawful, and concerning thofe circumfhinces we have no rules, nor any guide but prudence, and probable inducements -, fo that it is certain in our beft endevouis,we fliould onejy increafe our fcruples in ftead of doing adions of the higheft perfedions, we Ihould ered: a tyran- ny over ourconfciences, and noaugmentatiou of any thing but the trouble. And therefore in the Law oiMofcs^ when this Commandment was given in the fame words, yet that the fenie of it might be clear^ the analogy of the law Part II. Of tbeDccalogue. jtp law declared, dut there duty had a latitude, and that G D wasnotfo ftrid a task-mafter, but that he left many inftances of piety to the volunta- ry devotion of his ftrvants, that they might receive tlie reward oi free-will offerings. But if thele words had ohHged them to the greatefl: degree, that is, to all degrees of our capacities in every inftance j every a(5t ol reli- gion had been duty and neceirity.. And thus alfo it was in the Gofpel •, Anam.ts and S4phira were killed by i i • (entence from heaven for not performing what was in tlieir power at fird not to have promifed ^ but becaufe they brouglitan obhgation upon them- felves, whicli God brought not, and then prevaricated, they paid the forfei- ture of their lives. S./'W took no wages of the Corinthian Churches, but wrought riight And da) with his cwfi hund^ but himfelf fays he had power to do ^ Cor.i i. 8. otherwife. There was laid upon him a nece/lity to preach, but no neceffi- ty to preach without wages and fupport. There is a gcod and a better in virginity and marriage, and yet tliere is no command in cither, but that we abftain from iln-, we are left to our own elerfw/V7prayed three times,and both were l>eloved of God. The Chnftian mafters were not bound to manumit their flaves, and yet were commended if they did io. Sometimes the Chriftians fled in perfecution, S. Pauldidio^ and S. Pcier did lb,and S. cjprjar/ did fo, and S. Aihanafiia and many more. But time was, when foine of t hcfe alfo cliofe to fuller death, rather then to fly. And if to fly be a permiflion and no duty, there is certainly a difference of degrees in the choice s to fly is not fo great a fuffering as to dye, and yet a man may innocently choofe the eafier. And our blefled LOKD him- felf, who never fail'd of any degree of his obligations, yet at fome time prayed widi more zeal and fervour then at other times-, as a little before his paffion: fincethenatalldmeshedidnotdoadionsot that degree, which isabfolutely the greateft, it is evident that GODS goodneffeis fo great, as to be content ^vith fuch a love, which parts nojljare between him and fin, and leaves all the reft under fuch a liberty, as is onely iocoiuaged by thofe extraordinary rewards and crowns proportioned to IieioicJ endtvours. It was a pietty Queftion, which was moved in the folitudes of AVfm con- cerning two religious Brothers ^ the one gave all his goods to the poor at once, the other kept the inheritance and gave all the revenue. >«Ione of all HiftDi.Li .fiic the Fathers knew, u'hich was abfolutely the better, at once to renounce all, or by repetition of charitable afts to divide it into portions: One ad of charity in an heroical degree, or an iiabitual charity in the degree of virtue. This inflance is probation enough, that the opmion of fuch a necelli-ty of doing the beft adf ion fimply and indefinitely is impoffible to be iafely aded, becaufe it is impofllble tobe underftood.Two talents fhall be rewarded,and fofhall five, both in dieir proportions •, He tkiifows fparingly jlallreaf ffa- rifjgly^ but he fliall reap. Every man as he fHrpof-s in his hearty fo let h;m ?ive. The beft adionlhall have the beft reward, and though he is tlie happieft, whoiifeshigheft, yet he is not faf eft, that enters into the ftare of difp.ro- .pordontohisperfon. Ifindeinthe lives of tlie later reputed Saints, that n«r7i5/s4A7/- S. Tercja k Jiju made a vow to do every thing, which fhe fhould judge to ?!^^^f\ffZ ■i)ethe;beft. I will not judge the perfon, norcenUuethe adion, becaufe I^^^^j'sJj©-, ipoffibly her intention, and defires wereof greateft fandity •, but whofoever Er'-t^r- «• 7 5- -confidci-s the flory of her life, and the ftrange repugnancies in tlielifeof man 32,0 Of th€T>ecalogue. partn. man to fuch iincleitakings,muft needs fear to imitate an acftioa of fuch dan- ger, and fingulaiity- The advice which in this cafe is fateft to be followed is, that we imploy our greateft induftry, that we fall not into iin, and adi- ons of forbidden nature •, and then ftrive by parts, and fteps, and with much warinefl'e, in attempering our zeal, to fuperadde degrees of eminency,and obfervation of the more perfed inlhnces of landity, that doing fome ex- cellencies which GOD hath not commanded, he may be the rather moved 'uo tJ //;(5ii- ^o P'l'^'^on our prevaricating fo many parts of our necelHiry duty. If love v'^ fiiy'i^- tranfport lis, and carry us to atftions fublime and heioical, let us follow fia T^i!^!!^""^' good a guide and pafTe on with diligence, and zeal, and prudence, as far as love will carry us ^ but let us not be carried to aaions ot great emincncy and flridneile and unequal feverities by fcruple, and pretence ofduty •, left we charge our mifcarriages upon God, and call the yoke of the Gofpel infupportable, and Chrift a hard Task-mafter. But we (hall pade from virtue to virtue with more fatety, if a fpiritual guide take us by the hand -, onely remembring, that if the Angels themfelves, and the beatified fouls do now,and iJiall hereafter differ in degrees of love and glory, it is im- pofTxble, the ftate of imperfection (liould be confined to the higheft love, and the greateft degree, and fuch as admits no variety, no increment or dif- ference of parts and ftations. I j. 2. Our love to G O D confifts not in any one determinate degree, but hath fuch a latitude, as beft agrees with the condition of men, who are of variable natures, different aftedions and capacities, change-.'.ble abilities, and which receive their hei^htnings and dedenfions according to a thoufand ac- cidents of mortality. R)r when a law is regularly prefcribed to perfons, whofe varieties, and different conftitutions cannot be regular or uniform, it is certain God gives a great latitude of performance, and bindes not to juft atomes and points •, the laws of G O D are like univerfal objects re- ceived into the faculty, partly by choice, partly by nature •, but the variety of perfedion is by the variety of the inftruments, and ditpofirion of" the re- cipient, and are excelled by each other in feveral ienfes, and by themlelves at feveral times •, and fo is the pradife of our obedience, and the entertain- ments of the Divine Commandments: for fome are of malleable natures, others are morofe •, fome are of healthful and temperate conftitutions, .. others are luftful, full of flmcy, full of appetite ^ fome have excellent leifure and opportunities of retirement, others arebufie in an adive life, and can- not with advantages attend to the choice of the better part ■, fome are peace- able and timorous, and fome are in all inftances ferene, otiiers are of tumul- tuous, and unquiet fpirits-,and thelc become opportunities of temptation ononefide,andontheother, occafionsofa virtue ^ but every change of faculty,and variety of circumftance hath influence upon morality,and there- fore their duties are perfonally altered, and increafe in obligation, or are flackned by neceffities according to the infinite alteration of exteriour ac- cidents, and interiour poffibilities. 14. 3- Ou^ ^ove to God muft be totally exclufive of an atfedion to fin, and ingage us upon a great,afliduous,and laborious care to refift all temptations, to fubdue fin, toacquire the habits of virtues, and live holily, as it is already expreffed in the difcourfe of Repentance. We muft prefer G O D as the objed of our hopes, we muft choofe to obey him rather then man, to pleafe hira rather then faiisfie our felves, and we muft doe violence to our ftron- geft P^« "• Of the Decalogue. 3 1 1 geftpaflions, when they once conteftagainft a Divine Comimndment. If our pafTions are thus legulated, let them be fixed upon any la\vful objed whatlbever, ifat the lame time we prefer heaven, and heavenly tilings ; that is, would rather chooi'e to lofe our temporal love, then our eternal hopes (which \\e can belt difcern, by our refufing to fin upon the folicitati- on or eng^lgement of the temporal objedj then although we feel thetranf- portation of a fenfual love towards a Wife, or Childe, or Triend, actually more pungent and fenfible, then pafTions of religion are •, they are lefle per- fed, but they are not criminal. Our love to God requires, that we do his Commandments, and that we do not fin, but in other things wc are per- mitted in the condition of our nature to be more fenfitively moved by vifi- ble then by invilible and fpiritual objects. Onely this, we muft ever have a difpofition, and a minde prepared to quit our fenfitive and pleafant ob- jects, rather then quit a grace, or commit a fin, Everyactof finisagainft the love of God, and every man does many fingle adions of hoftiUty,and provocation againft him •, but the ftate of the love of God is that, which we adually call the ftate of grace. When Chrift reigns in us, and fin does not reign, but the fpirit is quickned, and the lufts are mortified -, when we are habitually virtuous, and do ads of piety, temperance and juftice, fre- quently, eafily, cheerfully, and with a fuccelfive, conftant, moral and hu- mane induftry according to the talent which God hath intrufted to us in the banks of nature and grace 5 then we are in the love of God , then we + love him with all our heart. But if fin growes upon us, and is committed more frequently, or gets a viftory with lefle difficulty, oris obeyed more readily, or entertained with a freer complacency, then we love not God, as he requires-, we divide between him and fin -, and God is not the Lord of all our faculties. Buttheinftances of Scripture are the beft expofition of this Commandment : Vox DavidfcHotvedGod with all his heart to doe that ' K'ng- M-S. which w.ts right m hii eyes -^ znd^ oft ah turned tothe Lord with all his hearty ^ Kingijij- and with all hi^ foul ^ and with all his might . Boththefe Kings did it, and yet there was fonie imperfection in David^^nd^ more violent receffions ^ for fo faith the Scripture oij-ofuh^ like unto him woi there no King before him •, D.r- Wwas not fo exact as he-, and yet he followed God with all his hearty From which, thefe two corollaries are certainly deducible, that to love GOD with all our heart admits variety of degrees, and the lower degree is yet a love With all our heart ; and yet to love God requires a holy life, a diligent walking in the Commandments, either according tothefenfeof innocence, or of penitence, either by firft or fecond counfels ^ by the fpirit of regeneration, or the fpirit of renovation and reftitution : The fum is this- the fenfe of this precept is fuch as may be reconciled with the infirmities of our nature, but not with a vice in our manners, with the rcceffion of fingle acts, feldome done, and always difputed againft, and long fought with, but not with an habitual averfation or a ready obedience to fin, oraneafie victory. This Commandment being the fum of the firft Tab!e,had in Mofes Law 1 5. particular inftances, which CHRIST didnotinfert into his inftitution, and he added no other particular, but that which we call the third Com- mandment concerning veneration and reverence to the name of GOD. The other two, viz,, concerning Images and the Sabbath have fome fpecial confiderations. The. 3 2. 2, Of the Decalogue. Part n. 1 6. The Jews received daily offence againft the Catechifmes of feme Chur- i.cmnmd. chcs, who in the recitation oftlie Decalogue omk the fecond Conimand- .^ M ~ V r ' V < ment, as fuppohne it to be a part of the Hrlt accor- ■njcm(,lc,ye^it\,tv,^ja.vS'ti^vTr.'^o,Uv''.K ding as We account them-, and their oficnce riles TO? wT dv-riv T0A/]Haf i^n\a.n, Piuio dc hjoher, becaufc thcv obferve, that in the new Te(h- & 7. c. V. 10. & Numb. jj. 51. "len^ ^^'i^''^ the Decalogue IS lix times repeated in fpecial recitation, and in fummaries, there is no word prohibiting the making, retaining^ or reipect of Images. Concer ning which things Chriftians confider, that GOD forbad to the Jews the very having and making Images, and reprefentments, not onelyof the true G O D, or of fiHe and imaginary deities, but of vifible creatures -, which bccaufe it was but of temporary reafon, and relative coniideiation of ., _ , r 9 ^r , ,L .< their apcnefle to fuperftition '^ and their converline * Imo *• ccckpa 8 Novcmb. cekbrar Many ■ ■ ■ , i • , " mm ciaudii NicoHrati & ftcmum, quicum With idolatrous uatious, was a Command proper to ptritifsimi fucrajtc (iMiarii moncm potms fare, the nation, part of their Covenant, not of eflencia], .t;rS:£'*;iZr:S» indirpenGbk and eternal reafon, noc of that, wh.cl, av^iaTzifj-ofipoii ^i>a.niv Qiovidixuioiodo. wc ufually Call the Lirv of nature. Of which alio Sic. de Moyfe. GOD gave teftimony, becaufe himfelf comman- ded the fignes and reprefentment of Seraphim, to be fet upon the Mercy- feat, toward which the Prieft and the people made their addreffes in then- religious adorations •, and of the brafen Serpent, to which they lookt, \vhen they called to God for help againft the fting of the venemous fnakes. Tiieie inftances tell us, that to make pidures or ftatues of creatures is not againil a natural reafon, and that they may have ufes, which are profitable, as well as be abufed to danger, and fuperftition. Now although the nature of that people was apt to the abufe, and their entercourfe with the nations in their confines was too great an invitation to entertain the danger,yet chriflianicy hath fo farre removed that danger, by the analogy and defigne of the reli- gion, by clear dodrines, revelations, and infinite treafuies ofwifdome, and demonftrations of the Spirir,that our bleffed Law-giver thought it neceflary to remove us from fuperftition by a prohibition of the ufe of images, and pidures. And therefore left us to the fenfe of the great commandment, and the didatesofright reafon, to take care, that we do noc dillionour the invifible GOD with vifible repreientations of what we never favv, nor cannot underftand 5 nor yet convey any of GODS incommunicable vvorfliip in the forcnamed inftances to any thing but himfelf. And for the matter of images we have no other rule left us in the new Teftament •, the rules of reafon and nature, and the other parts of the inftitution are abun- dantly fufficient for our fecurity. And poffibly Saint Pditi might relate to this, when he affirmed concerning the fifr, that ;/ w^s the fr(l Commandment with fromife. For in the fecond Commandment to the Jews, as there was a great threatning,foalfo a greater promife of fliewing mercy to a thoufand generations. But becaufe the body ofthis Commandment was not tran- fcribed into the Chriftian Law, thefirftof the Decalogue, which we re- tain, and in which a promife is inferted, is the fif t Commandment. And therefore the wifdome of the Church was remarkable in the variety often- tences concerning the permilTion of images. At firft, when they were blended inthe danger, and impure mixtures of Gentilifme, and men were newly recovered from the fnare, and had the reliques of a long cuftom.e to fuperftitious and falfe worfhippings, they endured no images, but,meerly civil -, Pitt II. 0/ the Decalogue. 313 civill-, but as the danger ceafed, and Chriftianity prevailed, they foimd, that piiflures had a natural ule of good concernment,to move lefs knowing ptopleby the repieiencment and declaration ot a ftory -, and then they knowing themfelves permitted to the liberties ot-Chnftianity and the re- ftraints of nature and reafon, and not being ftiU weak under prejudice , and childilli dangers , but fortihed by the excellency ot' a wife religion , took them into lawful! ufes; doing honour to Saints, as unto the abientEmpe- tours according to tlie curtome of the Empire •, they ereded ftarues to theu' honour, and tranfcribed a hiftory, and fometimes a precept into a table, by figures making more lafting impreiTions, then by words and fentences; While the Church flood within thefe limits Ihe had naturall reafon for lier warrant, and the cuftome of the feverall countries, and no precept of CHRIST to countermand it •, Tiiey who went further, were unrea- fonable. and according to the degree oi tiiat excclle were luperftitious. The Duties of this Commandment are learned by the mtents of it •, for 1 7 it was direcT:ed as^ainft the falfe religion of the nati- ons, who believed the images 5f their gods to i//;;:f!j,;tT^^.:r '"'*^''"" be filled with the Deity-, and it was aUb a cau- f,io,ib,n 170 Mm ampu quidc^ adijita- tion to prevent our low imaginations of GOD, br,uVK,r,,um\fnmdachumzcjnuUumiffi^^^ left we fllOuld come to think GOD to be like p,-,- d U mrum fi-miuudms cxpnime. Pla- Man •, and thus farrc there was indifpenlable , and tac:.. Nunu. ^ ^ eternall i^afon in the precept , and this was never ,^i|;&^S|:^:S5'S- leflened in any thing by the holy J E S LI S, and v^v>c,x.ds;uov>yTiij) -mv avrmfverjy • t*- obliges us Chriftians to make our addrefies and r>!TJUi'^Mi^A^djlwj^-^Jmiiv^y'ix^rr worlhipings to no GO D , but the G O D ot the ^, ^oitycTnuUv ri.uiv©- d^o^i^i^d; i^fr,- Chriftians, that is, of all the world ; and not to do "'f a.^i<»^oyov vi^v «:«« ;;^a)f t? Sciab.i. 16. this in, or before an image of him, becauie he can- ^^;X^d:^:i;g^it£S^Z not be reprefented. For the images ot C H R I S T t*/. Amiiin. and his Saints, they come not into either of the Iwo confiderations, and we are to underftand our duty by the proportions of our reverence to GOD, exprefled in the gi'eat Commandment.Our Fathers in Chriftianity, as I obferved now , made no fcruple ot ufing the images and pidures of their Princes , and learned men •, which the Jewes underftood to be forbidden to them in the Commandment^ Then they ad- mitted even in the uteniils of the Church fome caelaturcs and engravings. Such was that TertulUan fpeaks of, 'The good Shefhcrd in the Ckiluc. After- wards they admitted pic^bures, but not before the time o'i Co>i(l.mti»c^ for in the Councell o'iEltbcris^ they were forbidden; and in fucceffion of time the fcruples leflened with the danger, and all the way they fignitied their be- liefe to be, that this Commandment-, was onely fo farre retained by CHRIST, as it relyed upon naturall reafon , or was a particular in- ftance of the great Commandment, that is, images were forbidden , where they did dillionour GOD, orleflen his reputation, or eflrange our du- ties, or became Idols, or the dired matter of fuperflitious obfervances, charmes, or fenfelefle confidences •, but they were permitted toreprefcnc the humanity of Chrifl, to remember Saints and Martyrs,to recount a fto- ry, to imprint a rnemoiy, to do honour and reputation to abfent perfons, and to be the inftruments of a relative civility and eftecm. But in this parti- cular, infinite care is to be taken of fcandall,and danger , of a forward and zealous ignorance -, or of a miftaking and pecvilli confidence 5 and where a fociety 32,4 Of the Decalogue . Partn. fociety hath fuch perlbns in it, the little good of images miifl: not be vio- lently retained wuh the greater danger and certain oftence of fuch perfons^ of whom confideration is to be had in the cure of ibulcs. I oncly adde this, that the firft Chriftians made no fcruple of faluting the ftatiies of their Princes, and were confident, it made no intrenchment upon the naturall prohibition contained in this Commandment , becaiife they had obferved, that exteriour inclinations,and addreflesof the body, though in the lowed Gen. 48. li. nianner,were not proper toGod but inScripture found alfo to be communis itxT^.l'o. ^ cated to Creatures,to Kings,toProphets,to parents,to religious perfons-and & 41. 6. becaufe they found it to be death to do affront to the pidures and ftatues of iKin^*i''^6 their Emperors,they concluded inreafon (which they alfo faw verified by ** " ' the pradife and opinion of all the world) that the refped they did at the Emperors ftatue was accepted as a veneration to his perlbn-, but thefc things are but fparingly to be drawne into religion,becaufe the cuftomes of this world are altered, and their opinions new -, and many who have not weak underftandings, have weak confciences ^ and the neceffity for the en- tertainment of them is not fo great, as the offence is or may be. 18 7 houjhah not take the Name of the Lord thy God in 'vam. ] This our blefled ^.Command. Saviour repeating exprclTes it thus , It hath been laid to them of old time, ^ ,„ , . n r r. Thoulhaltnot forlweartfn felfe-.towlnchCHKlST juramqHispejemet, ad Dcum ipfum philcn- addes OUt Of Numt. 30. 2. hut thort jbalt ftrjorm thy iui nmiitentur, qucm fatts cjj'e idomiim fine gaths unto the Lord. The meaning of the one we are ^rfi^rS:^^^"^^:^^: ""g^^ ^y ^^^^ ^^^e^- we mult not myocate the pmct^ii quisjurans pejerajjit ca^igabatm fu- Name of G O D in any promifc in vain,that is, with li,b;*s(m»imeiom,Tmaenc,u,a. Si duo 3 ] ^ which happens either OUt Of levity, that we patroni.SeLt. fin. deiurejur. , -' ' ^ ^~ ... ^ „ 11 ■ < ■ Lyfander dixit hommes uti f# po fuo change OUt purpofc, which aLhrft wc really intended; cmmodo ;uramcntis , ficut pmi aftragdis. otwlicn our intention atthatinftant was fallacious the name of G O D , that is, to ule it, to take it into our mouths for-yrf^i/jr. that is, according to the perpetuall flyle of Scri- Pfal. 1 1. 1. pture, foi; a lye. Every one hath fpeken vanity to his neighbour, that is, he hath lyed unto him : for fo it foUowes, xvithflattering lips^ and with a double heart-, Pial. 14. 4. and [wearing deceitfully^ is by the PHilmift called lifting up his foul unto vanity. c vK iKtt^iv And Philo the Jew, who well underftood the Law, and the language of his 'fmfXATaio -jhu nation, renders the fenfe of this Commandment to be to Call God to rvit- '^^t^'^KcL- "^(J^ '" ^ h''-> '^"*^ ^''^^ ^s to be underftood onely in promites, for fo CHRIST AHc t?;i 4.i\iSii explains it by the appendix out of the Law , thott jhalt perfirm thj Oaths : ^°'' phib"^** ^°^' 'y'"fc '" Jii<^§^'TiSf^'^ 5 which is alfo with an oath , or taking GODS name for witneffe , is forbidden in the ninth Commandment. To this CHRIST added a further reftraint •, for whereas by the natural law it was not unlawfull to fwear by any oath that implyed not idolatry , or the beliefe of a falfe GOD, (I fay) any grave and prudent oath , when they fpake a grave truth : and whereas it was lawful! for the Jewes m ordinary entercourfe to fwear by GOD, fo they did not fwear to a lye (to which alfo fwearing to an impertinency might be reduced by a proportion of rea- fon, and was fo accounted ofin the pradife of the Jewcs) but elfe, and in Pfai.^?. n. other cafes they us d to fwear byGod or by a creature refpedively. For,/^^y liliTa^ii^^' '^'^ fi'^^'' h ^'^' P'all he commended, faid the Pfalmifl ; and [wearing tothe LORD of Ho(ls , is called , (peaking the language of Canaan ■ Moft of this was refcinded ; CHRIST forbad all fwearing , not onely fwearing pI^ii." Of thc\Decalogue. 31^ fwearing to a lye, but alio fwearing to a truth in common affairs-, not oneiy fwearing commonly by the Name of G O D , but fwearing commonly A^.a^-af^yr /jyheave/j^ and bj the eArth^ky our head ^ or by any other oath-, onely let our -T^ ^,"'f,"f* fpeechbe y?./, or nay^ that is plainly affirming or denying. In thefe , I fay^ »^y'm>v . ny of the Fathers have followed the words of CHRIST in lb fevere a Eufarlib 6°"'' fenfe, that their words feem to admit no exxeption. hiii cap.4. * But here a grain of filt muft be taken, left the letter deftroy the fpirit. 19. ■firlljit is certdn the holy JESUS forbad a cuflome of fwearing-, it being vue EccIus. great irreligion todefpife and leifen the name of G O D , which "is the in- oo;f;^;''J.ja_ itrument and conveyance ofour adorations to him, by making it common cobus ;*« ji/o- and applicable to trifles, and ordinary accidents ofour life. He that Iwears l^^"™''^''"^'^'^ often, many times fwears talfe, and however U■jlsbJ'^^x. reverence, which 'lUudp/gyfus e Ijeing due to GOD, the Scripture determines it to be due at his Name : ''■'"'^ h,i»:anis his Name is tobc loved and fcarel And therefore CHRIST commands '^^^^^„, that our communication be yea^yea^ or f?^y, nay -^ that is, our ordinary dif- a pf>-/«n9 «on courfes flwuld be fimply affirmative, or negative. In order to this, Plutarch §' Au/uiuf"' affirms out of f4^'orr»«^, that the reafon why the Greeks forbad children xs.dlvabh ■who were about to fwear by Hercules^ to fwear within doores ^ was, that by Apoft. this delay and preparation they might be taught not to be hafty or quick in fj^'^-^^^" j^ fwearing, but all fuch invocations lliould be re ftrained and retarded by ce- ^v -ripofMv remonyj and /^frf«/i,'jhimfelfe was obferved never to have fworne in all his "^'^^"J^i^ . life time but once. 2. Not onely cuftomary fwearing is forbidden, but ^t^J!^(,^.^°( all fwearing upon a flight canfe. S. 5^i/7/upbraides fome Chriftians his con- fccalogue. ?»« n. ties, without which Common- wealths in fome cafes me not cafilycom- bined, and therefore to be a thing neceflary, and therefore not to be forbid- den. Nowwhatisby Chriftianstobeefteemed a flight caufe, we may de- termine by the account we take of otlier things. The glory of G O D is cer- tainly no light matter , and therefore when that is evidently and certainly concerned,not phantaftically, and by vain and imaginary coniequences, but by prudent, and true eftimation, then that we may lawfully fwear, wc have S. Pauls example,who well underftood the precept of his Mafter, and is not to be fiipofed eafily to have done any violence to it ^ but yet we finde reli- Rnm.1.9. gious affirmations, and God invoked for witaefle, as a record tipoji hts foul^ 2 Cor. U.J I. ip iii5 Hpiftles to the Romans, Galatians , and Corinthians. But thefe oaths ^*'-'-' ■ • ^vere oncly aflertory.Tfr/«///4« affirmeth,that Chriftians refufed to fwear by the Genius of the Prince , becaufe it was a Daemon z, but they fware by his health,and their folemne oath was by GOD and C H R I S T,and the Holy Spirit,and the Majefty of the Emperor.The Fathers of the Ephefine C oun- cell made Ncfioriui and Victor fwear , and the Billiops at Chalcedon fwore by the health of their Princes. But as S. Paul did it extrajudicially when the glory of GOD was concerned in it, and the intereft of foules ; fo the Chri- flians ufed to fwear in a caufe of piety, and religion, in obedience , and upon publick command , or for the ends of charity and juftice,both with oaths permiirory and aflertory^as the matter required : with this onely difference; that they never didjrvear in the caufes ofjufiice or charity^ but when they were before a Magiflrate : But if it were in a caufe of religion, and in matters of ^mvc\i(t^they did indeed frvear among ihemjehes^hm alwayes to or in commu- nities and focieties,obliging themfelves by oath not to commit wickednefle, robberies,facrilege,not to deceive their truft, not to detain the pledge, which rather was an aft of direft entercourfe with GOD, then a folemn or religi^ ous obligation to man-, which \'ery thngPltny alfo reports of the Chriftians. ih mi i^-Ai The fumme is this; fince the whole fubjeft matter of this precept dft^iZ "^-^ ^^ '^"^^'^ promijfory , or vovves -, all promifes with oathes are regularly «0^1/?w y' forbidden to Chnftians , unlefle they be made to GOD, or GODS '^>''^^^".'t/'"' Vicegerent in a matter not trifling. For in the firfl cafe apromife made s^&'h©- ^^ G"o D , and a fwearing by G O D to perform the promife , to him is wsjoroMf ic«7^ all one-, For the Name of GOD being theinflrument and determination of "^f/^^^^-fw ^ our addrefTes, we cannot be fuppofed to fpeak to God without ufing of ^t^^allKU- his Name explicitely or by implication ; and therefore he that promifes to "^ ''lilifi'^i'*^" God,makes a promife, and ufes GODS name in the promife-,the promife it d^ Spir s' " " felfe being in the nature of prayer or lolemn invocation of GOD. In the fe- cond cafe, when the publick neceffity requires ir,of which we are not Judges, ,ViCfffi(.ij ;„^„. but are under authority , we findethe lawfulnefle by being bound to be- mm htmana" licve, or not to contradidf the pretence ofits neccflity 5 onely care is to be 'it'cidnm-^ taken, that the matter be grave or religious , that is , it is to be efteemed, ^qmccjuid c'ngk and prefumed fo by US , iftheoathbeimpofed by our lawfuU fuperiours, cxer'fat.Scmc. and to be cared for by them-, or elfe it is fo to be provided for by our felves, whenourentercourfeiswithGOD, as in vowes and promifes pafled tci GOD •, being carefull, that we doe not offer to GOD Goats haire , or the fumes of Mufliromes, or the blood of Swine, that is , things either impious or vain. But in our communication, that is, in our ordinary entercourfe with men, we muft promife by fimple teffimony , not by religious adjura- tions, though a creature be the inflrument of the oath. Buc P^rtii. Of theT>ccalogiie, 31-7 But this forbids not aflertoiy Oaths at all, or depoling in judgment, for 1 2^ of this CHRIST fpeaks not iiere, it being the proper matter of another Commandment^ and lince (as S. PW affirms) .woAth is the end of all con- Hcb.<.i6. trovcrfie, and that the neceflity of Common-weahhs requu'es that a period (hould be Hxed to queftions, and a rule for the neareft certainty for judg- ment, whatfoever is neceflary is not unlawful, and CHRIST, who came to knit the bonds of izo-, crnment fafter by the ftridture of more reli- gious ryes, cannot be ur '^iltood to have given precepts to dillblve the in- Lrumentsof judicati..^, and prudent government. But concerning aiferto- ry Oaths, although they are not forbidden, but fuppofed in the nineth Commandment to be done before our Judges in the caiife of our Neigh- bour-, yet becaufe they are onelyfo fuppofed, and nowayelfe mentioned by permiflion, or intimation •, therefore they are to be eftimaced by the proportions of this precept concerning Promillory oaths:they may be taken in judgment and righteoufneffe •, but never lightly, never excrajudicialiy^ onely a lefle caufe, fo it be judicial, may authorize an adertory, then a pro- miffory Oath. Becaufe many cafes occurre, in which Peace and JulHce may be concerned, which vv'ithout an Oath are indeterminable. But there are but few nccelTities to confirm a Promife by an Oath : And therefore tlie reverence of the Name of G O D ought not to be intrenched upon in acci- dents of little or no neceflity ; G O D not having made many necefsities in this cafe, would not in the matter of Promife give^'leaVe to ufe his name, but when an extraordinary cafe happens. An Oath in Promifes is of no ufe for ending queftions, and giving judicial fentences. And the faith of a Chrifli- an, and the word of a juft perfon will do mofl of the work of promifes-, And it is very much to the diireputation of our religion, or our felves, if we fall intohypocrifieand deceit, or ifa Chriftian afleveration were not of value equal with an Oath. And therefore CH R IS T forbidding PromifTory Oaths, and commanding fo great fimplicity of fpirit and honefty, did con- fonantlytothedefigne, andperfeftionof hislnfti- ^^., , ^, , ^ ^, , tution,-^ intending romakeus fojuft and fincere, ^S'rj;.r -plx""' Hfe^i.^wr m'IS that our religion being infinite obligation to us, our Anto.i m dtjt.ipaonf vm bow. I.? //wt? cjkb own promifes (hould paHe for bond enough to ^T^f .ilZ Jf^M ,!^;,r.^i others, and the Religion receive great honour by n'pMdc.cjuiiorimf,!. Kd>j„^y,^^,oi(^K^<:SvAtvniJ.i(tSni.i'n\o our Lord himfelf in that realbn he is pleafed to give ^"'"' ^■"■'■•dainj.^puachniiianai-xcUfaK'!- of the prohibition oi(s.emno:Uetyourco^...u.- :;fS;;:';;S~}::r^t-£;:: tioft bcjed^ yea, nay^ nay^ for wbatjoever is more com- torn «• ediaopei-fetu6.\_Sacerdoumyifnhm,& cth of evil : that is, as sood laws come from ill man- ^''""'""^ i^"'i"»momm majunjdiameiu- ners, the modefty of clothing from the Ihame of ' fin, Antidotes and Phyfick by occafion of poifons and difeafes, fo is fwear- t Matth. 5.57. ing an effed of diftruft, and want of faith or honefty, on one or both fides-. Men dare not truft the word of a Chriftian, or a Ghriftian is not juft and pundual to his promifes, and thiscals for confirmation by an oath-, fothac oaths fuppofe a fault, though they are not faults always themfelves •, what- foever is more then Yea, or Nay,is not always evil, but It always cometh of evill. And therefore the Hftens efteemed every man that was put to his oath, no better then an infamous perfon , a perjurer, or at leaftfeifpefted, not efteemed a juft man : and the Heathens would not fuffer the Priefts of H h 2 Jupiter 518 Of the Decalogue. Paitii. Cmtius lib. 7. ^uftter to fweai', becaufe all men had great opinion of his fanftity and au- thority: and the Scythians derided ylUxanders caution and ti morons pro- £i'iu non reve- vifion, when he requi red an oath of them : Ncs reltgtuncm in ipf.t fide novi' 'fAUnt Dco's"" ^f*' '■ Our fjith is our bond •,^and they who are willing to deceive men, Ciccio pro" will not flick to deceive when they have called God to witneffe. But I have Rukio. ^ caution to infert for each, which I propound as an humble advice topei- fons eminent, and publickly interefled. , J I . That Princes, and I'uch as have power of decreeing the injundlion of promillbry Oatlis, be very curious and referved, not lightly enjoyning fuch cv -ict, ■:7i^.u( Promifes-, neither in refpedt of the matter triviall, nor yet frequently, nor 1«^^"'f""' ,'^, without great reafon enforcing. The matter of fuch promiies muft be onely ^■^^J'lTohm what is already matter of duty, or religion •, for elfe the matter is not grave e^^.-m(iv^p)- enough for the calling ofG O D to teftimony^ but when it is a matter of DMaf''''"*" <^u^y5 ^^^^ ^^^ '^^^^ ^^ '^^ ^^^^^ ^'^^" ^ ^°^^ ^^^' pro"^'^s ""i^i<^*^ to G O D in the prefence of men. And becaufe Chriftians are otherwile very much ob- liged to doe all which is their duty, in matters both civil and religious, of obedience and piety, therefore It muft be aninftant necefTity, and a great caufe to fuperinduce fuch a confirmation, as derives from the fo lacredly in- vocating the Name of G O D •, it muft be when there is great necefTity that the duty be adlually performed, and when the fupreme power either hath not power fufficient to punilli the delinquent, or maymiifeto have notice of the deli«5t. For in thefe cafes it is reafonablc to bind the fauh of the obliged perfonsby the fear of G O D after a more efpecial manner^ but elfe there is no reafon fufficient to demand of the fubjeft any further fecu- rity, then their own faith and contrad. The reafons of this advice relycs upon the ftridnefTeofthe words of this Precept againft promifloiy oaths, and the reverence we owe to the name of G O D. Oaths of Allegiance are fit to be impofed in a troubled ftate, or to a mutinous people : But it is not fo fit to tye the people by Oath to abftain from tranfportations of me- tal, or grain, or leather, from which by penalties they are with as much fe- curity, andlefTe fufpicion of iniquitiy reftiained. 22. 2 . Concerning afTertory oaths, and depofitions in judgment, although a greater liberty may be taken in the fubjed matter of the oath, and we may being required to it, fwear in judgment, though the caufe be a queftion of mon^y.^or our inteieft>ortherightsof afociety-, And S.vi/W^//^-^ pur- ged himfelf by oath before the Ermperouv Conftufituu : yet it were a great purfuance and fecurity of this part of Chriftian Religion, if in no cafe con- trary oaths might be admitted, in which it is certain one part is perjured • Aw.' onno to the ruine of their fouls *, to the intricating of the judgment, to the diflio- <^i7ie^ix^is nour of Religion •, but that fuch lules of prudence and reafonable prefum- ^Tl* jchtiloi P'-'^" ^^^ eftablillied, that upon the oath of that party, which the Law fliall dvliv -dfiva. choofe, and upon probable grounds fliall prefume for, the fentence may be y^^^^fj"-^ eftablillied. For by a fmal probability there may a furer judgment be given, ij^jdj.^T''' then upon the confidence of contradiftory oaths, and after the fin the Judge is left to the uncertainty of conjectures as much as if but one part hadfworn^ and to much more, becaufe fuch an oath is by the confentof all men accepted as a rule to determine in judgement. By thefe difcourfes we underftand the intention of our blefled Mafter in this precept -, and I wifli by tbis or any thing elfe men would be reftrained from that low,cheap, unreafonable and unexcufable vice of cuftomary fvvearing, to which we have part II. Of the T>ecalogHe. 3 19 have nothing to invite us, tlutm.iyledeii the ini(|uit/^ for which we can- not pretend temptation, nor alledge intinnity, but it begins by wretchlef- nefTe, and a mahcious carelefnelle, and is continued by the ftrength of habit, and the greateftimmenfity of Folly. And I conlider, that Cluhtun Reli- gion being fo holy an inftitiition, to which we are invited by lb great pro- mifes, in which we are inftruded by fo clear revelations, and to the perfor- mance of our duties compelled by the threatnings of a fad and infupporrable eternity, Ihould more then lufficiently endear the performance of this duty to us. The name of a Chriftian is a high and potent antidote againft all fin, itweconliderarightthehonour of the nam^, the undertaking of our Co- venant, and thereward of our duty. The Jews eate no fwines flelh, becaufe they are oiMofes^ and the Turks drink no wine, becaule they are Mahume- _ tans, and yet we Iwear for all we are Chriftians, then which there is not in the world a greater convidion of our bafenelTe and irrelieion* Is the au- thority of the holy JESUS fo defpicable, are his Laws(o uareafonable, his reward fo little, his threatnings fofmall, that we muft needs m con- tempt of all this profane the great name of GOD, and trample under foot the Laws of J E S U S, and caft away the hopes of heaven, and enter into fecurity to be poflefled by hell torments for 1 wearing, th it is,- for I'pea- king like a tool, without reafon, without pleafure, without repuc3tion,much to our difefteem,much to the trouble of civill and wife paribus, with whom we joyn in fociety and entercourfe :" Certainly hell will be heat Geven times hotter for a cuftomary fwearer, and every degree of his unreafoniblenelTe will give him a new ciegree of torment,when he flvill fin Je himfelf in flames fbrbeingaftupid, an Atheiftical, an irreligious fool. This onely I defire iliould be obferved, that our blefled Mafter forbids not onely fwearing by GOD, but by any creature ; for every oath by a creature does involve and tacitely relate to G OD. And therefore, faith ..,,,,, CHRIS -X^Smar not byhuven,{o^ it is the throne ' '^^''^' ^ '''"' "'^'^SoJCmc^'/' of GOD-, and he that fweareth by the throne of ^m {le.- Coiinem futm ju.at, ocum juwe GOD, fweareth by it, and by him that ficteth ?^f'"" i p'f-^'".^' ji'^'"' N.mmiiixrat. , ^ o V. ■ 1 rr^ r 1 Ulpian. J. C. Concil. Chalc.c ij. thereon. So that it is not a lelle matter to 1 wear by a creature then to fwear by G O D, for a creature cannot be theinftruHnent of teftimony, but as it is a relative to GOD, and it by implication cals the GOD of that creature to witnefie. So that although in fuch cafes, in which it is permitted to fwear by GO D,wemiyin thofecafesexprefTe our oath in the form of advocating and calling the creature Qas did the pri- mitive Chriftians fwearing by the health of their Emperour, and as ^fffeph x Kings i. -.. fwearing by the life of i'/Aj/f?^/;, and as £////j.f fwearing by the lifeof£/wf, .(-.q^jj , andisdidS. P>tul^^mie({ii\2,l>) therejoyc!»ghi' hadi» fESliS C fi R I S T ride fupra , ' and as we in our formes of^ fwearing in Courts of Judicature touch the "'"»•'?• Gofpels, faying. So help me GOD, and the contents of this Book •, And in a few ages lately paft, Biihops and Priefts fometimes fwore upon the Crofle, fometimes upon the Altar, fometimes by their holy Order] yet we mufi remember that this in other words and ceremonies is but a calling GOD for witnefie. And he that fwears by the CrofTe, fwears by the Ho- ly Crucifix, thatis, J ES. US crucified thereon-, and therefore thefe and the like forms are therefore not to be ufed in otdinary communication, becaufe they relate to G O D^ they are as obligatory as the immediate in- vocation of'^his holinefle and Majefty-, and it was a Judaical vanity to think H h 3 fwearing 3 3c Of the T)ecalogiic. p«t ii. Vc,tuxiuramfactit,iui&doi,mma. Ov.d. ^^^^.^^ hecomts fuperftition , as well as profanati- on, and it gives to a creature, what is proper to G O D ^ or when the Crea- ture is contemptible, or lefle then the gravity oF the matter, asitaman (liould fwear by a fly, or the ihadow of a tree 5 or when there is an indeco- rum in the thing, or fomeching that does at too great diftance relate to God : for that which with greateft vicinity refers to God in feveral religi- ons is the beft inftruinent of an oath, and neareft to Gods honour, as in C hriflianity are the holy Sacrament, the Crofie, the Alrar,and the Go- fpels-, and therefore too great a diftance may beanindecency next coa difparagcment. This onely may be added to this confuieration, that al- though an oath, vi^hich is properly calling GOD or GODS relative into teftimony, is to be underftood according to the former Difcourfe, yet there may be great affirmations or negations refped:ively,and confirmed by forms of vehement afl'everation, fuch as the cuftomesof a nation, or confent fhall agree upon,.and thole doe in fome cafes promote our belief, or confirm out pretentions better then a plain yea, or no : becaufe by fuch confent the per- fon renders himfelf infamous, if he breaks his word or truft •, and although this will not come under the reftraint of '. H R I S T S words, becaule they are not properly oaths, but circumftances of earneft affirmation or ne- gation, yet thcfe are humane atteftations,introduced by cuftome or confenr, and as they come not under the notion of fwearing , fo they are forms of teflimony, and coUaterall engagement of a more (tiid truth. 23. The Holy JESUS having fpecified the great commandment of/<>- 4 cmmiMd. 'vir.gCOD with all our heart ^\n this one inftance of hallowing,and keeping his Lol'ff-i. i6- •. . rr name facred, that is, from profane and common jimi iofTu^iTa ^( p^Kox^T®- Ti^j wj- talk, and lefle prudent, and unnecefiary entercour- ^*~'^" n' "'' *7ff^°^ 'f'^I >W©'p''^1'^^' fes, inftanced in no other commandment of Mefcs ^ c.^r^i i,b'.TTcrt'i".Morog! cinon Apoti buthaving frequent occafion to fpeak of the flibbath, Etzouir. inamd. Viae etjam s^nod. for ever expreffes his own dominion over the Day, and that he had difTolved the bands of Mefes in this inftance-, that now we were no more obliged to that reft, which the Jews religioufly oblerved by prelcript of the Law ^ and by divers ads againft fe- cunties of the then received pradifes did defecrate the day, making it a broken yoke, and the firft great inftance of Chriftian Liberty. And when the Apoftle gave inftrudtions that no ma» fljonld -judge his Brother inahelj day^or Ncrv moons^or the Sahbathdays^ he declared all the Judaical feafts to be obliterated by the fpunge, which ^efus tafted on the CrofTe -, it was within theManufcript of ordinances, and there it was cancelled. And there was nothing moral in it, but that we do honour to God for the creation, and to that and all other purpofes of religion, feparate and hallow fome portion of our time. The Primitive Church kept both the Sabbath and the Lords day till the time of the Laodicean Councel, about 300 years afrerChrifts nati- vity, arid almoft in every thing made them equal, and therefore did not efteera Laod: P"' "• Of the Vccalogtie. j j i efteem the Lords day to be fubftituced in the place of the obliterated lab- bath, bat a teaft celebrated by great xtiiow^ and perpetual coiifeiit witliouc precept or necellary Divine injundion. But the liberty of the Church was great-, they found themfelves dilbbliged From thit (Iri^it and necellary reft, which was one great part of the Sabbatick rites, onely they were glad of the occaiion to meet often for offices of Religion, and the day fervedwell for the gaining and facilitating the converfion of the Jewes, and for the ho- nourable fepukure of the Synagogue, it being kept (o long , like the forty dayes mourning of Ifrael for the death of their Father Ucoh-^ but their li- berty they improved not tolicence,but as an occalion of more frequent af- femblies. And there is fomething in it for us to imitate , even to lanclify the name of Goi in the great work oftheCreation,reading his praifes in the book of his Creature, and taking all occahons of religious a(fh and offices though in none ofthe Jewilhcircumftances. 7. Concerning theobfervationof the LORDS Day which now the 74; Church obferves , and ever did in remembrance of the lelurreCtion, be- caufeitisadayofpolitiveand Ecclefiaificalliaftitution, it is fit that the Church, who inftituced the day, Ihoald determine the manner of its obfer- vation. It was fet apart in honour ofthe rellirreclion , and it were not ill if all Churches would into the weekly offices put fome memoriall of that myftery, that the reafon ofthe feflivall might be remembred with the day, and GO D thanked with therenuingoftheOffices. But becaufe re- ligion was the defigne ofthe feaft, and leifure was necedary for religion, therefore to abflain from * fuits of Law, and * Fanjugu amovento,e.i/qw m faMuUs ope- fervile works, but fuchworks as are of necelTity ''*«'/"»'>''«'" 'j-'fow.Cka-.de leg.!, i. and ^ chanty, (whicli to obfcrve .re of themfclves iJT^^'lJiJf^rSl^^::^"''^' a very good religion) is a necelfary duty ofthe i^-i'?,'oi.ctuihf.gcufrjitcndc,cfipcm, day, and to doc afts of publick religion is the i'Sfir'^^T"'*''" T"-^^'-'^-f''> , otherpartot It. So much is made matter of duty Virgii. apud Macrob. by the intervention of authority ; and though the ^'AroddTibmi •kdittiitmomum Taik.li.ha- Church hath made no more prefcriptionsm this, ."'^St^i;"^^^^^ and God hath made none at all^ yet he who keeps Mmm moscj]it,vinaUa & Imjuw mducaniu/. the day molt ftri^ly, moft religioully, he keeps it jhucjd."']'^'' ^"^^ ''" " " ^^ ^'"'^'^ '^ei'^"'- be ft, and moft confonant to the defign of the s.isnat'.cp.ad Maintf.''EKg.s-&- C/^Sy ca/i- Church, and the ends of religion, and the oppor- ^^'C*^ y«wM=t1/wrj, ^^47,, ^-SaK ^^^is^y , i tunity ofthe prefent leifure, and the interefts of V^tKS^Z'>^/^>^JS^.!y^^^^ his foul. The ads of religion proper for the Day i^-ivAiSuJj^ay, Ka.ii^;)^j-u Kat k^-hh^ yoSy Ik are Prayers, and publick Liturgies,Preach.ng,Ca- '^^^j^^^[,,^., ,.,j„,3„. j,,,, ^^,,„ techizing, ads of charity ,viliting iick perlons, ads obfuvmtdum fMuM, adiuxu,u»i, ad cbneta- ofEucharifttoGOD.ofhofpitality to our poor '"'"• %"■''''« "-e^' '*'{'«>'»»'' co,um Unamface- neighbours , of friendlinelle and civility taall, re- vf^t. pr. ,dcm fee. conciling differences, and after the publick aflemblies are difTolved, any ad of dircd religion to GOD, or of eafe and remiffion to fervants, or what- foever elfe is good in manners, or in piety, or in mercy. What is faid of this great feaft ofthe Chriftians is to be underftood to have a greater feverity and obligation in the Anniverfary ofthe Refurredion, ofthe Afcenfion, of the nativity of our blelied Saviour, and ofthe defcent of the holy Spirit in Pentecoft. And all dayes feftivall to the honour of God in remembrance of the holy Apoftles, and Martyrs, and departed Saints, as they are with pru- dence to be chofen and retained by the Church fo as not to be unnecefTaiy, 332. Of the Dec a log ue . Pirt a or burdenfome, or ufelefTe ^ fo they are to be obferved by us as inftances of our love of the communion of Saints, and our thankfulnefTe for the blef- fing, and the example. Honour thy Father ^ and tfjy Mother.'] This Commandment Chrift made alfo to be Chnflian by his frequent repetition and mention of it in his Ser- mons and Lnves , and fo ordered it , that it fliould be the band ofcivill government , and fociety. In the Decalogue GOD fees this precept immediately after the dunes that concern himfelfe, our duty to Parents be- ing in the confines with our duty to G O D , the parents being in order of nature next to God, the caufe of our being and produ(5lion, and the great Almoners of eternity , conveying ro us the eflences of reafonable Crea- tures, and the charities of heaven. And when our bleffed Saviour in a Ser- mon to the Pharifees fpake of duty to Parents , he refcued it from the im- pediments of a vain tradition, and fecured this Duty, though againft a pre- tence of religion towards God, telling us that God'would not himfelfe ac- cept a gift , which we took from our Parents needs. This duty to Parents ^ is the very firmament and band of common- wealths. He that honours his '/!»,., A.,-,, r^. ^'.„. ^,«-«„„.7 ^u. Parents, will alfo love his Brethren derived from T»ii' «« 7B suov Ji /xihil^ ^Ka^^vixUif, the lame loins, he will dearly account ot all his rela- „ „ , , . Menand. tives, and pcifous of the fame coenation, and fo fa- V^ro^AotrH;-. Df parmibus dixic Ph.io ad milies arc united, and ol them cities and focieties are ij«ai. framed. And becaufe Parents and Patriarchs of fa- K;r;;r"f;S!pr.r' n^ts, and of nations had regall power , they who Ilium fgctpenm mamvttfnivi by any change fucceeded in the care and govern- Tama fufcftej. Horat. carm. /. t.ad. i. ^ ^^^^ ^^ ^j^jg^ ^^J kingdomCS , fuCCCedcd io thc Crito laus. powcr and authority or Jrathers , and became loin aim lib: fntf,atre! fratrts nicfcm ufos, eftimate of Law, and truc Divinity, to all their peo- Cumqueparc; iwijil,!!''" tune patris. ._. . — . •' ....» Nrccfjarit frtfidui viite dibaUurhii 7nax\- .uf:;^:;::!£J^::2SX'L.. pie. so that the Duty here commanded is due to mc. Cicer. Offic i. all our Fathers in the fenfe of Scripture and Lawes, not onely to our naturall but to our civill Fathers, that is, to Kings, and Governours. And the Scripture addes , Mothers^ for they alfo being inftruments of the blelTing are the objcds of the Duty. The duty is. Honour , that is , Reverence , and [uf fort , if they fhall need it. And thac Matth.i 5. 6. ^vhich our blelTed Saviour calls , net honouring ear Parents in S. Matthew^ is Mar 7.1 r. Called in S. Mark ^ doing nothing for them •, and Q Honour 3 isexpound- * iim.'^.-i^.^dihy S.* rauhoht maintenance as well as reverence. ''Then we honour roKiatTTtKi'tra- our Parents, if with great readineffe weminifter to their necelllties , and SiS^*- communicate our eftate, and attend them in fickneiTes , and fupply their ']& vsTHftffj'-^ wants, and as much as lyes in us, give them fupport^who gave us king. a.(.>^ yjnixci- ^ .^ , „ , , / . • , x ■" » . ^ " v n v •mv ;^(ipH5/i*i' tlvjdif xxir'iyovlii ov fMKi^a, 'OtS^lMTrl'dw. Hierocl. ^ $tfH cA' 6ln Tiw ihij.\i^a.v iuriii i^ tb ,^ S'vKitolkfav v7ntfii]«!^Tav a,'j/\ic^cu Tnri Ttf TntiJk!, «. 26. VI. Command. 7houfhaltdoenomttrder:~\ fo it was [aid to themofold time. He that kills fhall be guilty of judgement, that is , he is to dye by the Lev. 14. 11, fentence of the Judge. To this Chrift makes an appendix, hut I fay untoyou^ Num. 3 5.1 6, he that i-s angry with his Brother [jivithout a caufe'] (hall he in danger ef the judge- ment ; This addition ofour blefted Saviour, as all the other, which are feve- rer explications of the Law then the Jewes admitted , (vas direiSed againft the vain and imperfe