'/ 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 fu<e rtftiiiiat mocaune. Erafm, in 1 1. cap. Match. 
 
 2. For GOD, when he made the firft emanations of his eternal 
 
 ^^i'lj^j^^'^^f'^being, and created man as the f'/t/ of all his produ«5lions here be- 
 buisonfniem, low , defigncd him to an end fuch as himfelfc was pleafed to 
 ImMusbme choofc for him , and gave him abilities proportionable to attain^^ 
 ve^^ijnol' that end. GOD gavea manareafonable and an intelligent na» 
 tmc^iimfbi ture. And to this noble nature he defigncd as noble an end ; He 
 Beonc^iignm. inteudcd mzn QciOuXd live well and happily ^ in proportion to hisap- 
 Tim^'.i'^. petites , and in the reafonable doing and enjoying thoiegood 
 things which God made him naturally to defirc. ForfinceGod 
 gave him proper and peculiar appetites with proportion to their 
 own objects, and gave him reafon and abilities , not only to per- 
 ceive the fapidnefte andrclifli of thole objects , but alfo to make 
 reflex ads upon fuch perceptions , and to perceive that they did 
 perceive, which was a rareinftrument of pleafure and pain refpc- 
 dively, it is but reafonable to think, that GOD who created him 
 in mercy, did not only proportion a being to his nature , but did 
 
 alfo
 
 ' TDK ^U- 
 
 ^he Treface, 
 alfo provide fatisfadlion for all thofe appetites and dcfires wfiich 
 himlelFe had created and put: into him. For if he had not, then 
 the being of a man had been nothing but a ll:ate of perpecOal af- 
 flidion, and the creation of men had been the greateft unmerciful- 
 neffe in the world, di {proportionate obje(Sts being meer inftances 
 ofafflidion, and thole unfatisfied appetites nothing elfe butin- 
 ftruments of torment. 
 
 Therefore, that this intendment of G O D and Nature fhould 3 - 
 beeffe(5ted, that is, that man fliould become happy, it is naturally 
 neceflary , that all his regular appetites fliould have an ob]e<5tap- 
 ^ pointed them, in the fruition of which felicity muft confift. Be- 
 caule nothing is felicity,but when what was reafonably or orderly 
 defiled is pcflefled : for the having what is not dcfired , or the 
 wanting of what we defired, or the defiring what we fliould not, 
 are the leverallconftituent parts of infelicity j and ic can have no 
 other conftitution. 
 
 Now the firffc appetite man had in order to his great end was 4. 
 to be as perfe<flt'as he could, * that is , to be as like the befl thing he , , 
 knew, as his nature and condition would permit : and although <na^TifiK- 
 by Adams fancie and aflcdtion to his wife , and by G O D S ap- J^^j'^'JL,,' 
 pointing fruit for him, we fee the lower appetites were firft pro- ^^'^l^^/i^"^ 
 vided for ; yet the firfl appetite which man had , as he diftingui- H'^f^^f""*' - 
 fhes from lower creatures, was to be like God-^ (for by that the Dc- Aiiii.i.decaio 
 vill tempted him) and in order to that he had naturally fufficienc 
 inftruments and abilities. For although by being abufed with the 
 Devils fophiflry he chofc an incompetent inftrument, yet becaule 
 it is naturally certain, that love is the greateft afsimilation of the 
 objediand the faculty , Ad.mi by loving God might very well ap- 
 proach neerer him according as he could. And it was naturallto 
 Jdam to love GOD, who was his Father, his Creator, the foun- 
 tain of all good to him, and of excellency inhimfelfc; and what- 
 focver is underftood to be fuch, it is as naturall for us to love, and 
 we doe it for the fame reafons , for which we love any thing clfe, 
 and we cannot love for any other reafonjbut for one or both thclc 
 in their proportion apprehended. ^ 
 
 ButbecaufeGod is not onely excellent and good, but by be- 5. 
 ine^fupreme Loid hath power to give us what lawes he pleafe,obe- 
 dicnceto his lawes therefore becomes naturally, but conlcquently 
 neceflary, when GOD decrees them, becaule he does make him- 
 felfe an enemy to all rebels and difobedient Tons by aflfixing penal- 
 
 A ties
 
 The Treface, 
 tics to the tranfgierrors : and therefore difobedience is naturally 
 inconfiftent , not onely with love to our felves, becaufc it brings 
 affliiflions upon us, but with love to our fupreme Law-giver^ 
 it is contrary to the natural love we bear to G O D fo under- 
 ftood , becaufe it makes him our enemy , whom naturally and 
 reafonably we cannot but lovc; and therefore alfo oppofite to 
 the firft appetite of man , which is to be like GOD, in or- 
 der to which we have naturally no inftrument but love , and the 
 confcquencs of love. 
 6. And this is not at all to be contradicted by a pretence, that a 
 
 man does not naturally know, there is a GOD. Becauft by the 
 fame inftrument, by which we know, that the world began , or 
 that there was a firft man, by the fame we know, that there js a 
 GOD, and that he alio knew it too , and converfed with chat 
 GOD, and received lawcs from him. For if we difcourfe of 
 man and the law of nature, and the firft appecites,and the firft rea- 
 fons abftradedly, and in their own complexions, and without all 
 their relations and provifions, we difcourfe jejunely , and falfely, 
 and unprofitably. For as man did not come by chance , nor by 
 himfelfc, but from the univcrfal caufe, (b we know, that this uni- 
 verfal caufc did doe all that was neceflary for him in order to the 
 end he appointed him. And therefore to begin the hiftory of a 
 mans reafon, and the philofophy of his nature, it is not neceftary 
 for us to place him there , where without the confideration of a 
 „.^ -- ~ r -. GOD *, orfociety,orlaw,ororder heisto 
 
 ^^y},v.wu>i^hM}ivi<nv>n'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</v-w§'/m;*.a<i'. Epia.c.js. 
 
 inflruments of doing him honour, but by giving to himinfome 
 
 manner, which wc believe honourable and apt ^ the beft thing 
 
 we have. 
 
 The next appetite a man hath , is to beget one like himfelfe, 80 
 GOD having implanted that appetite into man for the propa- 
 gation of mankinde, and given jt as his firft blcfsing and per- 
 mifsion. It is not good for man to be alone , and , Iitcreaje and mul- 
 tify. And Jrtemidorus had fomethmg of this doilrme , wh-cn ocfomn.pgii. 
 he reckons thefe two lawes of nature , 'Deum cokre , mulieribus 
 \mcij To worfhipGOD, and to be overcome by women, 
 in proportion to his two firft appetites of nature , To he like 
 GOD J 3.nd to haye another like himj elf s. This appetite G O D onc- 
 ly made regular by his firft provifions of fatistadion. He gave to 
 man a woman for a wife, for the companion of his forrowS;, 
 for the inftrument of multiplication , and yet provided him but 
 of one, and intimated he fhould have no more : which we do not 
 only know by an after revelation, the holy JESUS having de- 
 clared it to have been GODS purpofc, but Alam himfelf under- 
 flood it,as appears by his firft diicourfes atthe entertainment of his cent. 24. 
 new bride. And although there were permifsions afterward of Po- 
 lygamy, yet there might have been a greater pretence of necefsity at 
 firft, becaufe ofenlarging and multiplying fountains rather then 
 channels jand three or four at firft would have enlarged mankinde 
 by greater proportion then many more afterwards j little diftan- 
 ces near the centre make greater and larger figures , then when 
 they part near the fringes of the circle; and therefore thofe after 
 permifsions were to avoyd a greater evill, not a hallowing of 
 the licenfe , but a reproach of their infirmity. And certainly the 
 multiplication of wives is contrariant to that defigne of love 
 and endearment , which GOD intended at firft between man 
 and wife. 
 
 A 2 —Connuhia
 
 Ti^ Treface. 
 
 , .. , „ ■ Comnhia milk : 
 
 ClaudiJn,i/cU, nwT If 
 
 Giidm. Non tills ocmrts nexus , non pivnora ctira. 
 Suluftjugwib. c^ , "^ , • ^^ ' 
 
 oed mirmro lau^uet pittas. 
 
 ► «cWr)5)<jix5^ And amongll them that have many wives , the relation and ne- 
 SivT/io cefsitiide is trifling andloofe^ ami they are all equally contemptihkj beanfe the 
 'A^'^^J'^^^ niithlcenteitaim no loves oi union ^ Tfhcrethe objeH is multiply ed ^ and the 
 fiMmf\uiv- aH unR-xed and diJlraBed. So that this having a great commodity in 
 %-nf-^c^y, order to mans great end, that is, of living well and happily, feems 
 7^uf^Tr' to be intended by G O D in the nature of things and inftru- 
 '""P- ments natural and rcafonable towards mans end ; and therefore 
 
 to be a law, if not natural, yet at leaft pofitive and fuperinduced ac 
 firft , in order to mans proper end. However , by the provifion 
 which God made for fatisfadtion of this appetite of nature , all 
 thofeadions which defied and erre from the order of this end, 
 are unnatural and inordinate, and not permitted by the conceffion 
 of GOD, nor the order of the thing; but fuch actions onel)^, 
 which naturally produce the end of this provilion and fatisfadti- 
 on , are natural, regular and good. 
 9' But by this meanes man grew into a fociety and a family, and 
 
 having productions of his own kind, which he naturally dcfired 
 and therefore loved, he was confequcntly obliged to afTift them in 
 order to their end,that they might become like him,that is, perfe<5t 
 men, and brought up to the fame ftate j and they alfo by being at 
 - Nihil mm ip firft innpotent , and for ever after * beneficiaries and obliged per. 
 quldnoZ"-""' ^ons^ are for the prefent fubjedto their Parents, and for ever after 
 \T,q"mTe bound to duty, becaufe there is nothing which they can doe , that 
 iaac^'uhSi "" diredly produce fo great a benefit to the Parents , as they 
 p'''*«c'.''«f"«- have to the children. From hence naturally defcend all thofe mu- 
 tual obligations between Parents and children , which are inftru- 
 ments of protection and benefit on the one fide, and duty and 
 obedience on the other , and all thefe to be exprefled according as 
 either of their ncceflities fhall require , or any ftipulation or con- 
 trad ftiall appoint , or (hall be fuperinduced by any pofitive 
 lawes of G O D or Man. 
 1 0. In natural defcent of the generations of man this one firft fa- 
 
 mily was multiplyed fo much , that for conveniency they were 
 forced to divide their dwellings, and this they did by families 
 elpecially , the great Father being the \fajor domo to all his mi- 
 nors. And this divifion ofdwelUngs , although it kept the fame 
 forme and power in the feveral families , which were in the 
 
 original.
 
 The Treface. 
 original , yet ic introduced fome new nccefllries ^ which al- 
 though they varied in theinftance , yet were to be determined bv 
 fuchinftrumentsof reafon, which were given tons at firftupori 
 forefight of the publick neccfsities of the world. And when the fa- 
 milies came tobedivided, thit theircommon Parent being ex, 
 lind , no Mafter of a family had power over another Mafter j the 
 rights cf fuch men and their natural po^er became equally becaii fe there 
 was nodiing to diftinguifli them, and becaufe they might doe 
 eqiiall injury , and invade each others poflclsions , and difturb their 
 peace and lurprize their hbeny. And lo alfo was their power of 
 doing benefit equ^ll , though not the fame in kinde. But GOD 
 who made man a fociable creature, becaufeheknew ic was wof 
 good for him to be alone^ ib difpenfcd theabiUties and pofsibilities of 
 doing good , that m lome thing or other eveiy man might need 
 or be benefited by * every man , therefore that they miaht purfue *.^™'«--> 
 
 - 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<ejlantifsimus [Tlato]japienti<e fr- 
 mare folttus ejl , ft recludantur Tyrannortm mentes pojje ajpta lamatus ^ 
 ' Annai. 6. tBus ^ cjuando ut corpora verberibus, ita peWia, libid'me , malts conjtdtis ani- 
 'Lud3n.^;« ^"^ dibcerettir^ {"aid'^Tacim out of ^^Plato^ v^zhofe words are: 
 
 'CTiimivVi " <r«^aV« v.(£\iihv acTe;/ vyiK ov^ ■\u^i^'^MaiSfyf^^yv\^jlw^ KjiiXuv fj-f^f 
 
 ^f^'^y^l^^'^^^'P'"'^''^ a<fma5.] It is naturally Certain , that the cruelty of 
 l-fZ'^Ssv Tyrants, torments themfelves, and is a hook in their noftrih , and 
 «?«Ss7V^- a ' fcourge to their fpirit, andthepungency of forbidden luft is 
 '^yiTsZl'iiu. truly a thorn in theflep)Ju\\ of anguifli and fccret vexation, 
 ciaudian. de Qi}i<^ dcmens mamfejlanegas ? En peBusifUiJl<e 
 
 ^"*"' Veformant macula, vitiij(^ue inoleW imago, 
 
 faid Ciaudian of ^iffnus. And it is certain to us and verified by the 
 experience and oblervation of all wile nations , though not natu- 
 rally demonftrable, that this fccret punifhment is fharpned and 
 promoted in degrees by the hand of heaven, the finger of the fame 
 hand, that writ the law in our underftandings. 
 17. But the prevarications of the natural law have alfo their por- 
 
 tion of a fpecial punifiiment befides the fcourge of an unquiet fpi- 
 ritj the man that difturbes his Neighbours reft , meets with di- 
 fturbances himrelf,and fince I have naturally no more power over 
 my neighbour then he hath over mc(unleflehc defcended natu- 
 rally from me) he hath an equal priviledge to defend himfelfe, 
 and to fecure his quiet by difturbing the order of my happy living, 
 as I doe his. And this equal pcrmifsion is certainly fo great a fan-' 
 dion and fignature of the law of juftice j that in the jufl: propor- 
 tion of my receding from the reafonable profccution of my end, 
 in the fame proportion and degree of my own infelicity is be- 
 come certain; and this in feveral degrees up to the lofle of all , that 
 isjoflifeitfelfc; for where no further duration or differing ftatc 
 is known,there death is ordinarily cfteemed the greateft infelicityj 
 where fomething beyond it is known , there alfo it is known,than 
 
 fuch
 
 The Preface. 
 
 fuch prevarication makes that further duration to be unhappy. So 
 that an affront is naturally punifhed by an affront, theloffe of a 
 tooth with the loffe of a tooth , ofancyewithaneyc , the violent 
 taking away of another mans goods by the lofing my own. For 
 lamlyabletoasgreat an evill as I inferre, and uatur ally \\t\swoz 
 unjuft that inflidts it. And he that is drunk is a fool or a. madman 
 for the time, and that's his puniftiment , and declares the law and 
 the fin : and fo in proportions to the tranfgreflions of fobriety. 
 But whenthefirftofthenaturallawes is violated, that is, God is 
 dijobeyed or difhonoured, or when thegreatejl ofmturd eVills is done to 
 our Neighbour^ then death became the penalty- to ihcfirjl, in the firfl: 
 period of the world 1 to the /ccW, at the reftitucion of the world, 
 that is, at the beginning of the Tecond period. He that did attempt 
 to kill, from the beginning of ages m ight have been refifted , and 
 killed, it the adaulted could not el(e be Tafe; but he that killed actu- 
 ally as Cain did,could not be killed himfelfc, till the law was made 
 in ISlpahs time, becaufe there was no perlon living, that had equal 
 power on him, and had been naturally injured; while the thing 
 wasdoing, the affailant and theafTailed had equal power, but 
 when it wasdoneandone was killed, he that had the power or 
 right ofkilling his murderer , is now dead, and his power is ex- 
 tinguifhed with the man. But after the flood the power was put 
 into the hand of fome trufted perfon, who was to take the forfei- 
 ture. And thus I conceive thefe natural reafons in order to their 
 proper end became lawcs, and bound faft by the band of annexed 
 and confequent penalties j metimi [^rorfus Ct" noxam confcient'u pro fa- 
 dere kiberi, laid Jaatm. And that fully explains my lenfe. 
 
 And thus death was brought into the world , not by every pre- 
 varication of any of the lawes, by any inftance of unreafonable- 
 ncffe : for in proportion to the evil of the adion, would be the evil 
 of the fuffering, which in all cafes would not arrive at death ; as 
 every injury ,every intemperance,fliould not have been capital.But 
 fome things were made evil by a fuperinduced prohibition, as 
 eating one kindc of fruit; fome things were evil by inordinati- 
 on : the firft was morally evil,the fecond was evil naturally. Now 
 the firft fort brought in death by a prime fandion : the fecond, by 
 degrees and variety of accident. For every difobedience and 
 tranfgrellion of that law,which GOD made as the inflance of our 
 doing him honour and obedience, is an integral violation of all 
 the band between him and us ; it docs not grow in degrees accor- 
 ding
 
 77;e Treface, 
 ding to the inftance and fubjed matter J for it isasgreatadifobe- 
 dicnce to cat when he hath forbidden us , as to offer to climb to 
 heaven with an ambitious tower. And therefore it is but reafona- 
 ble for us to fear, and juft in him to make us at once fuffer death, 
 which is the greatcft of natural evils, for difobeying him: To 
 which death, we may arrive by degrees , m domg adions againft 
 thercalonablcnelTeof jo/^r/Vfyand \ujlke , but cannot arrive by de- 
 grees ofdifobediencc to God, or irreligion ,• becaufe every fuch ad; 
 deferves the worft of things, but the other naturally delerves no 
 greater evill then the proportion of their own inordination , till 
 God by afupennduced law hath made them alio to become ads 
 ofdifobediencc as well as inordination ; that is, morally evill , as 
 Rom.7.13- well as naturally ; For by the law (faith S. ^aul) fm became exceeding 
 yj«y«//, that is, had a new degree of obliquity added to it. But this 
 RoDo.j.ij. was not at firft. For therefore (faith S.^aul) Before^ or, wit ill the 
 Lawfvi was in the ivorldjbut (in is not imputed when there is no law : Mean- 
 ing, that thofc fins which were forbidden by Mofes Law were 
 adually in the manners of men and thecuftomes of the world, 
 but they were not imputed, that is, to fuch perfonal punifhments 
 and confequenc evils, which afterwards thofe fins did introduce, 
 becaufe thofe fins which were onely evill by inordination , and 
 difcompofureofthc order of mans end of living happily, were 
 made unlawful upon no other flock, but that God would have 
 man to live happily, and therefore gave him reafon to effed that 
 end-, and if a man became unreafonable , and did thmgs contrary 
 to his end, it was impoffible for him to be happy ,that is,he fhould 
 be miferable in proportion. But in that degree and manner of evill 
 they were imputed^ and that was fandion enough to raife natu- 
 ral reafon up to the conftitution of a Law. 
 19. 3. The Law of nature being thus decreed and madeobliga-. 
 
 tory, was a fufficientinftrument of making man happy , that is, 
 in producingthe end of his Creation. But as Jdam had evill dif- 
 courfes and irregular appetites before he fell, (for they made him 
 fall) and as the Angels, who had no original fin , yet they chofe 
 evill at the firft , when it was wholly arbitrary in them to doc (b 
 or otherwife- fo did Man. G Dmade man upright , and he fought 
 out many inventions. Some men were ambitious ^ and by incompe- 
 tent means would make their brethren to be dieir fervants. Some 
 were covetous, and would ufiirp that, which by an earlier diftin- 
 d:ion had pafled into private pofTeffion, and then they made new 
 
 principles
 
 "the Treface. 
 principles: and new difcourfcs, pLich which were reafonable in 
 order to their private indired ends, but not to the pubhck benefit 
 and therefore would prove unreafonable and mifchievous to 
 themfelvcs at lafl:. 
 
 And when once they broke the order of creation , it is cafic to 1 8. 
 iinderftand by what ncceffitiesofconfequence they run into many . , . 
 fins and irrational proceedings. j£lian tells ofa nation, who had a v<i> 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 <?t^/ ^>'''»'« 
 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 , <?«J filing their hearts with food and gladnejje , fo leaving 
 the nations without cxcufe , but alfo made a very noble 
 change in the world j for having chofen an excellent family, 
 the Fathers of which lived exadly according to the natural 
 law, and with obfervation of thole few fuperadded precepts, 
 jn which GOD did fpecificate their prime duty , having 
 fwelled that family to a great nation , and given them pofTeflion 
 oF an excellent land, which GOD took from feven nations, 
 becaule they were egregious violators of the natural law , was 
 pleafed to make a very great reftitution and declaration of the na- 
 tural law in many inftances of religion and juftice , which he fra- 
 med into pohtive precepts, and adopted them into the family of 
 the firfl: original inftances , making them as neceffary in the par- 
 ticulars, as they were in the primary obhgation ^ but the inftances 
 were fuch , whereof fome did relate onely to the prcfcnt conftitu- 
 tion of the common wealth,- others to fuch univerfal contra(5ts, 
 which obliged all the world by reafon of the equal neceftity of 
 all mankind to admit them. And thele himfelf writ on tables of 
 ftone, and drefled up their nation into a body politick by an excel- 
 lent fyfteme of politick laws, and adorned it with a rare religion, 
 and left this nation as a piece of leaven in amafs of dow, not only 
 to doe honour to God, and happinefte to themlelves, by thofe in- 
 ftruments, which he had now very much explicated , but alfo to 
 tranfmit the fame reafonable propofitions into other nations^ and 
 he therefore multiplyed them to a great necefsity ofa difperfion, 
 that they might ferve the ends of God and of the natural law by 
 their ambulatory life, and their numerous diflerninations. And 
 this was it, which SSPaul affirms; the law "^as added beawfe oftranf ^ai j. 
 grefsion : meaning, that becaufe men did tranfgrefle the natural fiod 
 brought Mofes law into the world to be as a ftrand to the inundati- 
 on of impiety. And thus the world ftood, till the fulnefs of time 
 was come; for fo we are taught by the Apoftle , [The Im^is added 
 becaufe oftranforejsionj but the date of this was to expire at a certain 
 B2 period;
 
 'The Trcface, 
 period ^k was added to fcrvebut itill the feed flmld come to whom 
 the promije iphs made.'] 
 21. For becaufe Mojes Law was but an imperfect explication of 
 
 the natural J there being divers parts of the three lawes of nature 
 not at all exphcated by that Covenant , not the rehgion of pray- 
 ers not the rcafonableneflc of temperance and fobriety in 
 opinion and diet , and in the more noble inftances of huma- 
 nity and doing benefit , it was fo fhort , that as S/Paul fayes, The 
 LaiP could not make thecomtis thereunto perfeEl ; and which was moft 
 ofallconfiderablc, it was confined to a Nation , and the other 
 parts of mankind had made fo little ufe of the records of that Nati- 
 on, that all the world was placed in d,irknejje^ and fate in thejhadowof 
 death J Therefore it was , that in great mercy GOD fent his 
 Son , a light to lighten the Gentiles , and the glory of the people Ijrael ; 
 to inftru(5t thofe , and confummate thefe , that the imperfedtion 
 of the one, and thcmeer darkneflcofche other might be iliuftra- 
 tedby the Sun of rightcoufneffe. And this was by rcftoiingthe 
 light of nature,(which they by evil cuftomes and falie principles 
 and evil lawes had obfcured) by reftoring man to the liberty of 
 hisfpirit, by freeing him from the flaveryof fin, under which 
 they were fo loft and opprefled , that all their difcoutff:s and con- 
 clufions , fomeof their moral Philofophy , and all their habi- 
 tual pradifes , were but iervants of fin , and made to coope- 
 rate to that end , not which GOD intended as perfetftive of hu- 
 mane nature, but which the Devil and vitious perfons fuperindu- 
 ced to ferve little ends and irregular, and to deftroy the greater. 
 2 2. For certain it is, Chriftianity is nothing elfe, but the moft 
 
 siti"* P^^^^*^ defigne that ever was to make a man be happy m his 
 ' whole capacity 5 and as the Law was to the Jewes , fo was Phi- 
 lofophy to the Gentiles , a Schoolmafter to bring them to 
 CHRIST, to teach them the rudiments of happinefte , and 
 the firft and lowcft things of reafon, that when CHRIST 
 was come , all mankinde might become perfed, that is , be 
 made regular in their appetites , wife in their underftandings, 
 aflifted in their duties, directed to and inftruded in their great 
 ends ; and this is that which the Apoftle calls LheingperfeB menin 
 C B(IiIST J E S USl pcrfed in all the intendments of 
 nature, and in all the dcfignes ol G O D. And this was broughtto 
 pafle by diicovering , and reftoring, and improvifig the Law of 
 nature, and by turning it all into Religion. 
 
 For
 
 The Treface. 
 
 For the natural law being a fufficient and a proportionate in- ly 
 ftrument and ir.eans to bring a man to the end defigned in his cie- 
 ation,and this law being eternal andunakerablc(for icoughcco be 
 as laftmg and as unchangeable as the nature iddtjlolongas it was 
 capable of a lawj it was not imaginable, that the body ol-any law 
 fhould make a new morality , new rules , and general proporti- 
 ons, either of juftice, or religion, or temperance, or felicity; the 
 eflential parts of all thele confifting in natural proportions, and 
 means towards theconfummation of mans lallcnd , which was 
 firft intended, and is alwayes the lame. Ic is as if there were a 
 new truth in an clTcntial and a necellary propolition. For al- 
 though the inftances may vary,therc can be no new jurt]ce,no new 
 temperance , no new relations , proper and natural relations and 
 intercourles between GOD and us , but what alwayes were in 
 praifes and prayers, in adoration and honour , and m the fymbo- 
 lical exprefsions of G O D S glory and our needs. 
 
 Hcnccitcomes that, that which is the moft obvious and noto- 24* 
 rious appellative of the law of Nature, (that ic is a law written in.^/l^a?^?'''" 
 our hearts) was alfo recounted as one of the glories and cxcellen ?'^t|*'®'' 
 cicsofChriftianity. 'P/«rdrcMaying , t\\2X. K^ings ought to be governed 'O^^'ih-A-^-)^/ 
 by laT^es, explaines himfelfe that this law muft be a -ipordj not "Written y&leim-' 
 tn bocks (Old talks , hut dwelling in the mmde , a living rule , the intmour ^'^"j %'*%y,. 
 guide of their manners, and Monitors of their life. And this was the fame ^'^'l^J^^"^ 
 wh»c!i Saint 'PiT«/exprefies to be the guide ot the Gentiles ^ thacis/'^f- 
 of all men naturally. The Gentiles , "^hich haVe not the law doe^°^-''-"i- 
 by nAtu.e the things contained in the l.iw , "^hich jhewes the "iVork of 
 the law written in their hearts. And thac we may fee , ic was 
 the law of Nature, that returned in the fandions of Chrifli- 
 anity ; GOD declares that in the conftitution of this law he 
 would take no other courfe then ac firft , that is , he would write 
 them in the hearts of men; indeed with a new flyle, with a 
 quill taken from the wings of the holy Dove ; the fpirit of 
 GOD was to be the great engraver , and the fcribc of the 
 new Covenant , but the hearts of men fliould be the cables. 
 For this is the Covenant that I will make llpith them after thofe dayes^ 
 faith the LO^D ^ I will put my lawes into their hearts ^ ^'"^^"to their ^^^^^^^^^^j 
 mindes H^ill I "^rite them , and their fms and their iniquities will I re- 
 member no more : That is , I will provide a meanes to expiate all 
 the iniquities of man, and reftore him to the condition of his 
 firft creation , putting him into the fame order cowards felicicy, 
 
 B 3 which
 
 2 5- 
 
 The Treface, 
 which I firftdefigned to him , and that alfo by the fameinftru- 
 mencs. Now Iconfidcr, that the fpirit of GOD took very great 
 care, that all the records oFthclaw of J E SUS fhould be care- 
 fully kept and tianfmicted to pofterity in books and Sermons, 
 which being an a6t of providence and mercy , was a provifion, 
 left they fliould be loft or miftakcn as they were formerly , when 
 GOD writ Tome of them m cables of ftone for the ufe of the Tons 
 of Ifrael, and all of them in the hrft tables of nature with the fin- 
 ger of Creation , as now he did in the new creature by the finger of 
 the Spirit. But then writing them in the tables of our mindes (be- 
 fides the other) can mean nothing, but placing them there, where 
 they were before, and from whence we blotted them by the mix- 
 tures of impure principles and difcourfcs. But I dcfcend CO pa^i- 
 cular and more minute confiderations. 
 
 Thelawes ofNature either are bands of Religion, Juftice, or 
 Sobriety. Now I confider concerning religion , that when ever 
 GOD hath made any particular precepts to a family, as to /^/'m- 
 Wjjjortoafingleperfon, as to the man of Judah prophefying 
 againft the altar oi 'Bethel^ or to a Nation, as to the Jewes at S'mal^ or 
 to all Mankind, as to the world defcending from TSJ^oah^ it was no- 
 thingel(e^|to^ trial or an inftance of our obedience, a particular 
 prorecutionoTthc Law of nature, whereby we are obliged to doe 
 honour to GOD, which was to be done by fuch expreflions, 
 which arc natural entercourfes between GOD and us , or fuch 
 as he hath made to be fo. SBbw in Chriftianity we are wholly 
 left to that manner of profccucing this firft natural law, which 
 is natural and proportionable to the nature of the thing, which 
 the holy JESUS calls worJJnppino GOD in fpirit and truth^ In fphit] 
 that is, with our fouls heartily and devoutly , fo as to exclude hy- 
 pocrily and indifferency. And in truths that is , Without a lye, 
 without vain imaginations and phantaftick refemblances of hinfi, 
 which were introduced by the evill cuftomes of the Gentiles; and 
 without fuch falfe gui(es and abfurd undecencies , which as they 
 are contrary to mans reafon, fo are they contrary to the glory and 
 poiyd.Virg.de reputation of G O D ; fuch as was that univerfall cuftomc of all 
 inTcm.i.j.c.3. nations of facrificin.g in mans blood, and offering feftival lufts and 
 impurities in the folemnitics of their religion ; for thefc being 
 againft the purpofc and delTgne of G O D , and againft right rea- 
 fon, are a lye, and enemies to the truth of a natural and proper 
 religion. The holy JESUS onely commanded us to pray of- 
 ten.
 
 The Treface. 
 
 ten, and to praile GOD, to fpeak honour of his name , not to 
 ufeic lightly and vainly, to believe him, to revere the mftrumcnts 
 and minifters of religion , to ask for what we need , to put our 
 truftin GOD, toworHiip him, to obey him, and to love him; 
 for all thefe are but the cxprertions of love. And this is all 
 CHRIST fpake concerning the firft natural law , the law of 
 religion. For concerning the Ceremonies or Sacraments, which 
 he infliituted , they arc but few , and they become matter of duty 
 but by accident, as being mftruments and rites of configning 
 thofe effeds and mercies , which GOD lent to the world by 
 the meanes of this law , and relate rather to the contra(5l and fti- 
 pulation , which CHRIST made for us, then to the natural 
 oiliier between duty and felicity. 
 
 Now all thefe are nothing but what we are taught by natural ^^' 
 reafon, that is, what GOD enabled us to underftand to be fit in- 
 ftruments ofentercourfe between GOD and us , and what was 
 pradited & taught by fober men in all ages and all nations, whole 
 records we have received (as I flial remark at theMargenc of the fe- 
 veral precepts.) For to make thefe appear certainly and naturally nc- 
 cefl'ary there was no more rcquifitc , but that man ihouliknow 
 there was a G O D , that is, an eternal being, why|^lt^^im ^l 
 that he had or was, and to know what himlelf was, that is, indi- 
 gent and necellitous ofhimfelfe, needing help of all the Creatures, 
 expofed to accidents and calamity , and defcnfible nowayes bur 
 by the fame hand that made him j ^Ration and confcrvation , in 
 the philofophy of all the world,beJng but the fame ad continuing 
 and flowing on him from an inftanc to duration, as a line from its 
 Mathematical point. And for this, GOD took fufficienc care, 
 forheconvcilcd withmaninthevery firft, in fuch clear and cer- 
 tain and perceptible tranfadtion, that a man could as certainly 
 know, that GOD was, as that Man was. And in all ages of the 
 world he hath not left himfelfc without witneffc, but gave ^'.*^'='^-I'"'-. 
 fuch teftimonies of himfelfe, that were fufficient ; for they did' e>^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 <equammi- 
 tatis J mn de jiducia compertA <veiitatis (as Tertullian (ays of him) 
 but we alfo find, that all men,that believed the immortality of the 
 foul firmly and unmoveably , made no fcruple of exchan- 
 ging their life for the prelervation of virtue with the intereft 
 of their great hope, for honour fometirties, and oftentimes for 
 their Countrey. 
 34. Thus the holy JESUS perfc<5led and rcftorcd the natural 
 
 Law , and drew it into a fyfteme of propofitions , and made 
 them to become of the family of Religion. For GO D is fo 
 zealous to have man attain to the end , to which he firft de- 
 fignedhim , that thole things which he hath put in the natural 
 order t© attain that end he hath bound faft upon us, not only by 
 the order of things by which it was that he that prevaricated did 
 naturally fall fhortof felicity j but alfo by bands of Religion : 
 he hath now made himlelf a party and an enemy to thofe that will 
 be not happy. Of old, Religion was but one of the natural Laws, 
 and the inftances of Religion were diftind: from the difcourlcs 
 of Philofophy. Nowall the law of nature is adopted into reli- 
 gion, and by our love and duty to G O D we are tyed to doe all 
 that is reafon j and the parts of our religion are but purfiianccs of 
 the natural relation between GOD and us 5 and beyond all this, 
 our natural condition is in all (enfcs improved by the conle- 
 qucnts and adherencies of this religion : For although nature 
 
 and
 
 The Treface, 
 and grace are oppofite, that is , mtwe depraved by evil habirs, 
 by ignorance and ungodly cuftomes, is contrary to grace , that is 
 to nature reftored by the Gofpel, engaged to regular living by 
 new revelations , and aflilled by the Spirit, yet it is obfervable, 
 i\\2X.theLaw of N^iture ^ and the Law of dace are never oppoied. 
 There is a Lali^ of our members (faith S. Taid) that is, an evill neccfsi- Ro'"- 7.*?. 
 ty introduced into our appetites by perpetual evil cuftomcs, ex- 
 amples , and traditions of vanity , and there is a Law of finne ibif. 
 that anfwers to this , and they djtfer onely , as inclination, 
 and habit, vicious defires , and vitious pradtdes. But then con- 
 trary to theieare, firfl: a law of my imnde ^ which is, the Li"^ of 
 2^rtf«;f and right Reafon , and then the Liiv of Grace , that is, of 
 JESUS CHRIST, who perfcded and reftored the firft 
 Law, and by afsjftances reduced it into a Law of holy livingj 
 and thcie two differ as the ether, theone is in order to the other, 
 as innperfedlion and growing degrees and capacities aretoper- 
 fedion and confummation. The Law of the minde had been 
 fo rafed and obliterate, and we by fome means or other fodif- 
 abled from obfervingit exad;ly, that untill it was turned into 
 the law of grace (which is a law of pardoning infirmities, and af- 
 fifting us in our choices and elections) we were in a ftate of defici- 
 ency from theperfc(5liveftateofman,towhichGod intended us. 
 
 Now although G O D always defigned man to the fame ftate, 3 5, 
 which he hath now revealed by JESUS CHRIST, yet he 
 toldhim notof it, andhis permifsions and licences were then 
 greater, and the Law it fclf lay clofer folded up in the compact 
 body of neceflary propofitions in order to fo much of his end as 
 was known, or could be fuppofed. But now according to the ex- 
 tenfion of the revelation, the Law it felf is made wider, that is, 
 more explicit • and natural Reafon is thruft forward into difcour- 
 fes of charity and benefit, and we tycd to do very much good to 
 others, and tyed to cooperate to each others felicity- 
 
 That the law of charity is a law of nature, needs no other ar- ^ 6, 
 gumentbut theconfideration ofthcfirftconftitution ofmanThe 
 firft inftances of juftice or entercourle of man withafecondor 
 third perfon, was to fuch perfons, towards whom he had the grea- 
 teft endearments of affedlion in the world, a wife, and children^ 
 and juftice and charity at firft was the fame thing. And i^ '£,fy%^^^^. 
 hath obtained in ages farre removed from the firft, that charity is ft/w m.a.uo. 
 called righteoufneffe , He hath difpcrfcd ami given to the poor, his righte- Piai, 1 1?,. ^. 
 
 C 2 oufuefje
 
 'The Trcface, 
 
 oujhejje romineth for eVer. And it is certain, Main could not in any 
 inftancebeunjuft,buchemuft in the fame alfo be uncharitable ; 
 the band ofhisfirftjuftice being the tyes of love, and all having 
 commenced in love. And our blcfledLORD reftoring allto 
 the intention of the firft perfection, exprefies it to the fame fenfc 
 as 1 formerly obferved ^ [uftice to our Neighbour is, loving him 
 as our felves : Forfince juftice obliges us to do as we would be 
 done to,as the irafcible faculty rcftrains us from doing evil for fear 
 of receiving evil: fo the concupifcible obliges us to charity, that 
 our felves may receive good. 
 2 -, I fhall fay nothing concerning the reafonablenefie of this pre- 
 
 cept, but that it concurres rarely with the firft reafonable appetite 
 of man, of being like GOD. Vein ejl tuortali juvare mortakm^ atque 
 hdc ejl ad dternitatem Via, faid ^Imy : And,?f if more blejfed to^ive then 
 to receive , ( faid our bleffed SAVIOUR) and therefore the 
 Commandment of charity in all its parts is a defign notonely to 
 reconcile the moft milerable perfon to fome participations and 
 fenfe of felicity, but to make the charitable man happy^ and whe- 
 ther this be not very agreeable to the defires of an intelligent 
 nature,nced no further enquiry. And Artjlotle asking the Quefti- 
 on, whether a man had more need of friends in profpcrity or ad- 
 verfity,makes the cale equal ; "ote yip drv^vn-. Hov\a,i 'Shy-apUi' 6i <rj 
 sii'wx^i'Tei avfjt.^lm, ii lu-moi-nauaiv- " When they are in wantjthey need 
 *' alsiftance,when they are profperous, they need partners of their 
 " felicity; that by communicating their joy to them it may reflect 
 *' and double upon their fpirits. And certain it is, there is no 
 greater felicity in the world, then in the content that refults from 
 lep.joan.i. the emanations ofcharity. And this is that which S.Jo/;« calls, 
 7' 8- the old Commandment, and the new Commmdment. It was of old, for it 
 
 ---'Ay^^. r .>.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</?of/^did of T/?^/f5 and Anaxn- 
 T«f <ni?Jf /a»r,<p£;i'i/^«j!5«(P<tw?i)'°-wi' ^or.w, that they may be learned, but they are 
 ^:^fiJrf^S''t^:^ "not wife, or wife but not prudent, when 
 t;f^^;S;^:^'ly^(>;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 <Bleffed MARY, ayid the 
 
 Conception of the holy JESU.S. p. i 5. 
 
 ^ 2. The bearing J E S U S w the tt>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 <Prxcept 0/ C H R I S T. 
 (viz) 0/Prayer. p. 355. 
 Diicourfe 13. Of the third addU 
 tionall Accept 0/ CHRIST. 
 Of the maimer of V ast in G. 
 p. 370. 
 Difcourfe 14. Of the Miracles 
 ivhich JESUS "brought for con- 
 firmation of his Vo^rine, du- 
 ring the whole time of his preach- 
 ing, p. 375. 
 
 ^. 13. Of the fecond year of the 
 preaching 0/ J E S U S. p- 3 8 7. 
 
 Difcourfc 15. Of the excellency, 
 eafe , reafonahleneffe , and advan. 
 tagcs of bearing CHRISTS 
 yoke , and living according to his 
 infiitution, P'39?« 
 
 Dicourfe
 
 Difcourfe i6: Of CcrUmty of Sal 
 VATIO N. p. 418 
 
 The Contents. 
 
 ^. 14. Of the thiui year of the pre a 
 chifi^ 0/ J E S U S. p, 4z6 
 
 Difcourfe 17. 0/ Scandal 
 or ^H'/Vig and taking ofaice. 
 
 p/43'^ 
 
 Difcourfe 18. Of the caujes am 
 
 manner of the Vmne judgments 
 
 p. 449 
 
 ^. I <)• Of the accidents Lippemng 
 from the Death of Lazarus, 
 witill the death and huriall oj 
 JESUS. p.461. 
 
 Confiderations of fome preparatory 
 accidents before the entrance of 
 JESUS into his Tjpon. 
 
 P-.477- 
 Confiderations upon the wafmig, of 
 
 the Difapks feet by J E S U S, 
 
 and his Sermon of humilitj. 
 
 p. 484. 
 
 Difcourfe iq. Upon the hflitution 
 and reception of the holy Sacra- 
 ment of the LO(]{T>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 
 % !' ««^</^'- fons,when we have the air & features,and refemblances of our elder Broth 
 
 In 
 
 ieiy Tu r^VMTi* cO(t>'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 
 a<Stion,we are to abate the circumftances,and to feparate the obedience from 
 the effe(5t: whatfoever was moral in a ceremonial performance,that is highly 
 imitable-, and the obedience of facrificing, and the fubordination to laws 
 ndually in being, even now they are abrogated, teach us our duty, in a 
 differing fubjed: upon the Hke reafon. JESUS going up to Jerufalem to 
 the feafts, and his obfervation of the Sabbaths, teach us our duty in cele- 
 bration of Feftivals conflitute by a competent and juft Authority. For 
 
 thai;
 
 of the Life of Chrijl. ^ 
 
 that which gave excellency to the obfervatioii of Mofaical Rites, was an 
 Evangelical duty •, and the piety of obedience did not onely confeciate 
 theoblervationsof iiv/, but taught us our duty in the conftitutions of 
 Chriftianity. 
 
 5 . As the holy JESUS did fome things which we are not to imitate : fo i ji 
 we alio are to do ibme tilings which we cannot learn from his example. For 
 there are fome of our duties which prefuppofc a date of lin -, and fome fup- 
 pofe a violent temptation and promptnefs to it, and tlie duties of preven- 
 tion, and the inftruments of reftitution are proper to us,but conveyed onely 
 by precept and not by prefident : Such are all the parts and adions of re- 
 
 fjentance, the duties of mortification and felf-denial. For whatfoever the 
 loly JESUS did in the matter of auflerity, looked dn-edly upon the work 
 of our Redemption , and looked back onely on us by a reflex aft, as 
 CHRIST did on Pettr when he look'd him into repentance. Some flates 
 oflifealfo there are which JESUS never led ^ fuch are thofe of temporal 
 Governors,Kings and Judges, Merchants, Lawyers, and the ftate of marri^- 
 age : in the courfe of which lifes many cafes do occur, which need a prefi- 
 dent, and the vivacity of an excellent example, efpecially fince all the rules 
 which they have, have not prevented the fubtilty of the many inventions 
 which men have found out, nor made provifion for all contingencies. Such 
 perfons in all their fpecial needs, are to govern their adions by the rules of 
 proportion, by analogy to the holinefs of the perfon of JESUS, and the 
 landlity of his inftitution : confidering what might become a perfon pro- 
 feffing the Difcipline of fo holy a Mailer, and what he would have done in 
 the like cafe,taking our lieights by the excellency of his innocency and cha- 
 rity. Onely remember this, that in fuch cafes we mufl alwayes judge on the 
 ftridefl fide of piety and charity, if it be a matter concerning the intereft of 
 a fecond perfon ^ and that in all things, we do thofe adlions which are fur- 
 theft removed from fcandal, and fuch as towards our felves are fevere, to- 
 wards others full of gentlenefs and fweetnefs. For fo would the righteous 
 and merciful JESUS have done-, thefe are the beft analogies and propor- 
 tions. And in fuch cafes when the wells are dry, let us take water from a ci- 
 ftern, and propound to our felves fome exemplar Saint, the necelTities of 
 whofe life hath determin'd his piety to the like occurrences. 
 
 But now from thefe particulars we fliall beft account, to what the duty of 14. 
 the imitation of JESUS does amount: for it fignifies, that we //;<?«/<!/ W^ 
 oi he tvdlked, tread in his fteps, with our hand upon the guide, and our 
 eye upon his rule •, that we ihould do glory to him as he did to his Father ; 
 and that whatfoever we do, we ihould be careful that it do him honour, and 
 no reproach to his inftitution •, and then account thefe to be the integral 
 parts of our duty, which are imitation of his adions or his fpirit, of his 
 rule or of his life, there being no better imitation of liim , then in fuch 
 adions as do him pleafure, however ,he hath expreiled or intimated the 
 precedent. 
 
 He that gives alms to the poor, takes JESUS by the hand; he that ij. 
 patiently endures injuries and affronts, helps him to bear his Crofs ; lie 
 that comforts his brother in afHidion, gives an amiable kifs of peace to 
 JESUS-, he that bathes his own and his Neighbours fins in tears of pe- 
 nance and compalfion, waflies his Mafters feet: We lead JESUS into 
 the receiTes of our heart by holy Meditations -, and we enter into his 
 
 heaiT,
 
 I o ^n Exhortation to the imitation 
 
 heart, when we exprcfs liim in our actions : for fo the Apoftle layes, He tkit 
 I ]ob.i.^. is in Chrifi^ walks as he nlfo rvalked. But thus the adions of our hfe relate 
 to him by way of woriliip and rehgion 5 but tiie ufe is admirable and effe- 
 ctual, when our adions refer to him as to our copy, and we tranfcribe the 
 Original to the life. He that conhders with what affedioiis and lancina- 
 tionsof fpirit, with what effufions of love JESUS prayed, what ferv-ors 
 and affiduity, what innocency of wiih, what modefty of pofturc, what fub- 
 ordinacion to his Father, and conformity to the Divine Pleafure were in 
 all his Devotions, is taught and excited to holy and religious prayers : The 
 rare fweetnefs of his deportment in all temptations and violences of his 
 PafTion, his charity to his enemies, his iharp reprehenfions to the Scribes 
 and Pharifees, his ingenuity toward all men, are living and effeifual Ser- 
 mons to teach us patience and humility, and zeal and candid fimplicity 
 and juftice, in all our anions. laddc no more inftances, becaufe all the 
 following Difcourfes will be profecutions of this intendment. And the 
 Life of JESUS is not defcribed to be hke a pidure in a Chamber of Plea- 
 fure, onely for beauty and entertainment of the eye, but like the Egyptian 
 Hieroglyphicks, whofe every feature is a precept, and the Images converfe 
 with men by fenfe, and fignification of excellent difcourfes. 
 \6. It was not without great reafon advifed,that every man Ihould propound 
 
 Sincca.Ep.ii. the example of a wife and vertuous perfonage^ as Cato^ or Socrates^ or 
 Brutus 'j and by a fidion of imagination to fuppofe him prefent as a witnefs, 
 and really to take his life as the diredion of all our adions. The beft and 
 moft excellent of the old Law-givers and Philofophers among the Greeks, 
 had an allay of vitioufnefs, and could not be exemplary all over ; Some 
 Athmaimm,iib. were noted for flatterers, as Plato and Artjlitfus • fome tor incontinency,as 
 I'^n Vetldem -^'''ftof^^^ Epicurus^ Zeno^ Theognis^ plato ana Jriflifpus again •, and Socrates^ 
 uiuniur uerii- whom their Oracle affirmed to be the wifeft and moft perfed man, yet was 
 "!& t-tciinti^ [)y Porphyry noted i'or extreme intemperance of anger both in words and 
 cy.iUi'.iTTcon- ^^^ons: And thofe Romans who were offered to them for examples, al- 
 t,i Jiiii.m. though they were great in reputation, yet they had alfo great vices •, 5r«- 
 //« dipt his hand in the blood of C^/ir his Prince, and his Father by love, 
 Narmm & endearments and adoption. And C^^(? was but a wife man all day, at night 
 /*^w\^OT m//<- ^^ ^^^^ "^^"^ "^^ ^"^^ hberally: and both he and Socrates did give their 
 i/7e virtm. wives unto their friends 5 the Philofopher and the Cenfor were procurers 
 Horar. q£ jj^gjj. ^yj^ej unchaftity : and yet thefe were the beft among the Gentiles. 
 
 M^joyum & gy^ fiQ^ happy and richly furniflied are Chriftians with precedents' of 
 uunlfctfma Saints, whofe faith and revelations have been productive of more fpiritual 
 Gncisocmis, graccs, and greater degrees of moral peifedions ^ And this I call the privi- 
 to^u^uilx'iiHs ^^^Z^ of ^ very great affiftance, that I might advance the reputation and ac- 
 fHa$ amicis count of the life of the glorious JESU, which is not abated by the imper- 
 commimtcave- fe(5tions of humane Nature as they were, but receives great heightnings 
 TLtrunoniiim and petfedion from the Divinity of his Perfon, of which they were ne- 
 
 duxerant libera- ygr Capable. 
 
 um caufi, & '■ 
 
 alibi Cfeandorum,nefcio quldcm anmv'itas : qiiidn. decaf ltattcurannt,qiMm mariti lam facile datiavtiant ? fap'ientU 
 
 Mic^fi Komam gfavitatit exemplum .' km eft Pbilofofhiu & Cenjor, Tertull. apolog. c, jji. 
 
 17- 
 
 Let us therefore prefs after JESUS, as Eltfha did after his Mafter, with an 
 infeparable profecution,even whither foever he goes ^ that according to the 
 reafonablenelj and proportion exprefled in S. PmIs advice, At m have born 
 
 thi
 
 of the Life of Chrijl. • 1 1 
 
 the imugc of the earthly ^ we nij.'j Jfo bear the image of the heavenlj. For, in vain 
 are ive called Chrijlians^ if we live not according to the example a//d difcipltne of Dulam MhU- 
 Chrifi the Father of the tnflitutiort. When S. Lmrcrice \\2ei in the midft ^'^Ivjudftlnm- 
 thetormtnts of the Gridiron, he made this to be the matter of his joy and Iminvius' 
 Eucharift, that he was admitted to the gates through wl^ch JESUS had en- ■*^'*'- 
 tred : and therefore thrice happy are they who walk tn his courts all tlieir 
 dayes. And it is yet a nearer union and \icinityto imprint hishfein our 
 fouls, and exprefs it in our exteriour converfe : and this is done by him ^^i, j^^.^;,_^ 
 onely who (as S. I'rofper defcribes the diny) defpifes all thofe gilded vanities contewput. cap. 
 which he defpifed, that tears none of thole ladncfles which he fufFered, that ^'■ 
 pradifes or alfo teaches thofe dodrines wiiich lie taugiit, and hopes for the 
 accomplilhmentof all his Promifes. * And this is trueft Religion, and the * Rciig'ofiffi- 
 moft folemn Adoration. «".' ''''"' f- 
 
 tart- I Mant. 
 
 The Prayer. 
 
 O Eternal, Holj^ andmoflgloriou-s ^ E SU, who hafl united two natures 
 ofdiflance infinite y defcending to the lownefjes of humane nature^ that 
 thou niightijl exalt humane nature to a participation of the Divinity^ we 
 thy people that fite in darknefje and in thejhadows of death^havcfeen great light ^to 
 entertain our under (landings and enlighten our fouls ^ with its excellent influences-, 
 Forthe excellency ofthyfan^itypiiningglorioiifly in every part of thy life, is like 
 thy Angel, the pillar of fire which called thy children from the darkneps of Egypt, 
 lord open my eyes, and give me power to behold thy righteous glories, and let my 
 foule befo entertained with affections and holy ardors, that I ma-j never look back 
 upon the fames ofSodorne, but may follow thy light, which recreates and enlight- 
 ens and guides us to the mountains offafcij, and faniluaries ofHolinejJe. Holy 
 ^ESU,fince thy image is imprinted on our nature by creation, let me alfo exprejje 
 tfjy image by all the tarts of a holy life, conforming my will and affe^ions to 
 thy holy precepts, fubmitting my undcrflandingto thy dilates and leffonsofper- 
 fe^ticn; imitating thy fweetneffes and excellencies of fociety, thy devotion in 
 prayer, thy conformity to GOD, thy zeal tempered with meeknefje, thy patience 
 heightned with charity ^that heart, and hands, and eye, and all my faculties, may 
 grow up with theincreafe of god, till I come to the full meafure of the flature of 
 CHRIST; even to be a perfeci man in CHRSIT J^ESllS, that at lafl in thy 
 light I may fee light, and reap th: fruits of glory from the feeds offan£ltty in the 
 imitation of thy holy life, blcffed and holy Saviour ^ESUS. Amen, 
 
 Till
 
 Part I. 13 
 
 THE LIFE OF OUR 
 
 Bleffed Lord and Saviour 
 
 JESUS CHRIST. 
 
 Sect. I. 
 The Hijlory of the Conception of fESVS. 
 
 , Hen the fulnefs of time was come, after the frequent i^ 
 ' repetition of Promifes, the expectation of the Jevvifh 
 Nation, the longings and tedious waitings of all holy 
 perfons, the departure of the Scepter from ^udah^ and 
 the LavD-giver from between his feet ^ when the number 
 of Danids years were accompliihed, and the Egyptian 
 and Sjrtan Kingdomes had their period , God having 
 great compafTion towards mankinde, rcmembring hts 
 Promifes and our great Necefnties, fent his Son into the world to take upori 
 him our nature, and all that guilt of fin which ftuck clofe to our nature, and 
 all that punidiment which was confequent to our fin : which came to pafs 
 after this manner. 
 
 In the dayes of Herod the King, the Angel Gabriel wis fent from God to j, 
 a ciiy of Galilee named Naz,areth^to a hoi)' Ma/d called Mary ^ ejpoufedto ^-ojeph^ 
 and found her in a capacity and excellent difpofition to receive the greateft 
 honour that ever was done to the daughters of men. Her imployment was 
 holy and pious, her perfon young, heryeers florid and fpringing, her body 
 chart, her mind humble, and a rare repofitory of divine graces. She was/«// 
 ofgrace^ and excellencies. And God poured upon her a full meafure of ho- 
 nour in making her the mother of the Mcsjias. For the Angell came to het 
 andfaid, Haile thoit that art highly favonrcdy the Lord is with thee^ Bleffed art 
 thou among women. 
 
 We cannot but imagine the great mixture of innocent difturbances and j* 
 holy paffions that in the firftaddrefle of the Angel did rather difcompofe 
 lier fetledneffe, and interrupt the filence of her fpirits, then difpoflefle her 
 dominion which ihe ever kept overthofc fubjeds, which never had been 
 taught to rebell beyond the meer pOflTibilities of natural imperfedion. But 
 if the Angel appeared in the fliape of a man, it w:is an unufual arreft toth6 
 blefled Virgin, who was accuftomed to retirements, and folitarineffe, and 
 had not known an experience of admitting a comely perfon, but a ftranger, 
 to her dofet and privacies. But if the Heavenly MelTenger did retain a di- 
 viner form, more fymbolical to Angelical nature, and more proportiona- 
 ble to his glorious Meflage, althoughherdaily imployment was a conver- 
 fation with Angels^ who in their daily miniltring to the Saints did behold 
 
 E her
 
 14 Hijlory of the Pm i. 
 
 her cbafi corfverfatm coupled rvith fear, yet they Ufed not any afFrighting 
 •glories in the offices of their daily attendances, but were feenonly byfpi- 
 ritual difcernings. However, fo it hapned, that when fhe jaw him j})e was 
 troubled at his f^yifgy wd cajl in her minde what manner of falutation this 
 fhoHld he. 
 
 4, But the Angel, who came with defignes of honour and comfort to her, 
 
 was not willing that the inequality and glory of the Meflenger (hould, like 
 too glorious a light to a weaker eye, rather confound the faculty, then en- 
 lighten the Organ, did, before her thoughts could find a tongue, invite 
 her to a more familiar confidence then polfibly a tender Virgin (though of 
 the greateft ferenity & compoiure)could have put on in the prefence of fuch 
 abeautyandfuchaholinefle. And the ylngel jaid unto her, Feare not Mary^ 
 for thou hajl found favour with GOD. Andbchold, thou jlalt conceive in thy 
 womb, and bring forth a Son, and [halt call his name ^ E SU S. 
 
 J, The Holy Virgin knew her felf a perlbn very unlikely to be a mother ; 
 
 for although the defires of becoming a mother to the M E S S I A S were 
 great in every of the daughters of J^acob, and about that time the expeftati- 
 on of his revelation was high and pregnant, and therefore flie was elpoufed 
 to anhoneft and a juft perfon of her kindred and family,and fo might not de- 
 fpair to become a Mother, yet fhe was a perfon of a rare fan(fUty, and fo 
 mortified a fpirit, that for all this defponfation of her according to the de- 
 fires of her parents, and the cuftome of the nation, Ihe had not let one ftep 
 toward the confummation of her marriage, fo much as in thought •, and pol- 
 fibly had fet her felf back from it by a vow of chaftity and holy coclibate. 
 Tor Maryfaid unto the Angel, How jhall this be, feeing l knew not a man. 
 
 6. But the Angel, who was a perfon of that nature, which knowes no con- 
 
 jundions but thofe of love and duty •, knew that the piety of her foul, and 
 the religion of her chaft purpofes was a great imitator of Angelical purity, 
 and therefore perceived where the Philofophy of her queftion did confift j 
 and being taught of God, declared, that the manner fhouldbe as miracu- 
 lous, as the melTage it felf was glorious. For the Angel told her, that this 
 Ihouldnot be done by any way which our fin and the fliame o'i Adam\\2.d. 
 unhallowed, by turning Nature into ablufli, andforcmg her to a retire- 
 ment from a publick attefting the meanes of her own prefervation ^ but the 
 whole matter was from God, and fo iliould the manner be •, For the Angel 
 faid unto her, The holy Chofl jhall come upon thec^and the power of the highefl Jhall 
 cverjhadow thee, therefore alfo that holy thing which jlallbcborn of thee, fhalL 
 be called the Son of Gcd. 
 7. When the Blefled Virgin was fo afcertain'd, that flie fliould be a Mother 
 
 , * and a Maid i and that two glories, like the two 
 
 » qute ventre beato 1 ■ ■ ttt /i 1 1 1 1 
 
 Gaudm Mains habm cum Virgmmii home, lummaries of Heaven, Ihould meet in her, that 
 het fnmm fimtiem vifiics. mc habm fcqutnum, fjie might in fuch a Way become the Mother of 
 s>iafinemmpiofiac,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 <?f aGij»t ]cyfn/itorun 
 his courfe. For pra'mature and hafty adions, and fuch counfelsas know not 
 how to expeifl the times appointed in Gods decree, are like hafty fruit, or a 
 young perfon fnatcht away in his florid age, fad and untimely. He that 
 haftens to enjoy his wifh before the time, raifes his own expeftation, and yet 
 makes it unpleafant by impatience , and lofeththe pleafure of the fruition, 
 when it comes, becaufe he hath made his defires bigger then the thing can 
 fatisfie. He that mufl eat an hour before his time, gives probation of his 
 intemperance or liis weaknefle ; and if we dare not truft God with the 
 Circumftance of the event, andftay his leafure, either wedifrepute the in- 
 finity of his wifdome, or give clear demonftration of our own vanity. 
 
 When God deicended to earth, he chofe to be born in the fuburbs and 
 retirement of a fmall Town, but he was pleafed to die at lerufj/em^ the Me- 
 tropolis oiludda: which chides our fliame and pride who are wiUing to pub- 
 lifli our gayeties in Piazza's and the corners of the ftreets of mofi: populous 
 places, but our defeds and the inftruments of our humiliation we carry into 
 deferts, and cover with the night, and hide them under ground, thinking no 
 fecrecy dark enough to hide our Ihame, nor any theatre large enough to be- 
 hold our pompous vanities •, for fo we make provilions for pride, and take 
 great care to exclude humility. 
 
 When the holy Virgin now perceived that the expectation of the nations 
 was arrived at the very doors of revelation and entrance into the World, (he 
 brought forth the holy JESUS, who like light through tranfparent glaiTe, 
 paft through, or a ripe pomegranate from a fruitfull tree^ fell to the earth 
 without doing violence to itsNurfe and Parent: She had no minifters to 
 attend, but Angels, and neither her poverty nor her piety would permit her 
 to provide other Nurfes -, but her felfe did the offices of a tender and pious 
 parent. She kilTed him and worlliipped l\im, and thanked him that he would 
 be born of her, and flie fuckled him, andboun'd him in her armes and fwad- 
 ling bands, and when fliehad reprefented toGodher firftfceneof joy and 
 Eucharift, flie foftly laid him in the manger, till her delires and his own ne- 
 
 F 3 ceflities
 
 2© Conjiderations parci. 
 
 ceflities ailed her to take liim, and to rock him fofdy in her arms : and 
 from this deportment flie read a ledure of piety and maternall care, which 
 mothers Hiould perform toward their children wh-jn they are born, not to 
 negled any of that duty which nature and maternall piety requires. 
 A, JESUS was pleafed to be born of a poor mother in a poor place, in a cold 
 
 winters night, far from home, amongft ftiangers, with all the circumftances 
 of humility and poverty. And no man will have caufe to complain of his 
 courfe robe, if he remembers the fwadling clothes of this holy childe : nor 
 to be difquieted at his Irard bed,when he confiders JESUS laid in a manger : 
 nor to be difcontented at his thin table, when he calls to mind the King 
 of heaven and earth was fed with a little bread milk. But lince the eternall 
 wifdomeofthe Father, who knew to choofe the g( od and refufe the evill, 
 didchoofea life of poverty, it gives us demonftration, that riches and ho- 
 nors, thofe idols of the worlds efteem, are fo far from creating true felicities, 
 that they are not of thcmfehes eligible in the number of good things^ how- 
 ever,no man is to be afhamed of innocent poverty, of which many wile men 
 make vows, and ofwhich the holy JESUS made eledion, and his Apoftles 
 t5'"w''j after him made publick profeflion. And ifany man will choofe and delight 
 N/)t»)e?'n,7j'u- in the affluence of temporall good things, futfering himfelf to be tranfported 
 ?Mf a^m with caytive affedions in the pleafures of every day, he may well make a 
 '^tfZTJ. queftion whether he Hiall fpeed as well hereafter, * fince GODS ufuall me- 
 y^vAt'ii ^lor, thodis, that theyonely who follow CHRIST here, fhallbewithhim 
 Diphiius. forever. 
 
 5. The condition of the perfon who was born, is here of greateft conside- 
 
 ration. For he that cried in the manger, that fuckt the paps of a Woman, 
 that hath expofed himfelf to poverty, and a world of inconveniences, is 
 the Son of the Itvim GOD-^ of the fame fubftance with his Father, be- 
 gotten before all Ages , before the morning ftars -, he is G O D eternall. 
 He is alfo by reafon of the perfonal union of the Divinity with his humane 
 nature, the Son of G OD^ not by adoption, as good Men, and beatified 
 Angels are •, but by an extraordinary and miraculous generation. He is the 
 Heir of his Fathers glories and pofleffions, not by fuccelTion, (for his Fa- 
 ther cannot die,) but by an equality of communication : He is the expreffe 
 image of his Fathers perfon according to both natures-, the miracle and 
 exceffe of his God-head being, as upon wax, imprinted upon all the capa- 
 cities of his humanity : And after all this, he is our Saviour ^ that to our du- 
 ties ofwonder and adoration, we may adde the affedions of love and uni- 
 on, as himfelf, befides his being admirable in himfelf, is become profitable 
 to us. Vere verbum hoc efi abbreviatum^ faith the prophet : the eternal 
 Word of the Father is fhortned to the dimenfions of an infant. 
 ^^ Here then are concentred the prodigies of Greatneflc and Goodnefle, of 
 
 Wifdome and Charity, of Meeknefle and Humility •, and march all the way 
 inmyfteryand incomprehenfible mixtures, if we confider him in the bo- 
 fome of his Father, where he is feated by the poftures of love and eflentiall 
 felicity, and in the manger, where kve alfo placed him, and an infinite deftre 
 to communicate his felicities tous.*As he is GOD, his throne is in Hea- 
 ven, and he fils all things by his immenfity: as he is ii/^;?, he is circum- 
 fcribed by an uneafie cradle, and cries in a ftable. As he is GOD, he is 
 feated upon a fuperexalted throne 5 as A/<?», expofed to the lovveft eftate of 
 iineafinefle and need. As GOD, clothed in a robe of glory, at the fame 
 
 inftanc
 
 parti- Upon the J\(ativity. j i 
 
 inftant when you may behold and wonder at his humanitj^ wrapped in chean 
 and unworthy cradle-bands. As GOD, he is incircled with niiUionsoV 
 Angels -, as M.w, in the company of bcalb : As GOD, he is the eternall 
 Word of the Father, Eternall, fuftained by liimfelf, all-fufficient and witli- 
 out need •, and yet he fubmitted himfelf to a condition imperfed, inglori- 
 ous, indigent, and neceffitous : and this confideration is apt and naturall to 
 produce great affedions of love, duty, and obedience, de/ires of union and 
 conformity to his (Iicred Perfon, life, adions, and laws ^ that we refolve all 
 our thoughts, and finally determine all our reafon, and our paflions, and ca- 
 pacities upon that faying of S. Paid^He th.it loves net the Lord-fefus Chrifi^ » Cor. i6. it. 
 let him be accurfcj. 
 
 Upon the confideration ofthefe glories, if a pious foul fliall upon the 7» 
 fuppoits of Faith and Love enter into the ftable where this great King was 
 born, and with affedions behold every member of the Holy Body, and 
 thence paffe into the Soul of JESUS, wemay feeafchemeofholy Me- 
 ditations, enough to entertain all the degrees of our love, and of our un- 
 derflanding, and make the myftery of the Nativity as fruitful! of holy 
 thoughts, as it was of bleffmgs to us. And it may ferve in ftead of a defcri- 
 ption of the perfon of J E S U S conveyed to us in imperfedand Apocry- 
 phal fchemes. If we could behold his facred/*?^/, with thofe affedions 
 which the holy \'irgin did, we have tranfmitted to us thofe myfleries in 
 ftory, which Ihe had hrff in part, by fpiritual and divine infufed light, and 
 aftenvards by obfervation. Thofe holy feet tender and unable to fup- 
 port his facred body, ihould bear him overall the Province of his cure with 
 great zeal for the gaining of fouls, to the belief and obedience of his holy 
 laws -J thofe are the feet that fliould walk upon feas and hils of water as up- 
 on firm pavement •, at which the Lepers and difeafcd perfons ihould ffoop 
 and gather health up-, wiiich Mary Magdalen flictuld walh wkh. tears, and 
 wipe with her hair, and anoint with coflly Nard, as exprelTions of love and 
 adoration, and there finde abfolution and remedy for her fins-, and which 
 finally fliould be rent by the nails of theCroire„and aftenvards afcend a- 
 bove the Heavens, making the earth tobehisfootflool. From hence take 
 patterns ofimitation,that our piety be fymboHcal, that our affections be 
 paffionate and Euchariflical , tuU of love, and wonder, and adoration, that 
 our feet tread in the fame fleps, and that we transfer the fymbol into myfte- 
 ry,and the my fiery to devotion, praying the holy JESUS toaduatethe 
 fame mercies in us , which were finiflied at his holy feet , forgiving our 
 fins, healing our fickneffes-, and then place our felves irremoveably, be- 
 coming his Difciples, and fi:ridly obfcrving the rules of his holy inflitution, 
 fitting at the feet of this our greatefl: Mafler. 
 
 In the fame manner a pious perfon may (with the bleffed Virgin) pafTe to 8, 
 the confideration of his holy hands^ which were fo often lifted up to GOD 
 in prayer, whofe touch was miraculous and medicinall, cleanfing Lepers, re- 
 ftoringperiiliing limbs, opening blinde eyes, raifingdead perfons to life ; 
 thofe hands which fed many thouiands by two miracles of multiplication, 
 that purged the Temple from prophanenefle, that in a facramentall manner 
 bare his own body, and gave it to be the food and refreflinicnt of eled 
 fouls-, and after, were cloven and rent upon the Crofle, till the wounds 
 became (after the refurredion) fo many tranfparencies and glorious inflrii- 
 ments of folemn, fpirituall, and efficacious benedidion. Tranfmit this me- 
 ditation
 
 5 i Conjiderations Pan i. 
 
 ditation into affedions and pradifes, lifting w^fnre hands in prayer, that 
 our Devotions be united to the merits of his glorious intercelTion •, and 
 putting our felves into /^/f/AiW; and holy providence, let us beg thoie et- 
 fedsupon our fouls and fpirituall cures, which his precious hands did ope- 
 rate upon their bodies, transferring thofe fimilitudes to ourghoftly and 
 perfonall advantages. 
 
 ^, We may alfo behold his holy breaft , and confider, that there lay that la- 
 
 cred heart, like the Dove within the Ark, fpeakmg peace to us, being the 
 regiment of love and forrows, the fountain of both the Sacraments, running 
 out in the two holy ftreams of Blood and Water, when the rock was fmit- 
 ten, when his holy fide was pierced : and there with S. '^ohn let us lay our 
 head, and place our heart, and thence draw a treaiure of holy revelations 
 and affedions, that we may reft in him only, and upon him lay our bur- 
 dens, filling every corner of our heart with thoughts of the moft amiable 
 and beloved JESUS. 
 
 jQ^ In like manner we may unite the day of his Nativity with the day of his 
 
 Paflion, and confider all the parts of his body as it was inftrumentall in all 
 the work of our redemption, and fo imitate, and in fome proportion par- 
 take of that great variety of fweetnefTes and amorous reflexes, and gracious 
 intercourfes which pafl'ed between the bleffed Virgin and the holy childe, 
 according to his prefent capacities, and the clarity of that light which was 
 communicated to her by Divine Infufion •, and all the members of this blef^ 
 fed childe, his eyes ^)m pee, [nshcad, all the ^r^^wi of his fen fes afford 
 variety of entertainment and motion to our affedions, according as they 
 ferved in their feverall imployments and cooperations in the myfteries of 
 our reftitution. 
 
 II. But his hedy was but his Souls upper- garment, and the confiderations of 
 
 this are as immaterial and fpiritual as the foul it felf, and more immediate 
 to the myftery of the. Nativity. This Ibul is of the fame nature and fub- 
 ftance with ours ^ in this inferiour to the Angels, that of it telf it is incom- 
 pleat, and difcurfive in a lowerorder of ratiocination •, but in this,luperiour: 
 Firftjthat it is perfonally united to the Divinity , full of the holy Ghoft, over- 
 running with grace,which was difpenfed to it without meafure. (And by the 
 mediation of this union, as it felf is exalted far above all orders of Intelli- 
 gences, fo we alfo have contraded alliance with GOD, teaching us not to 
 unravel our excellencies by infamous deportments.) 2. Here alfo we may 
 meditate, that his memory is indeterminable and unalterable, ever remem- 
 bring to do us good, and to prefent our needs to G O D by the means of 
 his holy interceffion. 3. That his under ft andmg is without ignorance,knowing 
 the fecrets of our hearts, full of myfierious fecrets of his Fathers kingdom. 
 Col. ». J. jj^ which all the ireafures of the w!(do?n and knowledg of God are hidden, 
 4. That his will is impeccable, entertained with an uninterrupted ad of love 
 to G O D, greater then all Angels and beatified fpirits prefent to G O D 
 in the midft of the tranfportations and ravilliments of Paradife: ih:xtthismll 
 is full of love to us, of humility in it felf, of conformity to G O D, wholly 
 refign'd by ads of adoration and obedience ^ it was moved by fix wings , 
 zeal of the honour of GOD, and compundion for our fins, pity to our 
 miferies, and hatred of our impieties, defires of fatisfying the wrath of 
 GOD, and great joy at the confideration of all the fruits of his Nativity, 
 the appealing of his Father, the redemption of his brethren. And upon 
 
 thefe
 
 Part I. Upon the [SQitivitj. 3 3 
 
 thefe wings he mountedup into the throne of glory ,carrying ournature with 
 him al)0\'e the Teats of Angels. Tliefe coniuierations prefent themfelves to 
 all, that with piety and devotion behold the holy Babe lying in the obfcure 
 and humble place of his Nativity. 
 
 The Prayer. 
 
 o!j and immortal ^ E SU S , I adore and tvorfhip thee rvith the lenwft pro - 
 jhations and humility of foul and hod) ^ and give thee all thanks for that 
 great love to m^ whereof t^jy nativity hath made demonflralion •■,for that hmntlity 
 of thine exfre(led in the foor and Ignoble circumflances^ which thou didji volun- 
 tarily chooje in the manner of thy birth, and I prefent to thy holy Humanity in-^ 
 chafed in the adorable Divinity , -my body and foul •, humbly defying^ that as thou 
 didficlothethyfelfrvitha humane body^ thou mayeft inveft me with the robes of 
 righteoufnejfe^ covering my fins ^ mabling my weaknejjes^ and fufiaining my mor- 
 tality, till 1 jlall finally in conformity to thy beauties and f erf e^ions be clothed 
 ivith thefole of glory. Amen. 
 
 H 
 
 v; 
 
 ^Ouchfafe to come tome by a more intimate andf^iritnal approximation^ that 
 fo thou may e(l lead me to thy Father ■ for ofmyfelfl cannot move one {I ef 
 towards thee. Take me by the hand, place me in thy heart ^ that there I may live^ 
 md there I may dye : that as thou hafl united our nature to thy eternal beings 
 thou mightcfi alfo unite my perfon to thme by the intertonr adunations of love and 
 obedience, and conformity. Let thy ears Reopen tomy prayers^ thy mercifull eyes 
 look upon my miferies^ thy holy hands be ftretcht out to my relief and fuccour •, let 
 fome of thoje precious diflilling tearSjiv/^^/; nature and thy compafsion^and thy juf- 
 feringsd'dcaufe to dillill and drop from thofe facred fontimls ., water my fiony 
 heart^andmakeitfoft^aptfortheimprefsions of a melting, obedient and cor re- 
 [ponding love •, and moiflen mine eycs^ that I may upon thy flock of pity and 
 weeping, mourn for my fms^ that fo my tears and forrmvs being drops of water 
 coming from that holy rock^ may indeed be united unto thine, and made fneiotn 
 h'jfuchholy mixtures. Amen. 
 
 3- 
 
 'QLefl'cd ^ESllS ^ now that thou ha/l finilified and exalted himane nature^ 
 ^and made even my body precious by a pe> 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<j/«n', andanimpulfive force, inos muft beduty and^afl 
 inviting power : we muft do the fame things with an a<ftuall or habitual! 
 defignationofthat end to which GOD defignes beafte ( fupplying by his 
 wildome their want of underftanding) and then what is mair awtme in them, 
 in us is naturallre,i[oN. And therefore mariage in men is made Ijcred, when 
 the mixtures of other creaturcs are fo meerly naturall, that tiiey are not 
 capable of being vertuous: bccaufe men are bound tointend that end which 
 GOD made. And this with the fuperaddition of othef ends, of which mari- 
 age is reprefenrative in part, and in part efiedive, does conlccrate mariage, 
 and makes it holy and myfterious. But then there are in mariage many du* 
 ties, which we are taught by inftmd ■, that is, by that rcafon, whereby we 
 underftand what are the befl means to promote the end, which we liave 
 afligned us. And by thefe laws all unnaturall mixtures are made unlawful, 
 and the decencies which are to be obferved in mariage, are prefcribeti us 
 by this. ' ' 
 
 2. Upon the fuppofition of this difcourfe I confider again, that although 4. 
 to obferve this inff ind, or thefe laws of nature ( in which I now ha\-e inftaft- 
 ced) be no great vertue in any eminency of degree (as no man is much com- 
 mended for not killing himfelf, or for not degenerating into beaffly lufts) 
 yet to prevaricate fome of thefe laws may become almolf the greateft finne 
 of the world. And therefore although to live according to nature be a 
 teflimony fit to begiven to a fober and a temperate man,and riles no higher-, 
 yet to do an aftion againft nature is the greateft dilhonour and impiety in 
 the world (I mean of adions whole fcene lies in the body ) aud difentitles 
 us to all relations to GOD, and vicinity to vertue. 
 
 3. Now amongft adions which we are taught by nature , fome concern 5* 
 the being and the necefTities of nature: fome appertain to her convenience 
 
 and advantage.-and the tranfgrefhons of thefe refpedively liave their height- 
 nings or deperlTions ^ and therefore to kill a man is worfe tl^n fome pr.Tter- 
 naturall pollutions, becaufe more deftrudive of the end and defignation of 
 nature, and the purpofe of inflind. 
 
 4. Every part of this inflind is then in fome /t«/^' a /.m', when it is in a 6> 
 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,w<ig>MOTof 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 was the place deligned by ancient 
 Prophecy andGODS decree.Next he enquired of theWifemen concerning 
 the ftar, but /'rn'/7y,what time it appeared. For the ftar had not motion cer- 
 tain and regular, by the laws of nature, but it fo guided the Wife men in 
 
 ^^^^"'■'^* '''their journey, that it ftood when they ftood,mov£d not when they refted, 
 and went forward when they were able,making no more haft then they did, 
 who carried much of the bufinefle and imployment ofthe ftar along with 
 them. But when Heredw2& fatisfied in his queftions, he fent them to Beth- 
 lehem with inftrudlions to fearch diligently for the young chtld^ and to bring him 
 tvord^ pretending that he would come and worfhip hinf alfo. 
 
 1 1 . The wife men profecuted the bufinefle of their pmney, and having heard 
 the King^they departed^ and the ftar (which as it feerns attended their motion) 
 went before them untill it came and flood over where the young childe was ; where 
 when theyfaw the (far^ they rejoyced with exceeding gre.it ]oy. Such a joy as is 
 ufuall to wearied Travailers when they are entringinto their Inne, fuch a 
 joy as when our hopes and greateft longings are laying hold upon the pro- 
 per objedls of their defires, a joy of certainty immediately before the polfef^ 
 fion: for that is the greateft joy, which poflefles before it is fatisfied, and 
 rejoyces with a joy not abated by the furfets of pofleflion, but heightned 
 with all the apprehenfions and fancies of hope, and the neighbourhood of 
 fruition -, a joy of nature, of wonder and of religion. And now their hearts 
 laboured with a throng of fpirits and paflions, and ran into the houie to the 
 imbracement of J E S U S even before their feet: but when thej were come 
 into the houfe^theyfaw the young childe with Mary his mother. And poflibly their 
 expectation was fomething leflened, and their wonder heightned, when they 
 faw their hope empty of pomp and gayety, the great Kings throne to be 
 ainanger,aftableto be his Chamber of prefence, a thinne Court, and no 
 Minifters, and the King himfelfa pretty babe, and, but that he had a Star 
 over his head nothing to diftinguifli him from the common condition of 
 children , or to excufe him from the miferies of a poor and empty fbrti^ le. 
 
 ij^ This did not fcandalize thofe wifeperfons, but being convinced by chat 
 
 Teftimony fromHeaven,and the union of a\\Ckcnmiiances,they fell down & 
 worflipped him^ after the manner ofthe Eafterlings when they do veneration 
 to then- Kings, nor with an cm^pty Ave and gay blefling of fine words, but 
 
 they
 
 Parti. About the J\(jtivity, zi.7 
 
 theybrin^frcjatts^ nr.d come into his Courts-^ for rvhcn they h.ul opsned ih.ir 
 treafures thej frcjentedunto him^jjis^ Gold^ J-rankincenfi^ and Mjrrhc. And ,r A,/.b,of.in i. 
 ifthefe gittswere myfterious beyond the acknowledgement of him to be ^^"^• 
 the King of the Je\\s, and Chrid that Ihould come into the world, Frankin- r/'°,Ir,'/.t/'''* 
 cenfemight iignihehim tobc acknowledged a God, Mynhe toljcaMan, ^ M^r.' 
 and Gold to be a Knig: Unielfe we choofe by Cold to ligniHe the adsof j'^;^,^'"",''''-.'" 
 mercy-, by Myrrht\ the chaftity of mindes andpurity of oiii bodies, to the phii'ip.^.Vsr 
 incorruption of which Myrrhe is efpecially inftiumentall^ and by immjc we '''»' '4>. 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 m<i Sab a^ 
 CO which the growth of myrrhe and frankincenfe were proper ) in their ad- 
 dreffes to their God and to their King, and were inftruments with which 
 underthevailofflelluhey woiihipped the eternall word; thewifdomeof 
 God under infmt Innocency •, the Almighty power in fo great weak nefTe, 
 and under the lownefle of humane nature, the altitude of Majefty.andthe 
 infinity of Divine Glory. Arid fo was verified the predidion of the Prophet ^j^^ g 
 Bfaj under the type of the Ion of the Prophetefle, Before a childe f]) all have juHmM. dim. 
 knowledge to cry. My Father and my Mother^ he pall take ihefpoilofDafnafcus '^'""Trypbon. 
 andSamarta,trombeforetbeKtngofA(lyria. Mlut^-T^i' 
 
 When they had paid the tribute ot their offetings and adoration, Being 
 warned in their Jleep by an An(rel not to return to Herod^ they returnedinto their ^ 3 • 
 orvn cottntrey another way ^ where having been fatisfied with the Pleafuies of 
 Religion, and taught by that rare demonftration which was made by 
 CHRIST, how Mans happinefle did nothing at all confift in the af- 
 fluence of worldly polTeffions, or the tumours of honour •, having feen the 
 Eternall Son of God poor and weak, and unclothed of all exteriour Orna- 
 ments, they renounced the World, and retired empty into the recefles of 
 Religion, and the delights of Philofophy. 
 
 Al S E C T. 4. 
 
 Qonfiderations upon the apparition of the Angels 
 to the Shepherds, 
 
 WHen the Angels faw that come to paffe which Gabriel tbt 
 great Embafladour of GOD had declared, tliat which had 
 been prayed for and expeded four thoufand years, and that 
 by the merits ofthis new-born Prince, their younger brethren and inferi- 
 ours in the order of intelligent creatures were now to be redeemed,thatMcn 
 fliould partake the glories of their fecret habitations, and ihould fill up thofe 
 void placeswhich the fall oii' Lucifer 2nd the third part of the Stars had made, 
 their joy was great as their underftanding, and thefe mountains did leap 
 with joy, becaufe the valleys were filled with benediction andafruitfu'l 
 
 lliower 
 
 t^
 
 48 Confiderations upon the Afparition Pam. 
 
 ihower from Heaven. And if at the converfton of one Hnner there is jubi- 
 lation and a feftivall kept among the Angels, how great ihall we imagine 
 this rejoycing to be, when Salvation and Redemption was (em to tilths 
 World ^ But we aUo to whom the joy did more perfonally relate (foi' 
 they rejoyced for our fakes) fliould learn toeftimate the grace done us, 
 and beleeve there is fomething very extraordinary in the piety and falva- 
 tionofaMan,whenthe Angels who in refped of us are unconcerned in 
 the communications, rejoyce with the joy ofConquerours, or perlbns 
 fuddenly ranfomed from tortures and death. 
 2. But the Angels alfo had other motions^ for befides the pleafures of 
 
 that joy which they had in beholding humane nature fo highly exalted, 
 and that GOD was Man, and Man was GOD-, they were rranfported 
 with admiration at the ineffable Counfell of GODS predeftination, pro- 
 ftrating themfelves with adoration and modefty, feeing GOD fo hum- 
 bled, and Man fo changed, and fo full of charity, that GOD ftooped to 
 the condition of Man, and Man was inflamed beyond the love of Sera- 
 phims, and was made more knowing then Cherubims, more eftablifhed 
 then Thrones,more happy then all the orders of Angels. The ifTue of this 
 conlideration teaches us to learn their charity^ and to exterminate all the 
 intimations and beginnings oien'vy^ that we may as much rejoyce at the 
 goodofoihersasofourfelves; for then we love good for GODS fake 
 when we love good where ever GOD hath placed it ^ and that joy is cha- 
 ritable which overflows our neighbours fields, when our felves are uncon- 
 cerned in the perfonall accruements 5 for fo we are made partakers of a/I that 
 fear God, when charitie unites their joy to ours, as it makes lis partakers of 
 their common fufferings. 
 
 And now the Angels, who had adored the holy JESUS in Heaven, 
 * come alfo to pay their homage to him upon earth 5 and laying afide their 
 flaming fwords, they take into their hands inftruments of mufick, and fing. 
 Glory betoGod on high. Firft, fignifying to us, that the incarnation of the 
 holy JESUS, was a very great inflrument of the glorification of GOD, 
 and thofe divine perfedions in which he is chiefly pleafed to communicate 
 himfelfto us, were in nothing manifefted fo much as in the myfteriouf- , 
 nefle of this work. 2. And in vain doth man fatisfie himfelf with compla- 
 cencies and ambitious defignes upon earth, when he fees before him, 
 GODintheformofafervant, humble and poor, and crying, and an in- 
 fant full of need and weaknefle. 
 
 But GOD bath pleafed to reconcile his glory with our eternall benefit, 
 and that alfo was part of the Angels fong. In earth peace to men of good mil. 
 For now we need not with Adam to flye from the prefence of the LORD, 
 faying, / heard thy voice^andl was afraid and hid myself -^ for he, from whom 
 our fins made us once to flye, now weeps, and is an infant in his Mothers 
 arms, feeking ftrange means to be reconciled to us, hath forgotten all his 
 anger and is fwallowed up with love, and incircled with irradiations of a- 
 morous affedions and good will : and the effeds of this good will are not 
 referred onely to perfons of heroicall and eminent graces and operations, 
 of vafl and expenfive charities, of prodigious abftinencies, of heremiticall 
 retirements, of afceticall diet, of perfed religion, and cannoniz'd perfons, 
 but to all men of goodwill, whofe fouls are hallowed with holy purpofes 
 and pious defires, though the beauties ofthe religion, and holy thoughts.
 
 Pare 1- of the (lAngels, 45? 
 
 were not fpent in exteriour adts, nor called out by the opportunities of a rich 
 and expreflive fortune. 
 
 But here we know where the feat dudregiment of peace is placed, and all of 5 . 
 it muft paOe by us and defcend upon us as duty and reward. It proceeds 
 from the word Incarnate, from the Son of GOD undertaking to reconcile us 
 to his Father -, and it is mmiltred and configned unto us by every event and 
 i«5l of providence, whether it be deciphered in charaders of paternal! indul- 
 gence, or of corredfion, or abfolution: For that is not peace from above, 
 to have all things according to our humane and naturall wilhes •, but to be 
 inl^iuour with GOD^ t hat is pcAcc-^ always remembring, that to be chafti- 
 fed by him, is not a certain tcftimony ofhismeerwrath,buttoallliisfer- 
 vants a f/;.«r.«7fr oi love, and of paternall provifion, fince/7e chajlifes every 
 (on whom he receives. Whofoever feeks to avoid all this worlds adverfity, 
 can never find peace; but he onely who hath refolved all his afFedions and 
 placed them in the heart of GOD, he who denies his own will, and hath 
 killed felf- love, and all thofe enemies within that make affliflions to become 
 miferies in deed and full of bitterneffe, he onely enjoyes this peace •, and in 
 proportion to every mans mortification aixl felf-deniall, fo are the degrees 
 ot his peace •, and this is the peace which the Angel proclaimed at the enun- 
 ciation of that birth which taught humility and contempt of things below, 
 and all its vainer glories by the greatefl: argument in the world, even the 
 poverty of GOD Incarnate. And if GOD fenthis own^ natural/, onely he- 
 goiten and beloved Son^ in all the drefTes of poverty and contempt •, that per- 
 fon is vain, who thinks God will love him better then he loved his own Son, 
 or that he will expreffeliis love any other or gentler way then to make him 
 partaker of the fortune of his eldeft Son. There is one other poftern to the 
 dweUingsofpeace, and that is, good mU to Jlffw, for fo much charity as we 
 luve to others, fuch a meafure of peace alfo we may enjoy at home: For 
 peace was onely proclaimed to Men of good will, to them that are at peace 
 with GOD and all the World. 
 
 But the Angel brought the mclTage to Shepherds,' id perfdns fimple and 6i 
 mean, and humble •, perfons likely to be more apprehenfive of the myftery 
 and lefTe of the fcandall, of the poverty of the Mefsias : for they who/e 
 cuftom or affedions d\yell in fecular pomps, who are not ufed by charity or 
 humility to ftoop to an an evennefle and confideration of their brethren, of 
 equall natures though of unequall fortunes-, are perfons of all the world 
 moft indifpofed and removed from the underftanding of fpirituall excellen- 
 cies, efpecially when they do not come clothed with advantages of the 
 world, and of fuch beauties which they admire. GOD himfelf in poverty 
 comes in a prejudice to them that love riches,and '^ fim- » ., , „ , , „^ • , 
 phcity IS tolly to crafty perfons, a mean birth is anig- smccrHcupmusvasmruHare.Prtbnsquis 
 noble (lain, beggery is a fcandall, and the CrofTe an un- ^'"^'i^^w -vtvit: muitHm d:mij]us homo, m 
 anfwerable objedion. But the Angels morall in the l-t„i!"^rT<i"u~^^^^ 
 circumftance ot his addrefle, and inviting the poor Aut tacitu impcUat,quirM fcmene moUllHs 
 Shepherds to 5f//;/fW is, that none are fittocome co,>mumMHpiaveca,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 refpe<ft of perfons : for all being included under 
 the curfe of fin, were to him equal and indifferent, undiftinguiihable ob- 
 jeds of mercy. And JESUS defcended of the Jews, was alfo the expc- 
 Bation of the Gentiles, and therefore communicated to all : The grace of 
 GOD being like the air we breathe, and it hath appeared to all men, faith S. 
 Paul; but the conveyances and communications of it were different in the 
 degrees of clarity and illuftration. The Angel told the Shepherds the ftory 
 of the Nativity plainly and literally : The Star invited the Wife-men by 
 its rarenefs and preternatural apparition -, to which alfo, as by a foot-path, 
 they had been led by the Prophecy of Balaam. 
 
 But here firft the grace of G O D prevents us •, without him we can do 
 nothing, he layes the firft ftone in every fpiritual building •, and then ex- 
 pedts by that ftrength he firft gave us, that we make the fuperftrudures. 
 But as a ftone throwne into a River, firft moves the water, and difturbs its 
 furface into a Circle, and then its owne force wafts the neigbouring drops 
 into a larger figure by its proper weight : fo is the grace of G O D, the 
 firft principle of our i'piritual motion, and when it moves nsinto its own 
 figure, and hath adluated and ennobled our natural powers by the influence 
 of that firft incentive, we continue the motion and enlarge the progreffe. 
 But as the Circle on the face of the waters, grows weaker till it hath 
 fmooth'd it felfe into a naturall and even current, unlcfte the force be re- 
 newed or continued: fo does all our naturall endevour, when firft feta- 
 work by G O D S preventing grace, decline to the imperfedion of its own 
 kinde, unlelTe the iame force be made energetical and operative by the con- 
 tinuation and renewing of the fame fupernatural influence. 
 
 And therefore the Eaftern Magi, being firft raifed up into wonder and 
 curiofity, by the apparition of the Star, were very far from findinj? JESUS 
 
 H 2 " bv 
 
 Tit. I. II.
 
 51 Conftderations upon the Epiphany , Parci. 
 
 by fuch generall and indefinite figmfications : but then tlie goodnefleof 
 GODS grace increafed its own influence •, for an infpiration from the 
 Spirit of GOD admonilhed them to oblerve the Star, iliewed the 
 .. . ., Star that they might finde it, taught them to acknowledge it, inftruded 
 nLqirp'^'fiitk them to iinderftand its purpofe, and invited them, to follow it ^ and never 
 ji^num. s. Lio left them till they had found the holy JESUS. Thus alfo God deals with us^ 
 fcr.i.Epn'h. 1^^ g-^^ yg jj^g ^j.^ grace, and addes the fecond, he enlightens our under- 
 ftandings, and aftuates our faculties, and fweetly allures us by the propolj- 
 tion of rewards, and wounds us with the arrou s of his love, and inflames us 
 witli fire from Heaven ^ ever giving us new afliftances, or increafing the 
 old, refrefliing us with comforts, or arming us with patience : fometimes 
 ftirring our affcdions by the hghts Iield out to our underff anding,fomtimes 
 bringing confirmation to our underflanding by the motion of ouralFedionSj 
 till by variety of means we at lift arrive at Bethlehem^ in the i'ervice & enter- 
 tainments of the holy JESUS. Which we iliall certainly do, if we follow the 
 invitations of grace & exteriour alTiftances which are given us to inffrud us, 
 to help us,and to invite us, but not to force our endevours and cooperations. 
 A. As it was an unfearchable wifdom,fo it was an unmeafurable grace of Pro- 
 
 vidence and difpenlation which God did exhibit to the Wifemen, to them, 
 as to all Men,difpofing the minifteries of his grace fweetly, and by propor- 
 tion to the capacities of the perfon fufcipient. For GOD called the Gen^ 
 tiles by fuch means which their cuftomes and learning had made prompt and 
 eafie. For thefe Magi were great Philofophers and Aftronomers,and there- 
 fore GOD fent a miraculous flarre to invite and lead them to a new and 
 more glorious light •, the hghts of Grace and Glory. And GOD fobleffed 
 them in following the flar, to which their innocent curiofity and nationall 
 cuftomes were apt to lead them ^ that their cuftome was changed to Grace, 
 and thejr learning heightned with infpiration, and GOD crowned all with 
 a fpirituall and glorious event. It was not much unUke, which GOD did to 
 1 Sam. 6. the Princes and Diviners among the Philiftines, who fent the Ark back with 
 five goldenEmrods & five golden Mice^an a£t proportionable to the cuftom 
 & fen fe of their Nation and Religion: yet God accepted their opinion & di- 
 vination to the utmoft end they defign'd it,& took tlie plagues of Emerods 
 and Mice from them. For oftentimes the cuftom or the Philofophy of the 
 opinions of a Nation are made inftrumentall, through Gods acceptance, to 
 ends higher then they can produce by their own Energy & intendment. And 
 thus the Aftrologicall divinations of the Magi were turned into the order of 
 a greater defigne then the whole Art could promife,their imployment being 
 altered into Grace,and Nature into a Miracle. But then when the Wifemen 
 were brought by this means,& had feenJESUS, then God takes ways more 
 immediate and proportionable to the KingdomeofGrace: the next time, 
 GOD fpeaks to them by an Angel. For fo is GODS ufuall manner to bring 
 us to him-, firft, by ways agreeable to us,and then to increafe by ways agree- 
 able to himfelf. And when he hath furnilhed us with new capacities, he gives 
 new lights in order to more perfed imployments;And,Ti) htm that hath^ jlall 
 he^wenfullmeafure^-pre^eddown^jhaken together^ andrunning ever ; the eter- 
 nallkindnefTeofGGD being like the Sea, which delights to run in its old 
 Channell, and to fill the hoUownefTes of the Earth which it felf hath made 
 and hath once watered, 
 r. This Star, which condu<5led the Wifemen to Bethlehem^ ( if at leaftit
 
 Parti. and the obfervation by the JVifenien. 53 
 
 was properly a Star, and not m Angel) was let in its place to be feen by all; 
 but was not obferved,or not iinderftood, nor its mellage obeyed by any 
 but the three Wiiemcn. And indeed no man hath caufe to complain of 
 GOD, as if ever he would be deficient in alTiftances necelTIny to his fervice, 
 but Hrlt the grace of GOD feparates us from the common condition of in- 
 capacity and indifpofition,and then we feparate our lelves one from another 
 bythcufeor negledl of this Grace: and GOD doing his part to us, hath 
 caufe to compLun of us, who negledt that which is our portion of the work. 
 And iiowever even the idiies and the kindnelTes of GODS Predeftinarion 
 and antecedent mercy does very much toward the making the Grace to be 
 effediveofitspurpoie, yet the manner of all thofe influences and operati- 
 ons being morall,perfwalive,rearonable, and divifible^ and by concourfe of 
 various cucumftances,the caufe and the efFed are brought neerer and neerer * .^^. .,^^ 
 in various fufcipients: but not brought fo clofe together , but that GOD ex- QTnCS^^'-^T, 
 pe>fts 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 <rcffl««ff^ holy, then to ^^^ as thinking the vanity of reputation 
 more ufefuU to us, then the happineffe of a remote and far diftant Eternity. 
 But if (as it is faid) Ciicumcifion was ordained, befidesthe figningofthe 
 Covenant, to aboliili the guilt of originall finne, we are willing to confeffe 
 that, it being no ad of humiliation to confeffe a crime that all the world is 
 equally guilty of, that could not be avoided by our timelitft: induffry, and' 
 that fervefi us for fo many ends in the excufe and nunoration of our aduall 
 impieties •, fo that as Diogenes trampled upon vUto's pride with a greater 
 faftuoufnefle, and humorous oftentation •, fo we do with Origimll finne-, 
 declaim againft it bitterly to fave the ethers harmleffe, and are free i;i the 
 
 publica-
 
 6o Conjtderations ufon Part i- 
 
 publication otthis, that we may be inftiuded how to conceal the aduall. 
 The bldled JESUS had in him no principle of fin, originall noi aduall, and 
 therefore thisdeiicnationofhisin fubmittinghimfelfto thebloudy Cove- 
 nant of Circumciiion, which was a juft expreile and Sacramentall abfciflion 
 of it, was an ad: of glorious humility-, yet our charging of our felyesfo 
 promptly with Adams fault, what ever truth it may have in the ftiidnefle 
 of Theology, liath put an ill end in Morality ^ and fo I now confider it 
 without any reflexion upon the precife Queftion. 
 4* For though the fall of Adam loft to liim all thofe fupernaturall afliftances 
 
 which God put into our nature by way of grace, yet it is by accident that 
 we are more prone to manj fins then we are to vertue •, Adams fin did dif- 
 compofe his underftanding and aifedions ^ and every fin we do, does ftill 
 make us more unreafonable, more violent, more fenUiall, more apt ftill to 
 the multiplication ofthe fame or the like actions^ thefirft rebellion of the 
 inferiour faculties againft the will and underftanding, and every vidory the 
 flefli gets over the fpirit, makes the inferiour infolent, ftroi^, tumultuous, 
 domineering and triumphant, upon the proportionable ruins ofthe fpiritj 
 » ^j^ ^^^,v^ blinding our reafon and binding our will-, and allthefe violations of our 
 ^ s»^t)< ^Zv powers are increafed by the perpetuall ill cuftomes and falfe principles and 
 31?*''°;^ *.'^.-^' ridiculous guifes ofthe Worlds which makes the latter ages to be worfe 
 ^uV« '\ "liV then the * former, unlefte fome other accident do intervene to ftop the ruine 
 attsiv^twlas .xnd decleniion of vertue, fuch as are Gods judgements, the fending of 
 «°/%t'©-'^"o-' ProphetSj new impofition of laws, mellages from heaven, diviner inftituti - 
 [xi^iSK,. ons, fuch as in particular was the great Difcipline of Chriftianity. And 
 Porph)r.l.4. de g^g^j j,^ ^[^jg fg^fg j^gj-g jg origination enough for finne, and impairing ofthe 
 to^*'"'""^' reafonable faculties of humane fouls, without charging our faults upon 
 
 5« Butbefidesthisj -God who. hath propounded to man glorious conditi- 
 
 ons, and defign'd him to an excellent ftate of immortality, hath required of 
 him fuch a duty as lliall put nun to labour, and prefent to GOD a feryide 
 of a/rff and i!//j^f»/f obedience. For therefore GOD hath given us lawSj 
 which come crolTe and are reftraints to our naturall inclinations, that we 
 may part with fomething in the fervice of GOD, which we value. For al- 
 though this is nothing inrefped ofGOD, yettomanitisthegreatefthe 
 can do. What thanks were it to man to obey GOD in fuch things which 
 he would do though he were not commanded^ But to leave all our own de- 
 fires, and to take up objeds of GODS propounding contrary to our own, 
 and defires againft our nature,this is that whichGod defign'd as a facrifice of 
 our felves to him. And therefore GOD hath made many of his laws to be 
 prohibitions in thp matter of naturall pleafure,and reftraints of our fenfitive 
 appetite. Now this being become the matter of Divine laws, that wc 
 fliould in many parts and degrees abftain from what pleafes our fenfes, by 
 * Toi?T©- if ^^^^ fupervening accident it happens that we are very hardly weaned from 
 Iy 'o'-tTk hoy- finne, but moft eafily tempted to a vice. And then we tliink we have rea- 
 ^Uykvi^iv^- fon to lav the fault upon originall finne and naturall averfation from good- 
 r^a«' OT^- 'J^f^e, when this inclination to vice is but accidentall, and occafionall upon 
 ^Mvttv %5ar* the matter and fandion ofthe laws. Our nature is not contrary to vertue^iot 
 i»7f [st«] Jv- the laws of nature.and right reafon do not only oblieeus, but * incline us to 
 /;*»<. Hieroc I. It ^ hMtthetnltAnces Of jome 'vertucs aremadc tocome crojfeour mture^ that is, 
 ' ^Pi^'f- *• J- te our naturall appetites ^hy reafon of which it comes t© paiTe, that (as S. '^ Paul 
 
 fays)
 
 Parti. the Circunici/ion, 6i 
 
 fays) ivc Are i>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<e 
 cradles, and are taught to ftrike our Neighbour as %,,^ ^,,y.„,,,,; „.,,„/ ^„,-,.,;%, r„iin,<,mH,. 
 ameanstoftillourfrowardnefie,andtofitisfieour G^udimm fi gwd iicmm> 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,tL<t( mfai, amequm fiiimt 
 tace,ortheylearnustobeproud,ortobeimpatiet, viti.it[jc.QMw\l\.i.c.i. ^ , . 
 
 1 r II f /^/-NiT-k r ' Tama ct cohtiptcU main: cmfHctndmts utab 
 
 before they learn US to know GOD, or to fay our ,, ,,„,, J ,g„„4 .nmjcjuinam.dati, 
 Prayers. And then becaufe the ufe of reafon exonatioqi&miii.Mniu, <.o7u„i,'iavitiff.Ciftto; 
 comes at no definite time, but infenfibly and divifibly, we are permitted 
 
 I fuch
 
 6 1 Qonfidcrations upon Part i. 
 
 fuch ads with impunity too long,deferring to repute them to be finSjtill the 
 
 habite is grown ftrong, natural! and malcuUne: and becaule from the mfan- 
 
 cy it began in inclinations,and tender overtures and (lighter adions^/ii^tw is 
 
 laid in the fault,and ortginallfin didall-^znd this clearly we therefore confefle, 
 
 » Eiu'^ajT jSj^ * that our faults may feem the lelle, and the mi feiy be pretended naturall, 
 
 •,' •^Afss'f^'; that it may be thought to be irremediable •, and therefore we not engaged 
 
 t-^Ti^Hh to endevour a cure •, fo that the confeflion of our original! fm, is no nmtati- 
 
 ^ viMv T« on of CHRISTS humility mfufferingCircumcifion-, but too often an a<3: 
 
 cK, -nov wlfc- Qtpj-ije carelefnefTe, ignorance and lecurity. 
 
 JJocatcs ep. Ttmoil'. 
 
 8. At the Circumcifion his Parents impofed the holy name told to the Vir- 
 
 gin by the Angel, his name was called JESUS ; a mme above every name. 
 Tor in old times GOD was known by names of power, of nature, of Ma- 
 jelly: But his name of mercy was referved till now, when GOD did pur- 
 pofe to powre out the whole treafure of his mercy by the mediation and 
 minifteryofhis holy Son. And becaufe GOD gave to the Holy Babe the 
 name, in which the treafures of mercy were depofited, and exalted this name 
 above all names, we are taught that the purpofe of his Counfell was, to ex- 
 alt and magnifie his mercy above all his other works, 
 yomcnenm jv.Su Hcbraid p-.oLiiim n'l- he being delighted with this excellent demonftration 
 ';!>1^!: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* <pip^v> -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<aions and defires to G O D, and 
 this alfo gives our reafon-, and is a perfection of obedience not communi- 
 cable to tlie duties we owe to Man. For G O D onely is L O R D of this 
 faculty, and being the fountain of all wifdome, therefore commands our 
 
 under-
 
 Pare I. Of Ohedience, 6n 
 
 ur}derfldnding^]xc2.\xk he alone can latisfie it. We are bound to obey hu- 
 mane laws, but not bound to think the laws we live under, are the moft 
 prudent conftitutions in the world. But GODS commandments arc not 
 onely a lantern to our feet^ and a !i^/;t unto our patiis, but a rule to our rca- 
 fon, and fatisfaftion to our underftandings,aslxfing the mllruments ot'our 
 addreife to G O D , and conveyances of his grace and nvinud unions to 
 Eternity. And therefore S. ^o/w Citmaats d'efines obedience to be an 
 u Hnexamined and «nquepon:d motion -^ a I'eluntarj death And fcfuhurc of tbt 
 a ivill^ a life without curtofity, a Jaying afidc our own difirelion inths midfi of thv 
 <« riches of the mofi excellent ttnderflandin^s. 
 
 And certainly there is not in the world a greater ftrength againft tern- g. 
 ptations, then is depofited in an obedient underflandtn^^ becaufe that onely 
 can regularly produce the fame affedions, it admits of fewer degrees, and 
 an infrequent alteration. But the adions proceeding from the appetite as 
 it is determined by any other principle then a fatisfied underftandins, have 
 their heightnings and their declenfions, and their chances and mutation? 
 according to a thoufand accidents. Reafonis more lafting then ^ty/V^', and 
 with fewer means to be tempted •, butattedions and motions of appetite 
 as they are procured by any thing, fo may they expire by as great variety 
 of caufes. And therefore to ferve GOD by way ot under^anding is furer, 
 and it felf, unlefle it be by the accidental! increale of degrees, greater then 
 to ferve him upon the motion and principle of pafTions and de/ires •, though 
 this be fuller of comfort and pleafure then the other. When L.ot lived 
 amongft the impure Sodm/tes^ where his righteous foul was in a continuall 
 agony, he had few exteriour incentives to a pious life, nothing to enkindle 
 the fenfible flame of burning defires toward pietv^but in the midft of all the 
 difcouragements of the world,nothing was left him but the way and prece- 
 dency of a truly informed reafon and confcience. Juft fo is the way of 
 thofe wife fouls who live in the midft of a crooked and perverfe generati- 
 on, where piety is out of countenance, where aufterity is ridiculous, reli- 
 gion under perlecution, no examples to lead us on, there the underftand- 
 ing is left to be tl-ie guide, and it does the work the fureft, for this makes 
 the duty of many to be certain, regular, and chofen,conftant, integrall,and 
 perpetuall^but this ^vay is like the life of an unmaried or a retired perfon,/^)} 
 of grief in it, and leffe ofjoy. But the way of feiving God with the affedtions, 
 and with the pleafures and entertainments of defires,is the way of the more 
 paflionate and imperfecl,not in a mans power to choofe or to procure-, but 
 comes by a thoufand chances meeting with a foft nature, credulous or 
 weak, eafie, or ignorant, foftned with fears, or invited by forwai d defires. 
 
 Thofe that did live amidft the fervours of the primitive charity, and p.- 
 were warmed by their fires, grew inflamed by contad and vicinity to 
 fuch burning and fliining lights. And they therefore grew to high degrees 
 ofpiety,becaufe then every man made judgement of his own adions by the 
 proportions which he faw before him, and believed all dtfcents from thole 
 greater examples to be fo many degrees from the rule • And he that lives 
 in a CoUedge of devout perfons will compare his own adions with the de- 
 votion and cuftomes of that fociety, and not with the remifTenefie of per- 
 fons he hears of in ftory, but what he fees and lives with. But if we live in 
 an age ot indevotion, we think ourfelves well afToildifwe be warmer 
 then their Ice •, every thing which is above our example being emineni: 
 
 and
 
 Luke i6 
 
 68' Of Obedience. Parti. 
 
 and confpicuous,though it be but like the light of a gIoworme,or the fpark- 
 ling of a Diamond, yet if it be in the midft of darknefle, it is a goodly beau- 
 ty. This I call thewayof fervingG OD by defires and aftedions -, and 
 this is altered by example, by publick manners, by externall works, by the 
 alTignement of offices, by dclignation of conventions for prayer, by pe- 
 riods, and revolutions ot times of duty, by hours and folemnities, fo that a 
 man (lull owe his piety to thcfe chances, which although they are graces of 
 GOD, and inftruments of devotion , yet they are not always in our 
 power ^ and therefore they arc but accidentall minifleries of a good life, 
 and the lead conftant or durable. But when the principle of our piety is a 
 conformity of our underftanding to G O D S laws, when we are inltruAed 
 what to do, and therefore do it, becaufe we are fatisfied it is moft excellent 
 to obey G O D, this will fupport our piety againft objedions, lead it on in 
 defpignt of difad vantages ^ this choofes G O D rvith reafon^ and is not de- 
 termined from without •, and as it is in fome degree neceJTary for all times, 
 fo it is the greateft fecurity againft the change of laws, and Princes, and re- 
 ligions, and ages, when all the incentives of affedion and exteriour deter- 
 minations of our piety fhall ceafe, and perhaps all externall offices and the 
 daily facrifce, and piety it felf fhall fail from the flice of the land-, then the 
 ohtdktvQt foHrtded in the urid;r ft andi»g\s the ont\y lafting ftrength is left us 
 to make retreat, and to fecure 6ur conditions. Thus from the compolition 
 of the w/// and 4j|ff(?/<>«^ 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 /<w atq; ^^ ^^^^ -^^ further diftance from a Vice then we ufually attend to. For ma- 
 «/<**«i^«o^e ny times Virtue and Vice differ but one degree, and the neighbourhood is 
 iibidmum dij- £q dangerous that he who defires to fecure his Obedience and Duty to God, 
 Horat.^ "*' ' will removc farther from the danger. For there is a rule of Juftice, to which 
 if one degree more of feverity be added it degenerates into cruelty, and a 
 little more mercy is remifteneile and want of difcipline, introduces licenti- 
 oufnefle and becomes unmercifulnefte as to thepublick, andunjuftasto 
 rhe particular. Now this Confideration is hightned if we obferve that Vir- 
 tue and Vice confift not in an indivifible point, but there is a latitude for 
 either, which is not to be judged by any certain rules drawn from the nature 
 of the thing, but to be eftimatedin proportion to the perfons and other 
 accidentall Circumftances. He that is burdened with a great charge, for 
 whom he is bound under a Curfe and the crime of Infidelity, to provide, 
 may go further in the acquifition, and be more provident in the ufe of his 
 mony, then thofe perfons for whom God hath made more ample provifions, 
 and hath charged them with fewer burdens and engagements oeconomicall. 
 And yet no Man can fay, that juft beyond fuch a degree of Care ftands Co- 
 vetoufnefle, and thus far on this fide is CarelefTenelTe, and a man may be in 
 the confines of death before he be aware. Now the onely way to fecure 
 our obedience and duty in fuch Cafes is to remove further off, and not to 
 dwell upon the confines of the enemies Countrey. My meaning is, that it 
 is not prudent, nor fafe for a man to d© whatfoever he lawfully may do. 
 
 For
 
 parct. Of Obedience, qi 
 
 For befides that we are often miftaken in our judgements concerning tC: 
 the lawfulnefle or unhuvfulnefle of adions, he that will do all chat he thinks 
 he may Lawfully do, if ever he does change his ftation and increale in giving 
 himfelfliberty, will quickly arrive at doing things unlawfull. It is good to 
 keep a referve of our liberty, and to reftrain our lelves within bounds nar- 
 rower then the largeft fenfe of the Commandment, that when our aifeclions 
 wander and enlarge themfelves ( as fometime or other they will do) then 
 they may enlarge beyond the ordinary, and yet be within the bounds of 
 lawfulnelTe. That of which men make a fcruple and a queftion at firft, 
 after an habituall relolution of it ftirs no more •, but then their queftion is 
 offoniething beyond it. Whenamanhath accuftomedhimfelftopray fe- 
 ven tii^^s a day, it will a little trouble his peace if he omits one or two of 
 tliofe times •, but if it be refolved then chat he may pleafe God with pray- 
 ing devoutly though but thrice every^ day •, after he hath digefted the fcru- 
 ^iles ofchisfirft queftion, i^oflibly fome accidents may happen that will 
 put his Confcience and reafon to difpute whether three times be indifpen- 
 '.ably neceftary, and ftill if he be far within the bounds of lawfulntlfe, 'tis 
 ,*ell, butifhebeatthemargent of it, his next remove may be into diflb- 
 lution and unla\^'fulne{le. He that refolves to gain all that he may lawfully 
 this year, it is ods but next year he will be tempted to gain fomething un- 
 lawfully. He that becaufe a man may be innocently angry will never re- 
 ftrain his palTion, in ahttle time will be intemperate in his anger, and 
 miftake both his obje^S and the degree. Thus facetioufneife and urba- 
 nity entertained with an open hand will turne into jeftings that are 
 uncomely. 
 
 If you will be fecure, remove your tent, dwell further ofF^ GOD ij, 
 hath given us more liberty then we may fafely ufe-, andalthoughGO D 
 is fo gracious as to comply much with our infirmities, yet if we do fo 
 too, as GODS goodnefle in indulging liberty to us was to prevent 
 our finning, our complying with our felves willingage us in it: But if 
 we imprifon and confine our affections into a narrower compafte, then 
 our extravagancies may be imperfed, but will not eafily be criminalL 
 The diflblution of a fcrupulous and ftriiit perfon is not into a vice, but 
 into a leffe degree of vertue ^ he that makes a confcience of loud 
 laughter, will not eafily be drawn into the wantonneftcs of Balls and 
 revellings, and the longer and more impure Carnivalls. This is the way 
 to fecure our obedience ■, and no men are fo curious of their health, as 
 they that are icrupulous of the ayre they breath in. 
 
 But now for our obedience to man, chat hath diftin<5t confideratior>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,Kov<x!n>KaavTif, ^ii, <ivToii T,ulk£^?f 
 on of his own glory, chough in great diftances and i-^'^'^v, £, mvw oh i^iv -d iuyint k^ li 
 imperfection: it is the D.v^.e \.ihonty , though Sr/tJ^ir^^y^girJihlti'^iX" 
 charadter'd upon a piece of clay, and imprinted upon 
 a weak and imperted man : And therefore obedience to our fuperiours 
 muft be Hni'ver\,il-l in refpeCt of perfons •, to all fuperiours. This precept is 
 exprefly Apoftolicall, Bejubjecfto every cor.flittition and authority of man for \ Pet. i. ij, 
 the Lords fake : It is for Gods fake, and therefore to every one, Whether tt he Heb. 15.7. 
 
 ie
 
 'yi 0/Obec{ie?ice. p"ti. 
 
 tothe Kmg^as fufremc^ er tohii Minijlers in [tibordinatm : That's for civill 
 government-, for Ecclefiafticall this ^ obey them that have the rule over yotf^ 
 and^uhtnit soHrfelves • for they watch for your jouls^ a* they thdt muftgive ac- 
 count : All upon whom any ray of the divine Authority is imprinted, whe- 
 ther it be in greater or fmaller Charadlers, are in proportion to their autho- 
 Rom.ij.i. rity to be obeyed -, all upert the fame ground-^ [Jor there is no fomr hut of 
 ' Kegum ti- * God.'} So that no infirmity ofperfon, no undervahiing circumftance, no 
 'p!^'p>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«<!w p/f?.'<iw impotent, and unreafonable. Not GOD^ for it is not an ad of obedience 
 '^''^imcunqm to nim-ior he bindes us no further to obey humane Laws,then the Lawgiver 
 j)««j^eMf,(Bii^r himfelf intends or declares-, who cannot reafonablybe fuppofed lb over 
 ^■iz'ianhmi carefull , as to binde Hay with cords of filk and gold, or fumptuary Laws 
 'pfomuiUa huic with the threads of life-, nor a Father commanding his childe to wait on him 
 ojfcTifx ex ic^e ^ygiy y^Q^\_^ be thought to intend his Obligation, even though the houfe be 
 lanm. A^Gil I'^^dy to fall on his head, or when he istopafTe aluddenorunfoordable 
 1. 10. c. I. flood, before he can get to him ; and that it may appear, Man ought not, 
 it is certain, God himfelf doth not oblige us in all cafes, and in all cir- 
 Heb. 1 0. z J. cumjftancts to obferve every of his pofitive precepts. For, affemU/^g together 
 
 is
 
 Part I . Of bedten ce. -7 ^ 
 
 is 3. duty of G o u s commanding •, which we are not to neikct .• but it 
 Death waits at the door of thefeaflemblies, we liave the pradiie of the Pri- 
 mitive and beft Chriftians to warrant us, toferveGoi) in Retirements , 
 and Cells,and Wildernefles, and leave the ^fjerfil^lw^ together nWbewvop- 
 portunities. If I receive more benefit, or the Common-U'ealth, or the 
 Church and Rehgion any greater advantage by my particular obedience m 
 thefe circumlfances, (which cannot eafily be fuppoied will be) it is a great 
 ad of charity to do it, and then to fuffer for it. But if it be no more, that is 
 if it be not f-v/'rc/; tw/w^Wf^ to be done (though with lofle of lite or con-\--^^ ^^. 
 hfcation)itisagood charity to favemyown life,ormyowne{tate: And d'/J^1'u 
 though the other may be better, yet I am not m all Cafes obliged to do that 
 which is fimply the beft. It is a tolerable infirmity, and allowed amongft 
 the very firft permiifions of Nature, that I may preierve my life, unletTe it 
 be in a very few 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-^<nYvix.v'.ccnxp^tiiif^u.itotm *ivo,intv. 
 
 in this 7Vorld, are better then they that command in Hell. 
 
 A Prayer for the grace of Holy Obedience. 
 
 /^ Lord and blcfjed Saviotfr ^ ESUS ^ by rvhofe obedience many became 
 ^^ righteom^ and reparations were made of the mines brought to Hnma/ie Na- 
 ture^ by the dtjobedience of Adam 5 thou cameji into the world with many great 
 and holy piirpcfes concerning ourjalvatien^ and hafl given us n great precedent ef 
 obedience-^ which that thou mightefl preferve to thy Heavenly Father^ then dtdfi 
 neglect thy lifc^ and becamefl obedient even to the death of the Crojfe -, oh^ let me 
 imitate Jo ble(Jcd example^ and by the merits of thy dedience let me obtain the 
 grace of humility and abnegation efall my own de fires in the chare [I renunciation 
 of my will -^ that I may will andreftifein conformity to thy [acred laws and holy 
 purpofes^ that I may do all thy willcheerfBlly^ chooftngly^ humbly^ confidently, and 
 continually-, and thy will may be done upon me with much mercy and fatherly 
 difpenfation of thy Providence. Amen. 
 
 T RD letmy under/landing adkre to, and be fat is fed in the excellent wif- 
 ^-^ dome of thy Commandments; let my affeB ions dwell in their defires,andall 
 my other faculties befet on daily work for performance of them •, a?id let my love 
 to obey thee make me dutifull to my Super iotirs^ upon whom the impreffes of thy au- 
 thority arefct by thine otvn hand; that 1 may never defpifc their per fans nor refufe 
 their injunBions, ner choofe mine own work^ nor murmure at their burdens, nor 
 dijpHte the prudence of the Sanction, nor excufe my felf, nor pretend difficulties. 
 cr impofsibilities • but that I may be indifferent in my de fires, and refignedto the 
 will ofthofe whom thou haft fet over me-, that ft nee all thy Creatures obey thy 
 word, J alone may not dtf order the creation, and cane ell thofe bonds and interme- 
 dial links offtibordination whereby my dutyftiouldpajje to thee and thy glory -, but 
 that my obedience being united to thy obedience, J may alfo have my portion ia the 
 glories of thy Kingdome, Lord and blefledSAvi»mr ^ESUS, Amea, 
 
 Sect,
 
 Ti 
 
 80 Parti. 
 
 M. Sect. 5, 
 
 Conjiderations upon the prejentation off ESV S 
 in the 'Temple, 
 
 H E holy Virgin Mother according to the Law of Mofcs at the ex- 
 piration of a certain time came to the Temple to be purified, al- 
 though in her facred parturition fhe had contracted no legal impuri- 
 ty ; yet fhe expofed her felf to the publick opinion and common reputation 
 of an ordinary condition ^ and ftiU amongft all generations flie is in all cir- 
 cumftances accounted blefTed, and her reputation no title altered, fave one- 
 ly that it is made the more facred by this teflimony of her humility. But this 
 we are taught from the confequence of this inftance ^ that if an end princi- 
 pally defign'd in any duty fhould be fupplyed othcrwife in any particular 
 perfon , the duty is neverthelefTe to be obferved 5 and then tlie obedieiKe 
 and publick order is reafon enough for the obfervation, though the proper 
 end of its defignation be wanting in the fingle perfon. Thus is fafting defi- 
 ;^'f1«i^'tX/^ 8"^'^ f°^ ™°^'^^^"^^°" °^ '^^^ ^^'^^' and killing all its unruly appetites, and 
 u crMciauand yet maried perfons who have another remedy, and a Virgin whofe Temple 
 >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.n<X 
 Anna^ the one who lived an adive and lecular, the other a retired and con- 
 templative life, Ihould come into the Temple by revelation and direction 
 of the holy Spirit-, and fee him whom they and all the World did look 
 for, the Lords C h r I ST, the confolatfon ef Ipael. They faw him, 
 they rejoyced, they worHiipped, tliey prophefied, they fang Hymnes •, and 
 old Simeon did comprehend and circumfcribe in his arms him that filled all 
 the World, and was then fo fatisfied that he defired to live no longer -, 
 God had verified his promife, had fliovvn him the i\/f/;/,«, had filled his 
 heart with joy, and made his old age honourable-, and now after all this 
 fight, no objedl could be pleafant but the joyes of Paiadiie : for as a Man 
 who hath ftar'd too freely upon the face and beauties ot the Sun, is blinde 
 and dark to objects ofalefTefplendour, and is forc'd to fliut his eyes, that 
 he may through the degrees of darknefle perceive the inferiour beauties of 
 more proportioned objeds : fo was old Simeon -, his eyes were ib filled 
 with the glories ofthis revelation, that he was willing to clofethem in his 
 laft night-, that he might be brought into the communications of eternity^ 
 and he could never more finde comfort in any other objed this world 
 could minifter : for fuch is the excellency of fpiritual things, when they 
 have once filled the corners of our hearts, and made us highly fenfible and 
 apprehenfiveofinteriour beauties of G o d and of Religion, all things of 
 this World are flat and empty and unfatisfying vanities, as unpleafantas 
 the lees of Vineger to a tongue filled with the fpirit of high Italick wines. 
 And until we are fo dead to the World as to apprehend no guft or freer 
 complacency in exteriour objeds, we never have entertained C h r i s t, 
 or have had our cups overflow with devotion, or are filled with the Spirit. 
 When our Chalice is filled with holy oil, with the anointing from above. 
 It will entertain none of the waters ofbitterneflfe, or if it does, they are 
 thruft to the bottome, they are the loweft of our defires, and therefore 
 onely admitted, becaufe they are natural and conftituent. 
 ^ The good old Prophetefle Ama^ had lived long in chafte Widowhood, 
 
 in the fervice of the Temple, in the continual offices of Devotion, in faff- 
 ing and prayer 5 and now came the happy inflant in which God would 
 give her a great benedidion and an earneft of a greater : the returns of 
 prayer and the bleffings of piety are certain -, and though not difpenfed ac- 
 cording to the expedances of our narrow conceptions, yet fhall they fo 
 come, at fuch times and in fuch meafures as fliall crown the piety, and fatif- 
 fie the defires, and reward the expedation. It was in the Tempkjthe fame 
 place where flic had for fo many years poured out her heart to G o d , that 
 God pour'd forth his heart to her, fent his Son from his bofome, and 
 there fhe received his benedidion ^ indeed in fuch places God does mofl 
 particularly exhibit himfelf, and bleffing goes along with him where ever 
 lie goesi in holy places God hath put his holy Name, and to holy perfoos 
 God does oftentimes manifeft the interiour and more fecret glories of his 
 holinelTe ^ provided they come thither as old Simeon and Anna did,by the< 
 motions of the holy Spirit, not with defignes of vanity,or curiofity,or fen- 
 fuality^ for fuch fpiritsas thofe come to profane and deiecrate thehoufe , 
 and unhallow the perfon,and provoke the Deity of the place, and blafl us 
 with unwholefome aires. 
 
 But
 
 Part I. of f ESV S in the Temple. <S 5 
 
 l^iit ^'o[cf>h 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 <SMeditdtion, 87 
 
 folutions of piety begotten by adalliofholy rain from Heaven, whereby 
 GOD fometimes ules to call the carelelle but to tafte what excellencies of 
 piety they negled:-,biit if they be not produc'd by the rcafon of Religion and 
 the Philofophy of Meditation , they have but the life of a Fly or a tall 
 Gourd •, they come into the World onely to lay they had a being, you 
 could fcarce know their length, but by meafuring the ground they cover in- 
 their fall. 
 
 For lince we are more moved by material and fenfiblc objeds, tlien by ^' 
 things meerly fpeculative and intelledual, and generals even in fpiritual 
 things are lelfe perceived, and leffe motive then particulars : Meditation 
 frames the underftandin? part of Religion to the proportions of our nature, 
 and our weaknelTe, by making fome things more circumftaiuiate, and mate- 
 rial, and the more fpiritual to be particular, and therefore the more appli- 
 cablf : and the myfterie is made like the Gofpel to the Apoftles, Our eyes do 
 fee^ AH'i our cars do hcar^dnd our hands do hAudUthtts much oj the word of life 
 as is prepared for us in the Meditation. 
 
 T. And therefore every wife perfon, that intends to furniHi himfelfwith 9i 
 ■nifedions of Religion, or deteftation againftaVice, or glorifications of a 
 Ivlyftery, ftill will proportion the Myftery, and fit it with fuch circumftan- 
 ces of fancy and application, as by obfervation of himfelf he knowes aptefl: 
 to make impreffion. It was a wile dt^xont oi Mark Antony when he would 
 ftir up the people to revenge the death o^Cxfar , he brought his body to the 
 pleading place, he iliewed his wounds, held up the rent mantle, and Ihevved 
 them the garment that he put on that night in which he beat the Nervti^ that 
 is, in which he won a vidory, for which his Memory was dear to them. He 
 fliewed them that -wound which pierced his heart^in which they were placed 
 by fo dear a love, that he made them his heirs, ^d left to their publick ufc 
 pkices of delight and pleafure-, and then it was natural when he had made 
 thofe things prefent to them which had once moved their love and his ho- 
 nour, that grief at the lolTe of fo honourable and fo lov'd a perfon fhould 
 fucceed ^ and then they were Lords of all,their forrow and revenge feldome 
 flept in two beds. And thus holy Meditation produces the paffions and 
 defires it intends,it makes the objed: prefent and almoft fenfible, it renews 
 the firft paffions by a fiction of imagination, it paflTes from the Pafchal Par- 
 lour to Cedron, it tells the drops of fvveat, and meafures them and findes 
 them as big as drops of bloud, and then conjedures at the greatnefle of our 
 fins ^ it fears in the midft of C H R I S T S agonies , it hears his groans, 
 it fpies fuditi his Lanthorn afar off, it follows J E S U S to Gabbatha^ and 
 wonders at his innocence and their malice,and feels the ftrokes of the Whip, 
 and flirinks the head when the Crown of Thorns is thruft hard upon his ho- 
 ly brows, and at lall goes ftep by ftep with JESUS, and carries part of 
 the Crofle, and is nailed fait with ibrrow and compaffion,and dies with love. 
 Por if the foul be principle of its own aftions, it can produce the fame 
 cfleds by reflex ads of the underftandingj when it is affifted by the imagi- 
 native part as when it fees the thing aded : onely let the meditation be as 
 minute, particular, and circumftantiate as it may-, for a Widow byrepre- 
 fenting the carefles of her dead Husbands love produces forrow and the 
 new affedions of a fad indeerment. It is too fure, that the recalling the 
 Circumftances ofapaft impurity does re -inkindle the flame and entertain 
 tlie fancy with the burnings of an impure fire : And this happens not by any 
 
 L 2 aavan-
 
 SS Of Meditation, Part i. 
 
 advantages ofvice, but by the nature of the thing, and the efficacy of Gir- 
 cumftances. So does holy Meditation produce thofe imprefTesandfigna- 
 tutes, which are the proper effeds of the my ftery, if prelented in a right hne 
 and dired: reprefentation. 
 10. 2. He that means to meditate in the beftordet- to the produdions of 
 
 piety, muft not be inquifitive for the higheft myfteries, but the plaineft 
 propofitions are to him of the greateft ufe and evidence. For Meditation is 
 the duty of all, andthereforeG O D hath fitted fuch matter for It, which 
 is proportioned to every underftanding , and the greateft myfteries of 
 Chriftianity are plaineft^and yet moft huitfuU of Meditation,and moft ufe- 
 fuU to the production of Piety.High fpeculations are as barren as the tops of 
 Cedars-,but the fundamentals of Chriftianity are fruitful as the Valleys or the 
 ateping Vine. For knovV, that it is no meditatiOn,but it may be an illufion, 
 when you confider myfteries to become more learned, without thoughts of 
 improvmg piety. Let your atfedions be as high as they can climbe towards 
 GOD, fo yotir confiderations be humble, fruitful, and pradically myfte- 
 riOUS. oh that I had the mrigs of a Dove^ that I wight flje away And be at refi^ 
 faid David. The wings of an Eagle would have carried him higher, but yet 
 the innocent Dove did furnifli him with the better Embleme to reprefent 
 his humble defigne •, and lower meditations might fooner bring him to refi 
 in G O D. It was a faying of tykgidim^ That an old and a fimfli xvoman^ if [he 
 lei'es ^ ESUS ^ may he greater then waf Brothtr BonaventHre. Want of 
 Ifearning and difability to confider great fecrets of Theology does not at all 
 retard our progrefle to fpirituall perfedions •, Love to JESUS may be 
 better promoted by the plainer underftandings of honeft and unlettered 
 people, then by the finer and more exalted fpeculations of great Clerks, 
 that have lefle devotion. For although the way of ferving G O D by the 
 underftanding be the beft and moft latting , yet it is not neceftary the un- 
 derftanding ftiould be drefs'd with troublefome and laborious notions 5 
 the reafon that is in Religron is the fureft principle to engage our fervices, 
 and more perpetual then the fvveetneftes and the motives of affedion, but 
 every honeft Mans underftanding is then beft furnilhed with the difcourfes 
 and the reafonable parts of Religion, when he knowes thofe myfteries of 
 Religion, upon which C H R I S T and his Apoftles did build a holy life 
 aftd the fuperftrudures of piety-, thofe are the beft materials of his medi- 
 tation. 
 II, So that Meditation is nothing elfe hut th^ nfing of all thofe arguments^ motives 
 
 and irradiations which GOD intended tobtinftrumental tepeij. It is a com- 
 pofitionof both ways -, for it ftirres up our affections bj reajen and the way cf 
 underftanding^ that the wife foul may be fatisfied in the reafonablenefte of 
 the thing, and the afFedionate may be entertained with the fweetneflcs of 
 holypaflion^ that our judgment be determined by difcourfe, and our ap- 
 petites made adive by the carefles of a religious fancy. And therefore the 
 ufe ofmeditation is to confider any of the myfteries of Rehgion with pur- 
 pofes to draw from it, rules of life,or aftedions to virtue , or deteftation of 
 vice -, and from hence the Man rifes to devotion and mental prayer and en- 
 tercourfe with GOD-, and after that, he refts himfelf in the bofome of 
 beatitude, and is fwallowed up with the comprehenfions of love and con- 
 templation. Thefe are the feveral degrees of Meditation •, but let us firft 
 underftandthat part of it which is duty, and then if any thing fucceed of a 
 
 middle
 
 Pirti. Of Meditation, ^^ 
 
 rtiidle condition between duty and reward, we will confider alfo how that 
 duty is to be performed, and how the reward is to be managed, that it may 
 prove to be no lilufion -, therefore I adde alfo this Confideration. 
 
 5. Whatfoever pious purpofes and deliberations are entertained in the 12. 
 ad of meditation, they are carefully to be maintained and thruft forward 
 to aduai performances, although they were indefinite and indeterminate, 
 and no other ways decreed but by relolutions and determinations of reafon 
 and judgment. For GOD aflifts every pious adion according to its ex- 
 igence and capacity, and therefore bleflesholy meditations with refults of 
 reafon, and prepoflelTlons dogmatically decreeing the necellity of virtue;^ 
 and the convenience of certain exercifes in order to the purchafe of it : he 
 then that negledls to aduate fuch difcourfes, lofes the benefit of his medita- 
 tion •, he is gone no further then when he firft fet out, and negleds the infpi- 
 Vations of the holy Spirit. For if at any time it be certain what fpirit it is 
 that fpeaks within the foul, it is moft certain that it is the good Spirit that 
 movesustoariadofvirtueinorderto acquifition of the habit j and when 
 GODS grace hath aflifted us fo far in our meditation, that we underftand 
 our duty and are moved with prefent arguments, ifweputnot forth our 
 hand and make ufe of them, we do nothing towards our duty •, and it is not 
 certain that G O D will create graces in us as he does the foul ^ let every 
 pious perfon think every condufion of reafon in his meditation to have 
 pafs'd an obligation upon him : and ifhe hath decreed that fafting fo often, 
 and doing fo many religious ads is convenient and conducing to the pro- 
 dudion of a grace he is in purfuit of-, let him know that every fuch degree, 
 and reafonable propofition is the grace of G O D , inftrumental to piety, 
 part of his afliftance, and therefore in no cafe to be extinguiihed. 
 
 4. In meditation, let the underftanding be reftrained, and under fuch j ,■ 
 prudent coercion and confinement that it wander not from one difcourfe 
 
 to another, till it hath perceived fome fruit from the firft : either that his 
 foul be inftroded in a duty, or mov'd by a new argument, or confirm'd in 
 an old, or determin'd to fome exercife and intermediall adion of Religion, 
 or hath broke out into fome prayers and intercourfe with GO Din order 
 to the produdion of a virtue. And this is the myfticall defign of the Spoufe 
 in the Canticles of Solomon^ I adjure you you daughters of ^erufalem^ by the Cant 
 Roes and by the Hinds of the feld^ that youfiirre not up nor axvake my love till ht 
 pleafe. For it is lightnefTe of fpirit to pafle over a held of flowers and to fix 
 no where, but to leave it without carrying fome honey with us •, unlefle the 
 fubjed be of it felf barren and unfruitfull, and then why was it chofen •: Or 
 that it is made fo by our indifpofition, and then indeed it is to be quitted : 
 but (it is S; Chr^foflomes fimile)asa Lamb fucking the breaft of its dam 
 and Mother moves the head from oue part to another till it hath found a 
 diftilling fontinell ^ and then it fixes till it be fatisfied, or the fountain ceafe 
 dropping : fo lliould we in meditation rejed fuch materials as are barren 
 like tlie tops of hills, and fix upon fuch thoughts which nourifh and refrefli, 
 and tiiere dwell till the nouriihment be drawn forth, or fo much of it as we 
 can then temperately digeft. 
 
 5. In meditation, ftrive rather for graces then for gifts, for affedions in 14, 
 the way of virtue more then the overflowings of fenfible devotion 5 and 
 therefore if thou findeft any thing by which thou mayeft be better, though 
 
 thy fpirit do not .adually rejoyce or finde any guft or relifti in the mandu- 
 
 L 5 cation.
 
 15- 
 
 Ofa^Meditation, p^" i- ' 
 
 cation, yet choofe it greedily : For although the chief end of meditation be 
 affeftion , and not determinations intelledual-, yet there is choice to be had 
 of the affeaions, and care muft be taken that the affec'lions be ddires of 
 virtue, or repudiations and averfions from fomeching cruninal -, notjoyes 
 and tranfportations Ipiritual, comforts and complacencies •, for they are no 
 part of our duty, fometimes they are encouragements, and fometimes re- 
 wards, fometimes they depend upon habitude and difpofition of body, and 
 feem great matters when they have little in them, and are more bodily then 
 fpiritual, like the £;ift of tears, and yernmgof the bowels-, and fometimes 
 they are illufions and temptations, at which if the foul (loops and be greedy 
 after, they may prove like Htf Romanes golden apples to AtaLwta •, retard 
 ourcour{e,andpolTiblydo fome hazard to the whole race. And this will 
 be neercr reduced to praftife, if we confiderthe variety of matter, which 
 is fitted to the meditation in feveral ftates of men travailing towards 
 heaven. . 
 
 For the lirft beginners in religion are imployed in the maftering of their 
 firft appetites, calling out their Devils, exterminating all evill cultomes, 
 ieflening the proclivity of habits, and countermanding the too great for- 
 wardneTle of vicious inchnations-, and this, which Divines call the Pitrga-^ 
 uvc way, is wholly fpent in actions of repentance, mortification and felf- 
 denial •, 'and therefore if a penitent perfon Ihatches at comforts, or the tailes 
 of fenfible devotion, his repentance is too delicate, it is but a rod of Rofes 
 and JefTamine. If GOD fees the fpirit broken all in pieces, and that it 
 needs a little of the oyle of gladneffe for its fupport and reftitution to the 
 capacities of its duty, he will give it, but this is not to be defigned, nor 
 fnatched at in the meditation 5 tears of joy are not good expreffions nor 
 inflruments of repentance, we mufl not gather grapes from thorns, nor 
 figs from thiftles -, no lefrelhments to be looked for here, but fuch onely as 
 are neceffary for fupport •, and when GOD fees they are, let not us trouble 
 our felves, he will provide them. But the meditations which are prompt to 
 this Purgative way and prailife of tirfl beginners, is not apt to produce deli- 
 cacies , but in the fequele and confequent of it. Afterrvards it brings forth 
 the pleafa»t fritit ofrighteotijne^e^ but for the frcfent it bath no joy in tt^ no joy 
 of fenfe though much fatisfadtion to reafon. And luch are meditations of 
 thefallof Angels and Man, the Ejedion of them from heaven, of our Pa- 
 rents from PaTadife, the horrour and obliquity of fin, the wrath of G O D, 
 the feveritv of his anger, mortification ofour body and fpirit, felf-deniall, 
 the Croffe'of CHRIST, Death, and Hell, and Judgment -, the terrors 
 of an evill Confcience, the infecurities of a Sinner , the unreafonablenefle 
 of fin, the troubles of repentance, the Worm and fling of a burdened 
 fpirit, the difficulties of rooting out evill habits, and the utter abolition of 
 fin •, ifthefe nettles bear honey, we may fill our felves-, but fuchfweet- 
 neffes fpoil the operations of thefe bitter potions. Here therefore let your 
 addrefies to G O D and your mental prayers be afledionate defires of 
 Pardon, humble confiderations of our felves, thoughts of revenue againft 
 our Crimes, defignes of mortification, indefatigable felicitations for mer- 
 cy, expreffes of fliame and confufion of face -, and he meditates beft in f/^f 
 purgative rvay that makes thele aifedions mofl operative and high. 
 i6. After our firfl flep is taken, and the punitive part of repentance is refol- 
 
 ved on, and begun, and put forward xnto good degrees of progrefTe, we 
 
 chea
 
 Part r. Of (i5\d^editation. ^ ^ 
 
 then enter into the iHumimtii'c way of religion ; and fet upon the acquift of 
 virtues and the purchaie of fpiritual graces.-and therefore our meditations are 
 to be proportioned to the dchgne of that imployment, fuch as are confide- 
 rations of the hfe of J HSUS, examples of Saints, reafons of virtue, 
 means of acquiring them, defignatjons of proper exerciles to everv pious 
 habit, the eight Beatitudes, the gifts and fruits of the holy Ghoft, tlie pro- 
 miles of the Gofpel, the attributes of G O D as they are revealed to repre- 
 fent G O D to be nifinite and to make us Religious, the rewards of heaven, 
 excellent and feled: fentences of holy perfons, to be as incentives of piety • 
 Thefe are the proper matter for />/-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 <pt^vj\ixa. <S)a.x.?of nA^jr^ivov , ovvI-ZIh 
 like his, your duty in imitation of his precept and ®'"- ^'^'""'■ 
 example, and tliei'i fing prailes as you lift •, no heart is large enough, no 
 voice pleafint enougli, no life long enough, nothing but an eternity of du- 
 ration, and a beatificall ftate can do it well : and therefore holy Bavid)dyn'i 
 them both; Whofo offereth me thanks and praije he honour eth mc^ and to htm pf^i 50. !•.. 
 that ordereth hit converfation aright I will jherv the falvation of G O D. All 
 thanks and praife without a right ordered converfuion are but the Echo of 
 religion, a voice and no fubftance-, but if thofe praifes be lung by a heart 
 righteous and obedient, that is finding ivuh the [pirit^and finging tvith itnder- 
 jlaiming •, that is the iMuiick GOD delights in. 
 
 6. But let me obferve and preffe this caution : it is a miftake, and not a j g^ 
 little dangerous, when people religious and forward fliall too promptly, 
 frequently and neerly fpend their thoughts in confideratian of divine excel- 
 lencies. GOD hath Ihewa thee merit enough to fpend all thy flock of 
 
 love
 
 ^1 Of Meditation, p^'ti. 
 
 love upon him in the chaiaders of his power, the book of the Creature, tlie 
 great tables of his mercy, and the lines of his juftice ^ we have caufe enough 
 to praife his excellencies in what we feel of him, and are refrefhed with his 
 influence, and fee his beauties in reflexion, though we do not put our eyes 
 our with ftaring upon his face. To behold the glories and perfedions of 
 GOD with a more dired intuition isthepriviledgeofAngels, whoyet 
 cover their faces in the brightnefle of his preknce : it is onely permitted to 
 us to confider the back parts of G O D : And therefore thofe fpeculations 
 are too bold and imprudent addrefTes, and minifter to danger more then to 
 religion, when we pafTe away from the diretft ftudiesofvirtue and thofe 
 thoughts of GO D, which are the freer and fafer communications of the 
 Deity, which are the means ofentercourfe and relation between him and 
 us, to thofe confiderations concerning GOD which are Met.iphylical and 
 remote, the formal objects ofadoration and wonder, rather then of virtue 
 and temperate difcourfes ^ for G O D in Scripture never revealed any of 
 his abftraded perfedions and remoter and myfterious diftances, but with a 
 purpofe to produce fear in us, and therefore to chide the temerity and bold- 
 ne(i(e of too fimiliar and nearer entercourfe. 
 
 True it is that every thing we fee or can confider reprefents fome per- 
 '^* fedions of G O D ^ but this I mean, that no man (hould confider too 
 much, and meditate too frequently upon the immediate perfections of 
 G O D, as it were by way of intuition, but as they are manifefted in the 
 Creatures and in the minifteries of virtue ; and alfo when ever GODS 
 perfections be the matter of meditation, we (hould not afcend upwards into 
 him, but defcend upon our fclves like fruitful vapours drawn up into a 
 cloud, defcending fpeedily into a fliowre, that the efted: of the confiderati- 
 onbea defigne oi good life-, and that our loves to G O D be not fpent in ab- 
 , ftradionSjbutin good works and humble obedience. The other kinde of 
 
 love may deceive us ■, and therefore fo may fuch kinde of confiderations 
 which are its inftrument. But this I am now more particularly to confider. 
 ■ Q^ For beyond this I have defcribed, there is a degree of meditation fo ex- 
 
 alted, that it changes the very name, and is called contemplation^ and it is in 
 the unitive way of religion : that is, it confifts in unions and adherencies to 
 GOD-, it is a prayer of quietnefie and filence, and a meditation extraor- 
 dinary, a difcourfe without variety, a vifion and intuition of divine excel- 
 lencies, and immediate entry into an orb of light, and a refolution of all our 
 faculties into fweetnefles , affcdions and (tarings upon the Divine beauty ; 
 and is carried on to extafies, raptures, fufpenfions, elevations, abftradions, 
 and apprehenfions beatificall. In all the courfe o^virtuoia meMtatioio^the 
 foul IS like a Virgin invited to make a matrimonial contrad, it inquires the 
 condition of the perfon, his eftate and dilpofition, and other circumftances 
 of amability and defire. But when (he is fatisfied with chefe enquiries and 
 hath chofen her husband, (lie no more confiders particulars, but is moved by 
 his voice, and his gefture, and runs to his entertainment and fruition, and 
 fpends her felf wholly in aftedions, not to obtain but enjoy his love. 
 Thus it is (aid. 
 21 , But this is a thing not to be difcourfed of, but felt; and although in other 
 
 fciences the terms muft firft be known, and then the rules, and condufions 
 fcientifical •, here it is otherwife : for firft the whole experience of this muft 
 he obtained, before we canfo rauchas know what it is, and the end muft 
 
 be
 
 p art 1. Of Meditation . ^ 3 
 
 be acquired fitft -, the coiKlufion before the premifes. They that pretend 
 to thele heights c:iil thciu the fecrcts of the kingdom,but they are fuch which 
 no man can defcribe, fudi which GOD hath not revealed in the publication 
 of the Gofpel, fuch for the acquinng of which tliere are no means prefai- 
 bed, and to which no man is obliged, and which are not in any mans power 
 to obtain, nor fuch which it is lawtuU to pray for or defii-e, nor concei'ning 
 which we Hull ever be called to an account. 
 
 Indeed when perfons have been long foftned with the continual diop- 22. 
 pings of religion, and their fpirics made timorous and apt for impreflion by 
 the affiduity of praj-er and perpetual alarms of death, and the continual dy- 
 ings of mortification s the fancy which is a very great inftrument of devo- 
 tion, is kept continually warm and inadifpofiaon and aptitude to take fire 
 and to flame out in great afcents^ and w^en they fufler tranfportations 
 beyond the burdens and fuppoit of reifon, they fuifer they know not what, 
 and call it what diey pleale, and other pious people that hear talk of it, ad- 
 mire that devotion which is fo eminent and beatified ( for fo they cfteem it) 
 and fo they come to be called raptures and extafies •, which even amongft 
 theApoftles were fo leldom that they were never fpoke of^ for thofe vifions, 
 raptures, and intuitions of S. Steven^ S. PmU^ S* Peter ^ * and S. fobn were 
 not pretended to be of this kinde-, notexcef- , , , , , , „ , * Aft. 10 jo. 
 
 foV 1- • I 1 • II « • tTrnnnv I'r avvni m^ini, and cap. ii.y. )Ch- 
 
 ot religion, but propheticall and intuitu^ j-oy i, iK,£c-, V«i^- R»F« vWit vifionem dum 
 revelations to great and fignifi cant purpofes, '^f^'^^''^'- 
 fuch as may be and are defcribed in ftory : but ^^,,ru, ai^u, hJ'nm7m$tiTdeyc jufsk 
 thefe other cannot •, for fo € apian reports and p^nere^^Hed Ae ApeUme dim Luaran. 
 commends a faying 'of^;?r(;;?y the Hermite-, ^^'^f^^y/'^f'^^^^t^szaiacmiq^^^ omm- 
 
 ? hat u ndt a psrfecr prayer in rvhich the FiOtary 
 
 hes either loader (land htmf elf or the pr^ry^r, meaning that perfons eminently 
 religious were Dit'in-t pttiegtes^ as Dtonyfms Areopagite iaid ot his Mafto.- 
 Hiertfthetts^ Pathick-sin Devodon, differing ravilliraents of fenfes , tranf- 
 ported beyond the ufes of humanity into the fuburbs of beatificall appre- 
 henfions : but wliether or no this be any thing elfe befides a too intenle and , 
 indifci^eet pi^ifure of the faculties of the foul to inconveniences of under- \-, 'jl!slo-i X 
 {landing, or elfe a credulous, bufie, and untamed fancy, they that think beft <^ voniuA-^ 
 of it cannot give a certainty. There are and have been fome Religiom who '^Jy^l^'^'^'^ 
 haveaded madneife, and pretended infpirations •, and when thefe are defti- ^^ctf 'J^ak- 
 tute of a prophetick fpirit, li they refolve to ferve themlelves upon the pre- ^'^"j*:,"'*',^'*'^ 
 tences of it, they are difpofed to the imitanon, if not, tothefuflfenngsof rHfo^^w'^f 
 madneffe, and it would be a great folly to call fuch Dei flems^ full of GOD, 7<j-r^?av ^Sy 
 who are no better then phantaftick and mad people. '^Tf^vvlfy' 
 
 7i(> lij <i\ yj^vKT f^S'oi' 1^ -^Xtt^i K'tyK<n fJiiv TrcMajl'^ron 3 ''S'iv ir hky-ifft. Plato in Apol. 
 
 This we are lure of, that many illuiions have come in the likenelfe of vi- 2 3 • 
 {ions •, and abfurd fancies under the pretence of raptures •, and what fome 
 have called the fpirit of prophecy, hath been the fpirit of lying-, and con- 
 templation hath been nothing but melancholy and unnatural lengths •, and 
 {lilneiTe of prayer hath been a meer dream and hypochondriacal! devotion^ 
 and bath ended in pride or def pair, or fome fottilh and dangerous temptati- 
 on. It is reported of Beron tte Monk, that having lived a retired, mortifi- 
 ed, and religious life for many yean together, at lafthecirae to that habit 
 
 of
 
 04 Of z5\^editation. Vm\. 
 
 of aufteiity, or fingularity, that he lefufed the feftival refe(5l:ion and freer 
 mcalsofEafterandotherlolemnities, that he might doe more eminently 
 then the reft, and fpend his time in greater abftradions and contemplations: 
 but the Devill taking advantage of the weaknefTe of his melancholy and 
 unfctlcd fpirit, gave him a tranfportation and an extafie in which he fancied 
 himielf to have attained fo great perfedl:ion,tliat he was as dear to G O D as 
 a crowned Martyr, and Angels would be his fccurity for indemnity, though 
 he threw himfelf to the bottome of a well ■■, he obeyed his fancy and tem- 
 ptation, did fo, bruifed himfelf to death, and dyed pofTeflcd with a pcrfwa- 
 hon of the verity of that exftafieand tranfportation. 
 
 14. I will not fay that all violencies and extravagancies of a religious fancy 
 
 arc illufions, but I fay that they are all unnaturaJl, not hallowed by the war- 
 rant of a revelation, nothing reafonable, nothing fecure •, I am not fure that 
 they ever confift with humility, but it is confeffed that they are often pro- 
 duced by felf-love,arrogancy and the great opinion others have of us : I will 
 not judge the condition of thofe perfons who are faid to have fuffered thefe 
 extraordinaries, for I know not thecircumftances, or caufes, or attendants, 
 or the effeds •, or whether the ftories be true that make report of them <, but 
 I lliall onely advife that we follow the intimation of our blefTed Saviour, 
 thiit rvefit down in the loiveji place till the Majler ofthefeafl come and hids us jit 
 ftp higher •, If we entertain the inward Man in the purgative and illHminative 
 WAy^ that is, in anions of repentance, virtue and precife duty, that is the fu- 
 rcft way of uniting us to G O D , whileft it is done by faith and obedience-, 
 and that alfo is love •, and in thefe peace and fafety dwell: and after we have 
 done our work it is not difcretion in a fervant to haften to his meal and 
 fnatch at the refrefhment of ■vtfions^ unions^ and dhftraciions^ but firft we 
 muft gird our felves and wait upon the Mafter, and not fit down our felves 
 till we all be called at the great fupper of the Lamb. 
 
 J r It was therefore an excellent deiire of S. Semard^vjho was as likely as any 
 
 to have fuch altitudes of fpeculation if G O D had really difpenfed them to 
 perfons holy, phantaftick and reUgious, / pray GOD grant tome peace of 
 fpirit^ ]cy tn the holy Ghofi^ to compafsionate others in the midfi of my mirth ^ to 
 oe charitable tn fimplicity^ to rejeyce with them that rejoyce^ and to mourn with 
 them that mourn ■■, and with thefe if^allbe content : other exaltations of devotion 
 I leave to Apojlles andApoftolickmen-^ the high hills are for the Harts and the 
 climbing Goates^ thcflony rocks and the receffes of the earth for the Conies. It is 
 more healthful! and nutritive to dig the earth and to eat of her fruits,then to 
 ftare upon the greateft glories of the heavens,and live upon the beams of the 
 Sun ; fo unfatisfying a thing is rapture and tranfportation to the foul •, it 
 often diftrads the faculties, but feldome does advantage piety, and is full of 
 danger in the greateft of its luftre.If ever a man be more in love with GOD 
 by luch inftruments, or more indeered to virtue, or made more fevere and 
 watchfull in his repentance, it is an excellent grace and gift of G O D, but 
 then this is nothing but the joyes and comfort of ordinary meditation -, thofe 
 extraordinary, as they have no fenfe in them, fo are not pretended to be in- 
 ftruments of virtue 5 but are like Jonathans arrows (hot beyond it, to figni- 
 fie the danger the man is in towards whom fuch arrows are (hot ; but if the 
 perfon be made unquiet, unconftant, proud , pufiUanimous, of high opini- 
 on, pertinacious and confident in uncertain judgements, ordefperate, it is 
 certain they are temptations and illufions: fo that as all our duty confifts in 
 
 the
 
 Parti. Of Meditation, oe 
 
 the ways of repentance and acquift of virtue 5 fo there refts all our fafety, 
 and by confequence all our folid joyes z, and this h the efleiS of ordinary' 
 pious, and regular meditations. 
 
 If I raiftake not, there is a temptation like this under another name 26. 
 amongft perfons whofe religion hath lefle difcourfe and more fancy, and 
 that is, afamiluritj with G D; which indeed if it were rightly underftood, 
 is an affedion confcquent to the illuminative rvay^ that is, an ad, or an effed 
 of the virtue of Rehgion and Devotion, which confiftsin prayers and ad- 
 dreiTes to G O D , lauds and Eucharifts, and hymns, and confidence of 
 coming to the throne of grace, upon aflurance of G O D S veracity and 
 goodnefle infinite : (othatfamtlianty ivtth G O D ^ which is an affe(5lion of 
 fricndlliip, is the cntercourie of giving and receiving bleflings and graces 
 refpeftively : and it is produced by a holy life, or the being in the ftate of 
 grace, and is part of every mans iuhentance that is a friend of G O D. But 
 when familiarity with GOD fliall be efteemed a priviledge of fingular and 
 eminent perfons not communicated to all the faithfull, and is thought to be 
 en admiifion to a neerer entercourfe of fccrecy with GOD, it is an effed of 
 fride and a miftake in judgment concerning the very fame thing which the 
 old Divines call the mitive ivay, if themfelves that claim it underftood the 
 terms of art, and the confequents of their own intentions. 
 
 Onely I fhall obferve one Circumftance, thn familiarity xvithG OD is 270 
 nothing elfe but an admiffion to be of G O D S family, the admiifion of a 
 fervant or a fon in minority, and implies obedience, ditty^ and fear on our 
 parts •, care and providence and love on G O D S part ; And it is not the 
 familiarity of /o«^, but the impudence of proud f^«ii//j to exprefle this pre- 
 tended priviledge in even, unmannerly, and unreverent addreffcs and dif- 
 coorfes : and it is a fure fule, that whatfoever heights of piety, union or fa- 
 miliarity any man pretends to, it is of the Devil, unlefte the greater the pre- 
 tence be, the greater alfo be the humility of the man. The higheft flames 
 are the moft tremulous •, and fo are the moft holy and eminent religious 
 perfons, more full of awfulnefle and fear and modefty and humility •, fo 
 that in true Divinity and right Ipeaking there is no fuch thing as the unitive 
 way-©f rehgion, fave onely in the effect of duty, obedience and the expref- 
 fesoftheprecife virtue of religion. Meditations in order to a good Hfelet 
 them be as exalted, as the capacity of the perfon and fubjed will endure , 
 up to the height of contemplation •, but if contemplation comes to be a 
 diftind: thing and fomething befides or beyond a diftindt degree of virtuous 
 meditation, it is loft toallfenfe and religion and prudence. Let no man be 
 hajly to eat of the fruits ofParadtfe before his time. 
 
 And now I fliall not need to enumerate the blefled fruits of holy Medi- 2S„' 
 tation •, for it is a grace that is inftrumentall to all effedls, to the produtlion 
 of all virtues and the extindion of all vices, and by confequence the inhabi- 
 tation of the holy Ghoft within us, is the naturall or proper emanation from 
 the frequent exercile of this duty, onely it hath fomething particularly ex- 
 cellent, befides its generall influence : for meditation is that part of prayer 
 which knits the foul to its right objedl, and confirms and makes actuall our 
 intention and devotion. Meditation is the tongue of the foul and the lan- 
 guage of our fpirit-, and our wandring thoughts in prayer are but the neg- 
 lects of meditation, and receflions from that duty -, and according as we 
 neglect meditation, fo are our prayers imperfect •, meditation being the foul 
 
 . of
 
 OfdSMeditation. Pani. 
 
 of prayer, and the intention of our fpirit. But in all other things meditation 
 is the inftrument and conveyance •, it habituates our affections to heaven, it 
 hath permanent content, it produces conftancy of purpofe, deipifing ot 
 tilings below, inflamed defires of virtue, love of G O D, felf-denyall, humi- 
 lity of under ftanding and univerfall correction of our life and manners. 
 
 The Prayer. 
 
 Holy And Et email ^ ESUS^ tvhofe whole life and doctrine was aperpetuall 
 Sermon of holy life^a treafure ofwifdeme and a repojitory of Divtne materUls 
 for meditation^ give me grace to underfland^diltgence and attention to confider^ 
 care to lay up^ and carefulnejje to reduce to practtfe all thoje aSltons^ difcourfes and 
 pioM'S lemons and intimations by which thoH didjl exprejly teach^or tacitcly imply ^ 
 or mjfiermijly fgnifie our dutf : Let my under (landing become as fpintuall in 
 its tmployment and purpofes as it is immatenall in its nature : filmy memory as 
 avejjell of eleBion with remembrances and notions highly com^un^ive ^ and 
 greatly incentive of all the parts offanBity . Let thy holy Spirit dwell in my foul^ 
 mftruStingmy knowledge, fanfHjying my thoughts^ guiding my ajfe£iions,dtre- 
 Bing my will in the choice of virtue^that it may be the great imployment of my life 
 to meditate in thylaw^ to ftudy thy preceptive will^to underjiand even the niceties 
 andcircumflantials of my duty, that ignorance may neither occafion aftnne^nor be- 
 come apunijhment : take from me all vanity of fpirit^ lightnefje of fancy, curiofity 
 and impertinency of enquiry, illufons of the Devill and phuntaflick deceptions : 
 let my thoughts be as my religion^ plain, honejl, pious ^ ftmple^ prudent and chari- 
 table, of great tmployment & force to the produBion of virtues and extermination 
 cfvice,butfuffering no tranfportations offenfe and vanity^ nothing greater then 
 the capacities of my foul, nothing that may minijler to any intemperances of fpirit^ 
 hut let me be wholly inebriated with love, and that love wholly fpent in doing [uch 
 ABfons as befl pleafe thee in the conditions of my infirmity and the fecurities of 
 humility, till thou fhalt pleafe to draw the curtain andreveal thy interiour beauties 
 in the kingdome of thy eter nail glories : which grant for thy mercies fake Holy 
 andEternall^ESU. Amen. 
 
 Sect.
 
 Part L p7 
 
 Sect. VI. 
 
 Of the death of the Holy Innocents or the babes of 
 Bethlehem , and the flight offESVS 
 into Egypt, 
 
 L L this while Herod waited for the return of the Wife- If 
 meiij that they might give diredions where the childe 
 did lye, and his fword might finde him out with a cer- 
 tain and dired execution. But when he faw that he was 
 mocked of the Wifemen,he was exceeding wroth. For 
 it now began to deferve his trouble , when his pur- 
 pofes which were moft fecret began to be contradicted 
 and diverted with a prevention, as if they were refifted by an all-feeing and 
 almighty Providence. He began to fufped, the hand of heaven was in 
 it, and faw there was nothing for his purpofes to be aded, unlefle he could 
 diflblve the golden chain of Predeftination. Herod beleived the divine 
 Oracles foretelling that a King fhould be born in Bethlehem^ and yet his 
 ambition had made him foftupid, that he attempted to cancell the decree 
 of heaven. For if he did not beleive the prophecies, why was he trouDicu 1 
 If he did beleive them, how could he poflibly hinder that event which 
 GOD had foretold himfelf would certainly bring to pafTe < 
 
 And therefore fince GOD already had hindred him from the executi- 2« 
 ons of a diftinguifhing fword, herefolved to fend a fword of indifcriminati- 
 onand confufion, hoping that if he killed all the babes o^ Bethlehem^ this 
 young Kings reign alfo fhould foon determine. He therefore f:ntfoyth and 
 jlerv alhhe children that were in Bethlehem and all the coafls thereof from trvo 
 J ears old and tmder^ according to the time which he had diligently enquire d of the 
 Wifemen. For this execution was in the beginning of the fecond y^^^^ ^^^ 2^^,','f M^!^' 
 C H R I S T S nativity, as in all probability we gueife •, not at the two mpMutm fi- 
 years end, as fome fuppofe: becaufe as his malice was fubtill, fo he intended /?« att banc 
 it (hould be feeure, and though he had been diligent in his inquiry, and was ZpclmfUm 
 neer the time in his computation, yet he that was never fparing of the lives n^tum conu- 
 of others, would now to feeure his Kingdome rather over-a(a his feverity for i'lf^' 
 fome moneths, then by doing execution but juft to the title of his account 
 hazard the efcaping of the Mefsias, 
 
 Tliis execution was flid,cruell and univerfall: no abatements made for ^^ 
 the dire (liriekings of the Mothers, no tender hearted fouldier was imploy- 
 ed, no hard hearted perfon was foftned by the weeping eyes, and pity- 
 begging looks of thofe mothers, that wondred how it was poflible any per- 
 fon ihould hurt their pretty fucklings; no connivencies there, no protedi- 
 ons,or tricndihips, or confideration, or indulgencies, but Herod caufed that 
 his own childe which was at nurfe in the coafts oi Bethlehem fliould bleed to 
 death -, which made Augufius Cd far to fay,that/« Hereds houfe it were better ffiS.i.caZ' 
 tobeahogthenaihilde : becaufe the cuftome of the nation did feeure a hog 
 from Herods knife, but no religion could feeure his childe. The fword be- 
 
 M ing
 
 gS Hiflory of the death of the Innocents. Parti. 
 
 ing thus made ikirp by Hcrods commiirion killed 14000 pretty babes, as 
 the Greeks in their Calendar, and the AbyiTines oi Ethiopia doe comme- 
 morate in their offices of Liturgy. For Hered crafty and malicious^ that i<^ 
 » ««.t/« afudferfuHy* tyrant ^ had caufed all the children to be gathered together^ 
 tiTiammdi- -whlch the credulous mothers ( fuppofing it had been to take account 
 foibnurryam- ^^ their age and number in order to Ibme taxing) hindred not, Ixit 
 Ufif©- "" « unwittingly fuffered themfelves and their babes to be betraied to an irre- 
 r-iV ppxe?". mediable butchery. ^ , 
 
 Then mtsful filed that rvhich rvoi fpoken by Jeremy the Prophet^ Z^'^, ^t- 
 mentation and weeping and great mournings Rachel weeping for her clnldren and 
 would not he comforted. All the fynonyma's of fadnefle were little enough to 
 exprefle this great weeping when 14000 mothers in one day faw their pret- 
 ty babes pouring forth their bloud into that bofome whence not long be- 
 fore they had fucked milk, and in ftead of thofe pretty fmiles which ufe to 
 entertain the fancy and dear affeftions of their mothers, nothing bui^-.'- 
 frighting Hnieks and then ghaftly looks -, the mourning was great, like the 
 mourning tn the valley of Hinnom^ and there was no Comforter -^ their fof row 
 was too big to be cured till ir tliould lie down alone and reft with its own 
 wearinefle. 
 r. But the malice oi' Herod went alfo into the hill countrey, and hearing 
 
 that oi'fohn the fon ofzechary^ great things were fpoken, by which he was 
 defigned to a great miniftery about this young Prince, he attempted in him 
 alfo to refcind the Prophecies, and fent a meffenger of death towards him^ 
 but the Mothers care had been early with him, and fent him mto defert 
 places, where he continued till the time appointed of his manifeftation unto 
 Ifrael. But as the children of Bethlehem died in the place of C H R I S T, 
 fo did the Father of the Baptift dye for his childe. For Herod flew Zechary 
 between the Temple and the Altar, * becaufe he refufed to betray liis fon 
 » sic cinyfoi}. to the f ury of that rabid Bear : Though Ibme perfons very eminent amongft 
 «^ ffl^'^f/J' the ftars of the Primitive Church, t report a tradition, that a place being fe- 
 Md!'Nkcpb'& parated in the Temple for Virgins, Zechary fuffered the Mother of our Lord 
 cedrenu!. ^q abide there after the birth of her holy Son, affirming her (till to be a Vir- 
 isic a}HMO,!-a[xi. and that for this reafon, not //fr<>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<mfrindMer(- 
 
 religion-
 
 Parti. Of the holy Innocents. 105 
 
 religion is called a duty -, and every fingle perfon is bound to forgive inju- 
 ries, and to quit his right rather then his Charity^ But ifit is not a duty in 
 the Church alio, in them whole life iLould be excellent to the degree of- ex- 
 ample, I would fain know, iftherebenotgreatercaretakentofecurethe 
 Ecclefiafticall revenue, thtn the publick ch;u-ity and the honour of religion 
 in the ftrii5l piety of the Clergy : for as the not ingaging in fuits may occafi- 
 on bold people to wrong the Church, fo the necelfity of engaging is occafi- 
 onof lofing charity and of great icandall. I findenot fault with a free re- 
 venue of the Church •, it is in fome fenfe ncceflfary to Governours, and 
 to prefen'e the Confequencs of their authority : but I reprefent that iuch 
 things are occafion of much mifchief to the Church, and lefl'c holinellc, and 
 in all cafes, refped ihould be had to the dcfign of Chriftianity, to the Pro- 
 phecies of J E S U S, to the promifed lot of the Church, to the dangers of 
 riches, to the excellencies, and advantages, and rewards of poverty • and if 
 the Church have enough to perform all her duties and obligations cheerful- 
 ly, let her of all focieties be Iboneft content. If ilie have plenty, let her ufe 
 it temperately and charitably-, if fhe have not, let her not be querulous and 
 troublefome •, but however, it would be thought upon, that though in 
 judging t\{e quantum oit\\Q Churches portion the World thinks every thing 
 too much,yet we muft be careful we do not judge every thing too little-,and 
 if our fortune be fafe between envy and contempt,it is much mercy. Ifit be 
 defpicable,it is fafe forEcclefiafticks,diough it may be accidentally inconve- 
 nient, or lefTe profitable to others-, but ifit be great,publick experience hath 
 made remonftrance,that it mingles with the world,and durties thofe fingers 
 w^'^ are inftrumental in confecration,& the more folemn rites of chriftianity. 
 
 JESUS fled from the perfecution •, as he did not ftand it out, fo he did iq^ 
 not ftand out againfl it •, he was carefull to tranfmit no precedent, or encou- 
 ragement of rcfifting tyrannous Princes, when they offer violence to Reli- 
 gion,and our lives: he would not fland difputing for priviledges, nor calling 
 in Auxiliaries from the L O R D of Hofts, who could have fpared him 
 many Legions of Angels, every fingle fpirit being able to have defeated all 
 Herods power -, but he knew it was a hard lefTon to learn patience, and all 
 the excufes in the world would be fought out todifcourage fuch a Dodtrine 
 by which we are taught to dye, or lofe all we have, or fuffer inconveniencies 
 at the will of a Tyrant •, we need no authenuck examples, much defTe Do- 
 drines to invite Men to war, from which we fee Chriftian Princes cannot 
 be rcffrained with the engagements and peacefull Theoremes of an excel- 
 lent and a holy Religion, nor Subjeds kept from rebelling by the interefts 
 of all Religions in the World, nor by the necelfities and reafonablenefle ot" 
 obedience, nor the indeerments of all publick Societies of Men •, one word, 
 or an intimation from CHRIST would have founded an alarm, and 
 put us into poftures of defence, when all C H R I S T S excellent Ser- 
 mons, and rare exemplar adiions cannot tye our hands. But it is ffrange 
 now, that ofall Men in the World Chrifliansiliould be fuch fighting peo- 
 ple, or that Chriftian Subjeds fliould lift up a thought againft a Chriftian 
 Prince, when they had no intimation of encouragement from theit 
 Mafler, but many from him to endeer obedience^ and hnmiltty^ and patie/tcfy 
 zndichartij^ and thefe four makeup the whole analogy, and reprefent the 
 chief dellgne and meaning of Chriftianity in its moral conftitution. 
 
 But JESUS, when hirafclf was fafe,coukl alfo have fecured the poor i !■> 
 
 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//<wwhenhe » King. 19. y,' 
 fled from the rage of Ahab : fo to this childe , who cartie in the fpirit o(Eli- 
 as^ to make demonftration, that there can be no want where GOD under- 
 takes the care and provifion. 
 
 the entertainment, that S. Johns Proveditore the Angel gave him, was »; 
 fuch as the Wildernefle did afford, and fuch as might difpofe fim to a life of 
 aufterity ; for there he continued fpending his 
 
 timeinmedteio„s,con,emptoo„,praye^ S;X;r£;lrL"^L, 
 fedions and colloquies with GOD, eating Flyes Anefeiiiuc^,avti compna» cmtortjomim: 
 and wilde honey, not clothed in foft, but a hairy Pa"''""'- 
 garment, and a leathemgirdle, till he was thirty years of age. And then, 
 heingthe fifteenth year^Tiherm, Pontiiu Pilate being Governour oflndea, the 
 Word efCod came unto John in the milder nejfe. And he came into all thi countrej 
 about lordan, preaching and baptizing. 
 
 This lohn according to the prophefies of him, and defignation of his per- ?, 
 Ton by the holy Choft. was the forerunner of C H R I S T, fent to difpofe 
 the people for his entertainment, and prepare his ways ■ artd therefore it was 
 heceffary his perfon iliould be fo extraordinary, and full of fandity, and fo 
 clarified by great concurrencies and wonder in the circumftances of his 
 life, as might gain credit and reputation to the teftimony he was to give 
 concerning his L O R D the Saviour of the World. And fo it happened. 
 
 For as the B apttft^ while he was in the wildernefle, became the pattern of 4V 
 folitary and contemplative life, a School of Virtue, and Example of San- 
 dity,andfingular aufterity: foathis emigration from the places of his re- 
 tirement, he teemed, what indeed he was, a rare and excellent Perfonage ; 
 and the wonders which were great at his birth, the predidion of his Con- 
 ception
 
 1 6 Hifiory of the T reaching (j'c. Pani. 
 
 ception by an Angel, which never had before happened, but in the perfons 
 of //44f and SAm(on -, the contempt of the World,\vhich he bore about him, 
 his mortified countenance and deportment, his auftere and heremitical Ufe, 
 his vehement fpirit and excellent zeal in preaching, created fo great opini- 
 ons of him among the people, that all held him for a Prophet in his office, 
 for a heavenly perfon in his own particular, and a rare example of fandity, 
 and holy life to all others -, and all this being made folcmne and ceremoni- 
 ous by his baptilme, be prevailed fo, that he made excellent and apt prepa- 
 rations for the LORDS appearing •, Tor there went out to him lerufakm^ 
 and all ludea, and all the regions round about lordan^ and were baptized of him^ 
 confefsing their fins. ... 
 
 The Baftift having by fo heavenly meins won upon the affecftions of all 
 Men, his Sermons and his teftimony concerning CHRIST werethe 
 more likely to be prevalent, and accepted •, and the fum of them, was repen- 
 tance and derelidion of ^ns, and bringing forth ihe fruits of good life •, in the 
 promoting of which Dodrine he was a fevere reprehender of the Phanfees, 
 and Sadduces, he e^ihorled the people to works of mercy, the Publicans to 
 do juftice, and to,de(;line oppreflion,the Soulders to abftain from plundring, 
 and doing violence' or rapine-, and publifliing, that /'^ was nottheChrij}-, 
 that heonth/ (^aptiz,C(iwith waler^ but the Mefsias Aiould baptize with the ho- 
 ly Ghojf^ iifidivithf&e^he finally denounced judgment, and great feverities 
 to all the World of impenitents, even abfciflion and fire unquenchable. And 
 from this tiine forward, njiz. From the days of John the Bapttfi^ the kingdomc 
 of heaven fuffcred 'Violence, and the •violent take it by force. For now the Go- 
 fpel began 'to daw'n', and lohnwis like the morning flar, or the blufliings 
 fpringingt;om the\pndows of the Eafl:,foretelling the approach of the Sun 
 of Righteoufneffel and as S. lohn Bapti(t laid the firft rough, hard and un- 
 hewenftoneofthis building in mortification, felf-denial, and doing vio- 
 lence to our natural affedions : fo it was continued by the Mafter builder 
 himfelf, who propounded the glories of the Crown of the heavenly King- 
 dome to them onely who fhould cliirybe the Crolfeto reach it. Now it 
 was that Multitudes fhould throng and croud to enter in at the ftraic 
 gate, and prefle into the kingdome •, and the younger brothers (liould 
 {hatch the inheritance from the elder , the unlikely from the more likely, 
 the Gentiles from the Jews , the ftrangers from the natives, the Publicans 
 and Harlots from the Scribes and Pharifecs •, who like violent perfons (hall 
 by their importunity, obedience, watchfulnefljb and diligence fnatch the 
 kingdome from them to whom it was firft offered-, and /^f^Hhall be loved 
 a»d Efau rejeded. 
 
 Ad.
 
 Part I- 117 
 
 JcISect. VIII. 
 
 £onfi derations of the f reaching 0/ J o h n 
 the "Baptijl. 
 
 FRom the difputation of J ESUS with the Dodlors to the time of i^ 
 his manifeftation to Ifrael, which was eighteen years, the holy Cliilde 
 d^veIt in Nazareth in great obedience to his Parents, in exemplar mo- 
 defty, fingular humility, working with his hands in his fnppofed Fathers 
 trade, for the fupport of his own and his Mothers necefTities, and that he 
 might bear the curfe o{Ad.im^ that in the fweat of his brows he Hiould eate 
 his bread ^ all the while he increafed in favour with GOD and Man, fen- 
 ding forth excellent teftinwnies of a rare Spirit, and a wife underftanding 
 in the temperate inftances of fuch a converfation to which his humility and 
 great obedience had engaged him : But all this while the ftream ran under 
 ground, and though little bublings were difcerned in all the courfe, and all 
 the way Men looked upon him as upon an excellent perfon, diligent in his 
 calling, wife and humble, temperate and juft, pious and rarely temper'd, yet 
 at the manifeftation dilohn the Baptift, he brake forth like the ftream from 
 the bowels ofthe earth, or the Sun from a cloud-, and gave us precedent 
 that we fliould not fliew our lights to minifter to vanity, but then 
 onely when GOD and publick order, and juft difpofitions of Men 
 call for a manifeftation • and yet the ages of Men have been fo forward in 
 prophetical minifteries, and to undertake Ecclefiaftical imployment, that 
 the viuoufnefTe, and indifcretions, and fcandals the Church of G O D feels 
 as great burdens upon the tendernefteofherfpirit, are in great part owing 
 to the negled: of this inftance of the prucknce and modefty of the holy 
 JESUS. 
 
 But now the time appointed was come, the Baftift comes forth upon the j," 
 Theatre of P4A;/?/»?, a forerunner of the office and publication of JESUS, 
 and by the great reputation of his fandity, prevailed upon the affedions 
 and judgement ofthe People, who with much eafe beleeved his Doftrine, 
 when they had reafon to approve his life ^ for the good example ofthe 
 Preacher is ah^'ays the moft prevailing Homily ^ his life is his beji Sermon. 
 He that will raife affedions in his Auditory muft affed their eyes •, for we 
 feldome fee the people weep if the Oratour laughs loud andloofely-, and 
 there is no reafon to think that his difcourfe Ifiould work more with me, 
 then himfelf. If his arguments be fiiir and fpecious, I fhall think them fiilla- 
 cies, while they have not taith with him ^ and what neceffity for me to be 
 temperate, when he, that tels me fo, fees no fuch need but hopes to go to 
 Heaven without it •: or if the duty be neceftary, I Ihall learn the definition 
 of temperance aiid the latitudes of my permiflion, and the bounds of lawful 
 and unlawful by the expofition of his pradife •, if he bindes a burden upon 
 my fhouldeis, it is but reafon I fliould look him to bear his portion too. 
 Good works connjince more then miracles ; and the power of ejeding Devils is S. chyf.tut, 
 not fo great probation, that Chriftian Religion camefromGod,asisthe '^^■*'''^'^'' 
 
 hoii-
 
 1 1 8 Confiderations of the Pa«i. 
 
 holinefle oi the dotflriiie, audits efficacy and produ(5tions upon the hearty 
 ProtefTours of the inftitution. S. PAchomiits^ when he wore the military 
 girdle under Conjlantme the Emperour, came to a city of Chriftians, who 
 having heard that the army inwhich he then marched was almoft ftarved for 
 want of necelTiuy provifions,of their own charity relieved them fpeedily and 
 freely^ he wondering at their fo free and cheerfull difpenfation, inquired 
 what kind of people thefewere, whom he fnv fo bountiful! c* Itwasan- 
 fwered they were ChriftianSjwhofeProfefTionit is to hurt no man,and to do 
 good to every man •, the pleafed Souldier was convinced of the excellency 
 of that religion, which brought forth men fo good and fo pious, and loved 
 the Mother for the childrens foke, threw away his girdle and became Chri- 
 ftian, and religious, and a Saint : and it was TertuU'tans great argument in 
 behalf of Chriftians, [ce hew they love one mother^ bow every Man is ready to 
 die for his brother ^ it was a living argument and a fenfible demonftration of 
 the purity of the fountain, from whence fucli lympid waters did derive. 
 But fo lohn the Baptift made himfelf a fit inftrument of preparation, and fo 
 muft all the Chriftian Clergy be fitted for the diflemination of the Gofpel 
 ofjefus. 
 3. The Baptift had till this time, that i«, about thirty years, lived in the 
 
 Wildernefle under the Difcipline of the holy Ghoft, under the tuition of 
 Angels, in converfation with G O D, in great mortification and difaffed:i- 
 ons to the World, his garments rugged and uneafie, his meat plain, necefla- 
 ry, and without variety, his imployment prayers and devotion, his compa- 
 ny wilde beafts in ordinary , in extraordinary , meftengers from Heaven-, 
 and all this not undertaken of necefTity to fubdue a bold luft, or to punifli a 
 loud crime, but to become more holy and pure from the lefter ftains and 
 infinuations of too free infirmities, and to prepare himfelf for the great mi- 
 niftery of fervmg the holy JESUS in his publication. Thirty years he lived 
 in great aufterity ^ and it was a rare patience and exemplar mortification ; 
 we ufe not to be fo pertinacious in any pious refolutions, but our purpofes 
 disband upon the fenfe of the firft violence •, we are free and confident of 
 4- satiath & refolving to faft when our bellies are full, "^ but when we are called upon 
 ^dmfcVcZ'm ^y ^^^ ^'•^ neceffities of nature, our zeal is cool,and diflbluble into air upon 
 qumfnl'.ci- the firft temptation ^ and we are not upheld in the violences of a fliort au- 
 cer.de fenea. fterity without faintings and repentances to be repented of, and enquirings 
 after the vove is fafl^mak2iXc\m^iox excufes and defires to reconcile our 
 nature and our conference ^ unlelTe our necellity be great, and our fin cla- 
 morous and our Confcience loaden, and no peace to be had without it •, and 
 it is well if upon any reafonable grounds we can be brought to fufFer con- 
 tradiftions of nature, for the advantages of grace •, but it would be remem- 
 bred that the Bapifl did more upon a lefte neceflity, and poffibly the great- 
 nefle of the example may entice us on a little further, then the cuftomes of 
 the World or our own indevotions would engage us. 
 4|, But after the expiration of a definite time lohn came forth from his foli- 
 
 tude, and ferved G O D in focieties-, he ferved GOD , and the content of 
 his own fpirit by his converfing with Angels and Dialogues with GOD , fo 
 long as he was in the wildernefle,& it might be fome trouble to him to min- 
 gle with the impurities of Men, amongft whom he was fure to obferve fuch 
 receffes firom perfedion, fuch violation of all things facred, fo great defpight 
 done to all rainifteries of Religion, that to hira who had no experience or 
 
 neigh-
 
 partf. Treaching of ] o H bj , up 
 
 neighbourhood of anions criminal , it muft needs be to his fubliin'd 
 and clarified Ipirit more punitive and afflidive, then his hairen Ihirt 
 and his afcetick diet was to his body •, but now himfelf, that tried both, was 
 beft able to judge which ftate of life was of greateft advantage and per- 
 feftion. 
 
 Jk his folitudt: he did Ire At h more pure ififpiration^ Heaven tv^s more openfiOD 5 . 
 rvits more familiar^ixnA^vit(\\Km in his vifitations •, In the Wildernefle his ^«M'«rfmf «r 
 company was Angels, his imployment meditations and prayer-, his tern- ^''",'''''^'^'"". 
 pt.itions fimple and from within,from the impotent and lefler rebellions of a TiumDm'^!' 
 mortified body -, liisoccafionsoffinasfew as his examples-, his condition o^'^cn. 
 fuch, tliat il his foul were at all bufie, his life could not eafily be other then 
 the life of Angels -, tor his work and recreation, and his vilits, and his re- 
 tirements could be nothing but the variety and differing circumftances of 
 his piety •, his inclinations to Ibciety made it neceflary tor liim to repeat his 
 ♦iddrefTes to G O D -, for his being a fociable Creature, and yet in folitude, 
 made that his converfing with GOD, and being partaker of Divine com- 
 munications, (liould be the fatisfadion of his natural defires, and the fupply *, '^^""'f ^ 
 of his Cngularity and retirement-, the difcomforts of which made it natu- Ja'p,[^XV 
 ral for him to feek out for fome refrelhment, and therefore to go to Heaven '««V <nyi,/M^ 
 for it, he having rejeded the folaces of the World already ; and all this be- ''"^^^'f'* 
 fides the innocencies of his * filence, which is very great, and to be judged ^^.y. c'^ 
 of in proportion to the infinite extravagancies of our language, there being """'• 
 no greater perfedion here to be expedled, then not to offend in our tongue. Jamw j. 
 « ]t rvM (olitude and retirement in which ^ E SUS kept his vigils ^ the Defer t P""*^ ccUcnp 
 <.<■ places heardhim pray, in a privacy he rvas born^in the rvildernelje he fed his^''^'^^' ^^' 
 <( thoufinds^ upon a Mountain apart h: mts tranffiguredj upon a Mountain he 
 '•i died, and from a Mountain he afcended to his Father •, in which retirements 
 liis Devotion certainljr did receive the advantage of convenient cireum- 
 ilances, and himfelfe in fuch difpofitions twice had the opportuoities of 
 glory. 
 
 Andyetafterallthefeexcellencies, the Spiritof GOD called the Ba- ^,. 
 ptift forth to a more excellent miniftery 5 for in folitude pious perfons might 
 go to Heaven by the way of prayers and devotion -, but in focietj they 
 might go to Heaven by the way of mercy and charity, and difpenfations to 
 others. In folitude there are fewer occafions of vices, but there is alfo the 
 exercife of fewer vertues; and the temptations, though they be not from 
 many Objeds, yet are in fome Circumffances more dangerous, not onely 
 becaufe the vvorft of evils, fpiritual pride does feldome milTe to creep upon 
 thofe goodly Oakes, like ivy, and fuck their heart out-, and a great mortifier 
 without fome complacencies in himfelf, or affedations or opinions,or fome- 
 thing offingularity, isalmoft as unufual, as virgin purity and unftained ^"M'«^'« '*- 
 thoughts in theBordeIii,(_S.Hierom had tried it and found it fo by experience, 'pabiTL^I'. 
 and he it was chat faid fo ) but alfo becaufe whatfoever temptation does in- 
 vade fuch retired perfons, they have privacies enough to tNonmmo^cmfimn^ecf^Jioxm fi- 
 ad it in, t and no eyes upon them but the eye of Heaven^ ''ctiif^xbitc.mt. Qjinc. 
 no Ihame to encounter withall, no fears of being difcovered : and we know 
 by experience, that awitnejjc of ourconvertarionisagreat reftraint to the ^<ja;wj ;4/i 
 inordination of our adions -, Men feek out darknetTes and fecrccies to com- 1'^""'°""" '«'- 
 
 litar ft fiCCatK, 
 tis tcflii alftflat. Seneca. S. B:riiaid. MalK>?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<ivvw ft- {-Q ^jj J Jf)|Jy^ f he Baptift in feveral degrees and manners, and from both we 
 ^'lll^f;^|J^i^lQ.^xtu\x^i^l\\■lt folitude is a good School,mdx\'\e world is ihe kfi Theatre-^ the 
 39 TiSacOTj y^; inflitutton is beft there, but the pra^tfe here-, the wildernefje hath the advan- 
 *>«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 <ath tIm ^lar 
 And it was the confideration of a wilt Man, that the SSi^S^^p^lf!- :rLi!l^ 
 j;6aints in heaven, who underftand the excellent glo- li-Uv-mv mbSv 5fopi(«m,.5 5^ -n ^Hoy 
 ries andvaft differences of ftate, and capacities a- |^'J©^^^^';f'''^«'X''«®e?=r»TO^sV«.Huroci; 
 mongft beatified perfons, although they have no ^' ' °" 
 envy nor forrows, yet if they were upon earth with the fame notion and 
 apprehenfions they have in heaven, would not for all the world lofe any 
 degree of glory^but mortifie to the greateft eminency,that their glory may 
 be a derivation of the greateft ray ot light •, every degree being of compen- 
 fationglorious, and difproportionably beyond the inconfiderable troubles 
 of the greateft felf-denyall. GO D S purpofe is, that we abftain from fin 5 
 there is no more in the commandment ^ and therefore we muft deny our 
 felves, fo as not to admit a fin, under pain of a certain and eternall curfe •, s. Bonaven:. 
 but the other degrees of mortification are by accident foiTiany degrees of '•"''■' """^'""^^ 
 virtue-, not being enjoyned or counfelled for themfelves, but for the pre- r^^,j"'^J^f^ 
 venting of crimes, and for fecurities of good life ^ and therefore are parts ''»«'J"!'o/;« /k- 
 and offices of Chriftian prudence , which whofoever (hall pofitively re- 'n'^tlf^'^^* 
 jed , is neither much in love with virtue , nor careful! of his own flifety. t,.mj:gmtiu 
 
 2. But Mortification hath alfo fome defignes upon the body. For the ir. 
 body is the fliop, and forge of the foul, in which all her defignes which are 
 tranfient upon externall objeds, are framed-, and it is a good fervant, as 
 •long as it is kept in obedience, and under difcipline, hut he that breeds hisfer- Prov, 29.11. 
 vant deliciit-ely^ will fittde him centumxcious a»d trouble fome ^ho\d ^nd conR- 
 dent, as his fon ^ and therefore S. Pauls pradife, ( as himfelf gives account ' ^°'^- 9- »7. 
 of it ) was to keep his body under ^ andbringit into JubjecJion^ lejl he jlotdd be- ^l^\ ^"^'^ 
 come a Cafiaway -, for the defires of the body are in the fame things, in which i Pet. 2. i, 
 themfelves are fatisfied, fo many injuries to the foul -, becaufe upon every ^ ^- '• 
 one ofthe appetites a reftraint is made, and a law placed for Sentinell, that 
 if we tranfgrefTe the bounds fixt by the divine Commandment , it be- 
 comes a finne : now it is hard for us to keep them within compaffe, becaufe 
 -they are little more then agents meerly naturall, and therefore cannot in- 
 terrupt their ad, but covet and defire as much as they can without fufpenfi- 
 on or coercion, but what comes from without, which is therefore the more 
 troublefome •, becaufe all fuch reftraints are againft nature, and without 
 fenfuall pleafure. And therefore this is that, that S. Paul fiid, when we were Rom. 7. s 
 in the flejh, the pafsions offinnes which wsre by the Larv^did work in our members 
 to bring forth ftint unto Death. For thefe pleafures of the body draw us as 
 
 lo:id-
 
 1 18 Of Mortification Pan i. 
 
 loadftones draw iron, not for love, but for prey and nutriment ^ it feeds 
 
 upon the iron, as the bodily pleafures upon the life of the fpirit, which is 
 
 leflened, and impaired according as the gufts of the flefli grow high and 
 
 fapid. 
 
 12. He that feeds a Lion muft obey him, unlefTe he make his dtn to be his . 
 
 Ai<x£9V -r^y prifon : our lufts are as wilde, and as cruel beafts, and unlefTe they feel the 
 
 fru'f o/niwv ^^^^ of fetters and of laws, will grow unruly and troublefome, and increafe 
 
 T^"l(X\J- a^onus^ as we give them food and fatisfadlion •, he that is u fed to drink 
 
 «. ijocra. ad jjigh wincs, is fick if he hath not his proportion to what degree foever his 
 
 vcmoiiic. cuftome hath brought his appetite^ and to fome men,Temperance becomes - 
 
 certain death, becaufe the inordination of their defires hath introduced a 
 
 cuftome, and cuftome hath increafed thofe appetites, and made them almoft 
 
 naturallin their degree-, but he that hath beenufed to hard diet, and the 
 
 pure ftream , his retiefhments are much within the limits of temperance , 
 
 c< and his defires as moderate as his diet. S.^erom affirms, that to becon- 
 
 « tinent in the ftate of widowhood is harder, then to keep our Virgin puref,^ 
 
 and there is reafon, that then the appetite fliould be harder to be reftrained, 
 when it hath nor been accuftomed to be denyed, but fatisfied in its freer fol- 
 licitations. When a fontinell is once opened, all the fymbolicall humours 
 run thither, and iflue out, and it is. not to be flopped without danger, un- 
 leffe the humour be purged or diverted : So is the fatisfadion of an impure 
 defire, it opens the imie and makes way for the emanation of all impurity, 
 and unlefTe the defire be mortified, will not be flopt by purpofes and eafie 
 defires. 
 1 5, * Since therefore the body is the inflrument of fins, the fewel and the ia- 
 centive, our mortification mufl reach thither alfo, at leaft in fome degrees, 
 oritwillbetofmall purpofe to think of mortifying our fpirit in fomcin- 
 ftances of temptation-. In vain does that man thinketo keep his honour 
 and chaflity,that invites his lufl to an adiveneffe by foft beds and high diet, 
 and idlenefle and opportunity ^ Make the fouls inftrument unapt, and halfc 
 the work is done. And this is true in all inftances of carnality or naturall de- 
 fires -, whofe fcene lies in the lower region of paffions, and are aded by the 
 body J but the operation of the cure mufl be in proportion tothedefign; 
 as the mortification ofthe fpirit is in feverall degrees, fo the mortification 
 of the body alfo hath its feverall parts of prudence, injundion and neceffity. 
 For the prefcribing all forts of mortifications corporall, indefinitely and in- 
 difcriminately to all perfons, without feparation of their ends, and diflind 
 capacities, is a fnare to mens Confciences, makes religion impertinently 
 ^ troublefome, occafions fome men to glory in corporall aufleritie, as tf of it 
 felf it were an aft of piety, and a diflindlion of the man from the more im- 
 perfeft perfons ofthe world, and is all the way unreafonable andinar- 
 tificiall. 
 14. I . Therefore fuch whofe ingagements in the world or capacities of perfon 
 confine them to the lowefl and firfl flep of mor- 
 ?fr;t;£&SJr;£ nfica„o,Hthorewhofight ondy forlife and U- 
 
 uinam membra fufer Romani more ^umtU berty, nor lor priviledges and honour, that are 
 induxiifc togajn.^^ _ in perpetual conteflation and clofe fightings with 
 
 ©e Catone dixit Lucanusj & de eodem. r ■ tr l u • / j ir U .c j 
 
 intonfM rigidam in frmtm dcfcendce cams im. It IS ncccfiary that their bodj allo be morttped 
 
 ^nffrn trat, mttfiam^He genu incrcfctre bmbam. in fuch a degree, that their dcfires tranfport them 
 
 not beyond the permiflions of divine and humane Laws : let fuch men be 
 
 ftria
 
 Parti. and corporali Aujlerities. lio 
 
 ftrift in the rules of Temperance and fobriety , be chart within the laws of • 
 marriage, cherilh their body to prelerve their health, and their health to 
 ferve GOD, and to doe their offices : to thefe perfons the beft inftru- 
 ments ofdilcipline are the ftrid laws of Temperance, denying all tranf^ref- ' 
 fions of the appetite boyling over its margent and proper limit, arduous 
 'prayer and obftrvation of the publick laws of farting, which are framed fo 
 moderate and evcn,as to be proportionable to the common manner of living 
 of perfons fecular and inciimbred. For though many perfons of common im- 
 ployments and even manner of living have m the midrt of worldly avocati- 
 ons undertaken aufterities very rude and rigorous, yet it was in order to a 
 higher mortification of fpirit •, and it is alfo necefQj^ they fliould, if cither 
 naturally ,orhabitually,or eafily they fuffer violent tranfportation ofpafTions: 
 for fince the occafions of anger and difturbance in the world frequently oc- 
 curre, if fuch pallions be not rertrained by greater violence, then is compe- 
 tent to the ordinary offices of a moderate piety, the cure is weaker then the 
 humour, and fo leaves the work imperfedl. 
 
 2. But this is coincident to the fecond degree of mortification, for if ei- 1 5 . 
 ther outSf defire of a farther rtep towards perfedion, or out of the neceffi- 
 ties of nature or evill curtomes it be neceflaryalfo to fubdue our pallions 
 afwell as the dired invitations to finne , in both thefe cafes the body muft 
 fuffer more aurtcrities, even fuch as diredtly are contrariant to every paili- 
 onate dirturbance, though it be not ever finfuU in the inrtance. All Morti- 
 fiers murt abftaine from every thing that is unlawfull, but thefe, that they 
 may abftai e from things unlawful!^ murt alfo deny to themfelves fatisfafti- 
 on in things Utvfull ^ndfhafant •, and this is in a jurt proportion to the end, 
 the fubduing the paflions, left their liberty and boldncfle become licenti- 
 ous. And we fhall eafier deny their importunity to fin, when we will not 
 pleafc them in thofe things inwhich we may.-fuch in which the fear of GOD, 
 and the danger of our fouls, and the conviifHonsofreafon and religion doe 
 not immediately cooperate. And this was the praftife of £)4w^, when he 
 had thirfted for the waters oi Bcthlehtm^ and fome of his worthies ventured 
 their lives and brought it, he refufed to drink it,but poured // upon the ground * ^^"i- v?- '7. 
 itntothe Lord^ that is, tt became a drink- offer tng unto the Lord: an acceptable 
 oblation, in which he ficrificed his de[ires to G O D , denying himlelf the 
 fatisfadiion of fuch a defire,wliich was naturall and innocent, lave that it 
 was fomething nice, delicate and curious. Like this was the ad of the Fa- 
 thers in the mountain iV/'/m, to one of which a fair dufter of dried grapes fP'^iP-^'^-'d-'m 
 feeing fent, he refufed to tafle them, lert he fliould be too fenfuall ^j^^j '''/^'"•''"'^'^• 
 much pleafed, but fent them to another, and he to a third, and the fame con- 
 fideration tranfmitted the prefent through all their cells, till it came to the 
 firft man again : all of them not daring to content their appetite in a thin^^ 
 too much defired, lert thehke importunity in the inrtance of a fin fliould 
 prevail upon them. To thefe perfons the bert inrtruments of Difcipline are 
 lubftradions rather then impofition of aufterities •, let them be great haters 
 of corporall pleafures, eating for neceffity, diet fpare and cheap •, abridging 
 and making fliort the opportunities of naturall and permitted folaces , 
 *refufing exteriour comforts, not choofing the moft . ^'x.^^.m ?/«><?; #;>/«/<« 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 f<t- corporal aufterities : and that I need not inftance, it was fo general,that this 
 full hjjjhtr, «^ was by way of appropriation called the garment of the Church^hsczuk of the 
 ^"uii'vetmen- ^^^'V^^^^ "^^ of fuch infttuments of exterior mortification: and fo it was iii 
 't^m'qnodcft ci- Other inftanccs. S. lames neither eat flefli nor drank wine, S. Matthew lived 
 hcium. Rurici- ypon acoms, fccds and herbs 5 and amongft the elder Chriftians, fome rol- 
 EuftlTi ^^'^ themfelves naked in fnows, fome upon thorns, fome on burning coals, 
 hi^.c'.z:. fome chewed bitter pills, and mafticated gummes, andfipped frequently 
 clem- Aicx.^ ^ Qj^ horrid potions, and wore iron upon their skin, and bolts upon their 
 
 * "^ legs, and in witty torments excelled the cruelty of many of their perfe- 
 
 cutors, whofe rage determined quickly in death, and had certainly lefs 
 of torment, then the tedious affli(5tions and rude penances of Simeon fur- 
 named Stylites. But as all great examples have excellencies above the 
 ordinary devotions of good people, fo have they fome danger and much 
 confide ration. 
 J -, r. Therefore I confider, that thefe bodily and voluntary' fclf- afflictions 
 
 can onely be of ufe in carnal and natural temptations, of no ufe in fpiritu- 
 all : for afcetick diet, hard lodging,and fevere difciplines, cannot be direCtly 
 operative upon the fpirit, but onely by mediation of the body, by abating 
 ^ its extravagancies, by fubtraCting its maintenance, by IclTening its tem- 
 -/xw'**"^'"^'' P^^^^*^"^ ' ^^^^^ '""^y ^^^P ^^ preferve the foul chafte, or temperate, becaufe 
 •f •^7ritf^"« the fcene of thefe fins lyes in the body, and thence they have their main- 
 rre^.os>im 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^<ivifT*'_< 
 and he in lances in carnal crimes, fornication^ mdeannefs, iri- '^^x.^^.^ '^'^'t^^T^^^^' 
 crdtnate affea-ton^ evil concHpjctttce^ andcovetoujnejs^wmcu 
 are things may be fomething abated by corporal mortifications-, and that 
 thefe are by diftindl manner to be helped from other more fpirijual vices, 
 he addes, but now therefore put off all thefe^ ^^nger^ math, malice^, hUfphemj^ Col. j f . 
 flthj communicatior)^ andlying : To both thefe forts of fins, mortifica- 
 tion being the general remedy, particular applications are to be made,and it 
 
 muft
 
 1 3 z 0/ Mortification Pa>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<fti- 
 on or imaginations of fandity inherent in theadion, isagainft the purity, 
 the fpirituality, and fimplicity of the Gofpel. And this is the meaning of 
 lleb.i 3.9. S. P*/«/, // li a good thing, that the he*rt be ejhhlipeJwithgraee, not rvith meats^ 
 Rom.14.17. which have not froftedthem rvhich rvalkedin them 5 and. The kingdvme of GOD 
 confijls net in meat anddrink^ hut in righteoufnejs^ andpeace^ and ]oj in the holy 
 iTim4.i!. Choji-^ :ind^ Bodily exercife frofteth little^ but godlmefs ts froftahle unto all 
 things. Now if externaJl mortifications are not for themjehes^ then they 
 are to receive their eftimate as they cooperate to the end-^ Whatfoever is a 
 prudent reftraint of an extravagant pamon, whatfoever is a diredt denial of 
 a fin, whatfoever makes provifion for the fpirit, or withdraws the fuel from 
 the impure fires of carnality, that is an ad of mortification •, but thole 
 aufterities which Baals Priefts did ufe, or the FUgellantes^ an ignorant fa- 
 dion that went up and down Villages whipping themfelves, or thofe which 
 return periodically on a fet day of Difcipline, and ufing rudenefles to the 
 body by way of ceremony and folemnity, not direded againft the adual in- 
 curfion of a pungent luft,are not within the verge of the grace of mortifi- 
 cation. For unlefs the temptation to a carnal fin be adually incumbent 
 and prefling upon the Soul, pains of inflidion and fmart do no benefit to- 
 ward fupprefling the habit or inclination : for fuch fliarp difciplines are but 
 fliort and tranfient troubles 5 and although they take away the prefent fan- 
 cies of a temptation, yet unlefs it be rafti and uncharitable, there is no cfFed 
 remanent upon the body, but that the temptation may fpeedily return. As 
 is the danger, fo muft be the application of the remedy -, adual feverities 
 are not imprudently undertaken in cafe of imminent danger, but to cure 
 an habitual luft, fuch corporal mortifications are moft reafonable, whofe ef- 
 fed is permanent, and which takes away whatfoever does minifter more 
 fuel, and puts a torch to the pile. 
 19. But this is altogether a difcourfc of Chriftian prudence, not of precife 
 
 duty and Religion, for if we do by any means provide for our indemnity 
 & fecure our innocence, all other exterior mortifications arc not neceftary, 
 and they are convenient but as they do facilitate, or cooperate towards the 
 end. And if that be well underftood,it will concern us that they be ufed 
 with prudence and caution, with purity of intention, and without pride: 
 for fince they are nothing in themfelves^ but are hallowed and adopted into 
 the family of religious adions by participation of the end^ the doing them 
 not for themfelves, takes off all complacency and fancy refleding from an 
 opinion of the external adions ; guides and purifies the intention, and 
 
 teaches
 
 Til- 
 
 Part I. and corporal Aujlerities. 1 3 3 
 
 teaches us to be prudent in the managing of thole aufterities which as they 
 are in themfclves afflidive, fo have in thiSm nothing that is eligible, if they 
 be imprudent. 
 
 And now fuppofing thefe premifes as our guide to choofc and enter into 20. 
 theadion, Prudence muftbe called into the execution and difcharge of ''''*' ""'r "■'^P' 
 it, and the manner of its managing ; and for the prudential part, I (liall .>!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«<fp«w<,^o T^f <(v<nt mx\ by the hrlt irradiations or the bpint, yet lohn pro- 
 )tf3tte?< "i^^ a.y<Q- , d^x' n* jc^j feflcd. That he therefore cume haptizin^rvith rvater that le- 
 £"4T;':3;T^S?).'S >^ 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, 
 <r^«/.'". Eui^b. that the myfterie of Confecration in the venerable Eucharift is amongft 
 £Miffl,m. <,. them attributed not to any myfticall words, and fecret operations of fylla- 
 "uftltc 4.^ "' '^^^^s ^^^ ^° ^^ efficacy of the prayers of the Church, in the juft imitation 
 %rm. ' of the whole adion, and the rite of inftitution. And the purpofe of it is, 
 that we might fecure the excellence and holineffe of fuch prccdifpofitions, 
 and concomitant graces, which are neccilary to the worthy and effedual 
 fufception of the external rites of Chriftianity. 
 A. After the holy JESUS was baptized and had prayed, the Heavens 
 
 ^lihd chnCiii Opened^ the holy Ghojl defended, and a voice from heaven proclaimed him to 
 'Mu fa/sj 1- be the Son of G O D, and one in whom the Father was well pleafed ^ and 
 /iqi'g'l'tuifh- the fame ointment, that was caft upon the head of our high Pried, went 
 af.mtfi,quihm unto his beard, and thence fell to the borders of his garment-, for as 
 f;;i^~L. C HR I S T our Head felt thefe efFeds in raamfeftation, fo the Church 
 t,tciiianuapn-ht\t&vts GOT) docs to her, and to her meancft children in the fufception 
 ffir hedltn of '^he holy rite of Baptifme in right, apt, and holy difpofuions. For the 
 Mat'l.i.c!!? Heavens open too upon us, and the holyGhoft defcends to fandifie the 
 waters, and to hallow the Catechumen, and to pardon the paffed and re- 
 pented fins, and to configne him to the inheritance of fons, and to put on 
 his military girdle, and give him the Sacrament and oath of fidelity -, for 
 Ephef.j.ig. all this is underftood to be meant by thofe frequent expofitions of Scri- 
 Heb.10.52. pture, calling baptifme the laver of regeneration, illumination, a rvafhing 
 Ram J'^*' ''""')' '^^ A^'^ ofthefleflj, andthe answer of agoodconjcience, a being buried with 
 C//r//?, and many others of the like purpofe and fignification. But we may 
 alfo learn hence facredly to efteem the rites of Religion, which he firft (an- 
 dified by his ownperfonal fufception, and then made neceflary by his own 
 inftitution and command, and GOD hath made to be conveyances of 
 bleffing and minifteries of the holy Spirit. 
 J» The holy Ghoft defcended upon JESUS in the manner or vifible 
 
 repre-
 
 Parti. "Baptifmebf fESVS. 143 
 
 reprefentment of a Dovej either in fimilitude of figure which he was plea- 
 fed to alTu me •, as the Church more generally hatli beleeved^ or atleall: 
 he did defcendltke a Dove^ and in his robe of fire hovered over the Baptifts 
 head, and then fite upon him, a5 the Dove ufes to fit upon the houfe of her 
 dwelling-, whofe proprieties ol nature are pretty and modeft Hierogly- 
 phicks of the duty of Ipirituall perfons, which are thus obfcrved m both 
 Philofophies •, tfie Dove fings not but mourns, it hath no gall ", ftrikes not * ^"^-'^ ''''"'» 
 with its bill, hath no crooked talons, and forgets its young onesfooneft /,^;f"/[,f,''""'" 
 ot any the inhabitants of the air •, and the effed§ of the iioly Spirit are fy m- 
 bolicalinallthefonsoffandificatioh. Tor the voice of the Church is fad 
 in thofe accents, which exprefle her own condition •, but as the Dove is not 
 fofadirtherbreaft,asinhernote: (o neither is the interiour condition of 
 the Church wretched and miferable,but indeed her fong is n\6{\ of it Elegy 
 within her own walls, and her condition looks lad, and her joycsarenot 
 pleafures in the publickeftimate, but they that afflid her, think her mifera- 
 ble,becaufe they know not the fweetnefles of a holy peace and ferenity, 
 which fuppbrts her fpirit, and plains tlte heart under a rugged brow, making 
 the foul feftivall under the noife of a Threneand fadder groanings. But 
 the Sons of confolation are alfo taught their duty by this apparition : for 
 upon whomfoever the Spirit defcends , he teaches him to be meek and 
 charitable, neither offending by the violence of liands, or loofer language. 
 For the Dove is inoftertfive in beak, and foot, and feels no difturbaiue and 
 violence ofpaflions when its deertft incerefts are deftroyed, that we alio 
 may be of an even fpirit in the faddeft accidents, which ufually difcompofe 
 our peace-, and however fuchfymbolical intimations receive their effica- 
 cy from the fancy ofthc contriver, yet here, whether this apparition did 
 intend any fuch morall reprefentment, or no, it is certain that where ever 
 ihe Holy Spirit does dwell, tliere alfo Peace and Sanftity, Meeknefle and 
 Charity, a mortified will, and an adive dereliftion of ourdefiresdoinha- 
 bite. But befides this hieroglyphical reprefentment, thfis Dove like that 
 which Noah fent out from the Arke, did aptly fignifie the world to be re- 
 newed, and all to be turned to a new creation, andGOD hath made a 
 new Covenant with us, that unlefTe we provoke him, he will never deitroy 
 us any more. 
 
 No fooner had the voice of G O t) pronounced JESUS to be the 6. 
 welbelovedSonofGO D, but the Devil thought it of great concern- 
 ment to attempt him with all his malice and his asrt •, and that is th'e condi- 
 tion of all thofe, whom GODS grace hath feparated from the common 
 expedations and focieties of the world-, and therefore the Son of Siiach 
 e,:\ve ^ood advice^ My Se»^if thou come to fervetk Lord, prepare thy Soul for Ecdus. 1. 1. 
 tetnpiation-^ fornotonely the Spirits of darkneffe are exafpe rated at the 
 declenfionoftheir own kingdome, but alfo the nature and conftitution of 
 virtues, and eminent graces, which holy perfons exercife in their lives, i$ 
 fuch as to be eafily affaileable by their contraries, apt to beleffertedby 
 time, to be interrupted by wearinefTe, to grow f!at and infipid by tedioul- 
 neffe of labour, to be omitted and grow infrequent by the impertinent 
 diverfions of fociety and fecular occafions •, fo that to refcind the ligaments 
 of vice, made firme by nature and evill habits, to Squire every new degree 
 of virtue, to continue the holy fires of zeal in their juO: proportion, to o- 
 Vercome the Devill,and to rejed the invitations of the world, and the Ibftet 
 
 embraces
 
 1 44 Confiderations of f E S V S tajimg cind P«t h 
 
 embraces of the fltlli, which are the proper imployment of the fons of 
 G O D, is a perpetuall difficulty, and every polTibiliiy of prevaricating the 
 ftriftnelfes of a duty is a temptation, and an infecurity to them who nave 
 begun to ferve C O D in hard battles. 
 M^ The holy Spirit did drive JESUS into the vvildernefTe to be tempted 
 
 by the Devil ■■, and though we are bound to pray inftantly, that we fall into 
 m temptation, yet if by divine permiflfion, or by an infpiration of the lioly 
 Spirit we be ingaged in aaaftion or courfe of life that is full of temptation, 
 and empty of comfort, let us apprehend it as an iflue of Divine Provi- 
 dence, as an occafion of the rewards of Diligence and Patience, as an inftru- 
 ment ofvirtue, asa defignation of that way, in which we niuftglorifie 
 G O D , but noargument of disfavour, fince our deareft LORD, the 
 moff lioly JESUS, who could have driven the Devil away by the breath 
 of his mouth, yet was by the Spirit of his Father, permitted to a triall and 
 3ani'e5i. :. moleftation by the fpiritsof DarknefTe. And this isS. lames cO\xii(d\ My 
 Brethren^ count it all ]oy^whefi ye enter into divers tempations^ hofving that 
 the triall of your faith rvorketh Patience. So far is a Blefling, when the Spirit 
 istheinftrument of our motion, and brings us to the triall of our Faith : 
 but if the Spirit leaves us and delivers us over to the Devil, not to be tem- 
 pted, but to be abufed and ruined, it is a fad condition, and the greateft in- 
 ftance of their infelicity, whom the Church upon fufficient reafon and 
 with competent authority delivers over to Satan, by theinEi^onof the 
 Greater Excommunication. 
 8. As foon as it was permitted to the Devil to tempt our Lord, he, like 
 
 fire, had no power to fufpend his ad, but was as intirely determined by the 
 fulnelTe of his malice, as a naturall agent by the appetites ofnature, that we 
 may know, to whom we owe the happinefles ofallthofehoursanddaysof 
 peace, in which we fit under the trees of Paradife, and fee noferpent encir- 
 cling the branches, and prefentiiig us with fair fruit to ruin us. It is the mer- 
 cy of God, we have the quictnefft of a minute, for if the Devils chain were 
 taken off, he would make our very beds a torment, our tables to be afnare^ 
 our fleeps phantaftick, luflfull and illufive, and every fenfe fliould have an 
 objed: of delight and danger, an Hyjena to kifTe, and to perifh in its em- 
 braces. But the Holy JESUS having been aifaulted by the Devil, and 
 felt his malice by the experiments of humanity, is become fo merciful a high 
 Prieft and fo fenfible of our fufFerings and danger, by the apprehenfions of 
 compaffion, that he hath put a hook into the noffrils of Leviathan, and al- 
 though the reliques of feven nations be in our borders and fringes of our 
 Countrey, yet we live as fafe as did the Ifraelites, upon whom fometimes 
 an inroad and invafion was made, and fometimes they had reft forty years, 
 and when the florm came, fomc remedy was found out, by his grace, by 
 whofe permiflion the tempefl was flirred up ^ and we finde many perfons, 
 who in feven years meet not with a violent temptation to a crime ; but 
 their battels are againfl impediments and retardations of improvement : 
 their own rights are notdiredly qucflioned, but the Devil and fin are whol- 
 ly upon the defenfive. Our duty here is an a.£t of affedion to God, making 
 returnesofthanksfortheprotedion; and of duty to fecure and continue 
 the favour. 
 ^. But the defign of the holy Ghoft being to expofe J E S U S to the tem- 
 
 ptation, he arras hirafelf with fafting and prayer, and baptifrae and the holy 
 
 Spiric
 
 part I. Teml)tation in the JVildcrnelfe. 1 4*^ 
 
 Spirit againft the d.iy of battle,he continues in the wildernes 40 days and 40 
 nights wichout meat or drink, attending to the immediate addreflcs and col- 
 loquies with God,not riiftering the interruptio of meals,hut reprcfenting his 
 own, and the necellities of all mankind with afftcT:ions and inftances of fpuit, 
 love & vvifdome,as might cxprefle the excellency of his perfon and promote 
 the work of our redemption, his conveifation being in this intervall, but a 
 refemblance of Angelicall perfedion^ and his faftsnotan inllrumentof 
 mortification, for he needed none, "*" he had con- 
 
 traded no ftain fVom his own, nor his Parents a&, ^^ ^^'Jl^ j!t^:ft 
 neit'.ier do we hnae, tlKit he was at all hungry, or xa'tnv 'fiSt^<n Th^'d^^nAa.v «LW€p j«> 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 <Jo no good, he departed fur a time If he could 
 
 cverhaAeipiedatime ot" returning he wanted nor will nor malice to ob- 
 ferve and uie it-, and although JESUS was a perfon without danger, yet 
 1 doubt not but the holy Gholt defcribed that circumftance^that we ihould 
 not have the lecurities of a deep peace, when we have had the fuccefle of 
 conquerours ^ for a furprize is moft full of horrour and of more certain 
 ruine-, fo that we have no fecurity, but a perpetual obfervation •, that, to - 
 t^ether with the grace of GO D, (who takes care of all his fervants, and 
 will drive away the Tempter, when he pleafes, and help us always when we 
 need) is as great argument for our confidence and encouragement to our 
 prayers and addrelle to GOD, as it is fafety to our perfon, and honour to 
 ourvidoiy. And let us account it our honour, that the trials of temptati- 
 on, which is the greateft fadnefle of our condition, are hallowed by the 
 temptation of J E S U S,and our condition aflured by his afriftances,and the 
 afliftances procured by our prayers, moft eafily upon the advantage of his 
 fufferings and compafiion. And we may obferve, that Penjerty^Pr.idejUnati- 
 f», and Ambttien are the three quivers from which the Devil drew his ar- 
 rowes which (as the moft likely to prevaile) hefliotagainftChrift^ but 
 now he ihot in vain •, and gave probation that he might be overcome •, our 
 Captain hath conquered for himfelf and us. By thefe inftances we fee our 
 danger, and how we are provided of a remedy. 
 
 The Prayer. 
 
 r\ Holy fEsns, whodidftfHljillallrighteoHfneffe^anddtdlllivealtjcof 
 ^-^ e'vermejfe^ and obedience and commumty^fubmittifig thy felftoaU rites and 
 fanctions of divine ordinar.cc^give me- grace to live in the felkwflnf ofthyholy 
 Churchy a. life of fietj^andrvithout fmguUrity^ receiving the jrveet tr/fluencc of 
 thy Sacraments and rites ^ and living in the purities and innocencies ofmyfrji 
 San^iif cation. I adore thygoodnefje infinite^ that thou hafl bicn fkafd to wajh 
 ■ my foul in the laver of Regeneration,that thou hajf configned me to the participa- 
 tion of thy favours by the holy Eucharifl 5 let me not return to the infirmities of 
 the oldMan^ whom thouhaj} crucified on thy crofje^ and rvho rvas buried tviththez 
 in Baptifme^ nor renew the crimes ofmyfinfullyears^ which were fo many reccfsi- 
 onsfrem baptifmal purities ^but let me ever reeeive the emifsions of thy Divine- 
 Spirit ^and beaSonofC D,a partner of thine immtrtal inheritance •, and when 
 thou fee ft it needful f I may receive tejlimonyfrom heaven^ that I am thyfervanf, 
 and thy childe -^ andgrant that I may fo walk ^that 1 neither difrepute the honour 
 of the Chrifian inflitution^ nor /lain the whitenefjes of that innocence^ which thoi* 
 didjl invcjl my foul withal^ when I put on the Saptijmal Robe, nor break my holy 
 vow, nor lofe my right of inheritance, which thou hafi given me by promife and 
 grace^ but that thou mayefl love me, with the love of a Father, and a Br other, and 
 a Hu-sband.and a Lerd,and J fervethee m the communion of Saints, in the fttf- 
 ception of Sacraments, in. the actions of a holy life, and ma never-failing love, or 
 interrupted Devotion:, to the glory of thy Name, and the promotion of all tlwfs 
 ends of Religion^ which thou hafl defignedin the excellent Oecerwny ofChnfli- 
 anity. Grant this holyfEsUS for thy mercies fake, and for thehomur of thy 
 N^me^whuh is and fhall be adored for ever and ever. Amen. 
 
 Discourse
 
 Part I. I4P 
 
 D ISCOURSE V. 
 
 OfTemftation, 
 
 Go D, who is the Fountain of good, did clioofe rather to bring good j, 
 out of evil, then not to fuffer any evil to be 5 not onely becaufe 
 variety of accidents and natures do better entertain our affeitions, 
 and move our fpirits, who are tranfported and fuffer great imprelTions by a 
 circumftance, by the very oppofition and accidentall luftre and eminency 
 ofcontraries, but alfo that the glory of the Divine Providence in turning 
 the nature of things into the dcfignes of G O D miglu be illuftrious, and 
 that we may in a mixt condition have more obfervation, and after our dan- 
 ger and our labour may obtain a greater reward -, for Temptation is the 
 opportunity of Virtue and a Crown ^ G O D having difpofed us in fuch a 
 condition, that our virtues muft be difficult, our inclinations averfe and 
 corrigible, our avocations many, our hoftilities bitter, our dangers propor- 
 tionable, that our labour might be great, our inclinations fuppreffed ;uid 
 correded, our intentions be made acfluall, our enemies be refifted, and our Enasmfrateri 
 dangers palTe into fecurity and honour, after a conteftation, and a vi>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/«.'»<p- 
 wasan amorevolezz.i^ he kifles the prefenter ;;iKi hugs the ruine. Here there- ''""»'!'"»'*'"» 
 fore it is our Litl-fl courfe to make a retrenchment oVall thofe excrefcencies naTriTZp'iuZ 
 ofaffedions, which hkewilde and irregular Succours, draw away nourifli- '""""""f""" 
 xnent from the Trunk, making it as Itenle as it felfis unprofitable 5 aswcfcKft' 
 muftreftraintliemchnationsotnature, lb alio offociety and relation when '^" ' 
 they become inconvenient, and let nothing of our family be fo adopted or 
 naturalized into our affeClions, as to create within us a new concupilcence 
 and a iecond time fpoil our nature ^ what God intended to us for a help, 
 let not our fondnelles con\ert into a (hare, and he, that is not ready to deny 
 the iraportunities,and to rejeft the mterefls of a Wife or Childe or Friend, 
 when the queftion is for God, del'erres to milfe the comforts of a good, and 
 to feel the troubles of an imperious woman. 
 
 5. Wealfohave ends and defignes of our own-, fome great purpofe, ^» 
 upon which the greateft part of our life turns ; It may be, we are to raife a 
 family, to recover a funk eflate, or elle ambition, honour, or a great im- 
 ployment is the great hinge of all our greater adions. And fome men are 
 apt to make hafte to be rich, or are to paife through a great many diiliculcies 
 to be honourable •, and here the DeviU wil fwell the hopes, and obflru(fl 
 the paffages •, he will heighten the defire, and multiply the bufinelTe of ac- 
 celTe, making the concupifcence more impatient, and yet the way to the 
 purchafc of our puipofes fo full of imployment and variety, that both the 
 implacable defire and the multitude of ckmges and tranfadions may in- 
 
 •crcafe the danger, and multiply the fin. When the Enemy hath obferved 
 our ends, he makes his tentations to refled from that angle which is diredt 
 upon them, provoking to malice and impatience againft whomfoever we 
 finde Handing in our way, whether willingly or by accident 5 then follow 
 naturally all thofe fins, which are inftrumental to removing theimpedi- 
 ments,to f^icilitating the pa(fige,to endearing our friends,to procuring more 
 confidents,tofecuring our hopes, and enrring upon ^offefCion.Simeu Ma^ns 
 had a defire to be accounted lomc great one^ and by rhat purpofe, he was tem- 
 pted to forcery and divination, and with a new objed he brought a new fin 
 into the world, adding fimonie to his forcery, and taught poflerity that 
 crime, tvhich till then had neither «4Wir nor bang. And thofe Ecclefiafticks, 
 who violently affed rich or pompous Prelacies, pollute the mfelves with 
 worldly arts, growing covetous as Syrian Merchants, ambitious as the Le- 
 vantine Princes, faftious as the people, revengeful as jealoufie, and proud 
 as conquerours and ufurpers, and by this means beafts are brought into the 
 Temple, and the Temple it felf is expofed to fale, and the holy rites as well 
 as the beafts of Sacrifice are made venal". To prevent the infinice incon- 
 veniencies, that thruft themfelves into the common and great roades of our 
 life, the beft courfe is to cut our great channel into little rivulets, making 
 our ends the more, that we maybe indifferent to any , propofing 
 nothing great^ that our defires may be little^ for fo wc fliall be better able to 
 digeft the troubles of an Enemy, the contradidions of an unhand fome ac- 
 cident, the crofling of our hopes •, becaufe our defires are even, and our 
 ends are leffe confiderable, and we can with much readinefle divert upon 
 another purpofe, having another ready with the fime proportion to our 
 hopes and defires as the firft. Thus if we propound to our felves anhoneft 
 imployment , or a quiet retirement , a work of chanty abroad , or 
 
 ' of
 
 i^z Of Temptation. Parti. 
 
 of devotion at home,if \^'e miffe in our firfl: fetting forth, we return to flioar, 
 where we can negotiate with content, it being alike to us, either to traffick 
 abroad with more gain, or trade at home with more fafety-, but when we 
 once grow great in our delires, fixing too earneftly upon one objed, we 
 either grow impatient, as Rachel^ ( Give me children, or I dye ) or take ill 
 courfes and ufe unlawful means, (as Thamnr^ choofing rather to lie with her 
 Father, then to dye without iflue)or elfe aremiferable in the loiTe and 
 fruftration of our hopes ( like the Women of Rnmah^ who would not be 
 comforted:) Let therefore our life be moderate, ourdefiresreafonable, 
 our hopes little, our ends none in eminency and prelation above others ; 
 for as the rays of light paffing through the thin air, end in a fmal and undif- 
 r^ tcwfcratam Vn ^„or,p;cvchm 9^"^^<i ^YJ^"''' '^ ^ut refledcd upon a wall are doubled and 
 inmajui : ijdemtdeyevim mcreafe the warmth to a fcorching and troublelome heat : 
 
 ome ntfas amnio movmtcs. f^ ^j^g defires of Man , if they palle through an even, and an 
 
 indifferent life towards the iiTues of an ordinary and neceifary courfe, they 
 are little, and within command-, but if they pafle upon an end or aim of 
 difficulty or ambition, they duphcate and grow to a difturbance 5 and we 
 have feen the even and temperate lives of indifferent perfons continue in 
 many degrees of innocence •, but the temptations of bufie defignes is too 
 great even for the beft of difpofitions. 
 7. But thefe temptations are craffe and material, and foon difcernible 5 it 
 
 will require fome greater obfervation to arm againft fuch as are more fpiri- 
 tual and immaterial. For he hath apples to coufen children, and gold for 
 Men, the Kingdomes of the World lor the ambition of Princes, and the. 
 vanities of the World for the intemperate , he hath difcourfes, and fair 
 Ipoken principles, to abufe the pretenders to reafon, and he hath common 
 prejudices for the more vulgar underftandings. Amongfl thefe I chofe to 
 confider fuch as are by way of principle or propofition. 
 g^ I. The firft great principle of temptation, I Ihall note, is a general 
 
 miftake, which excufes very many of our crimes upon pretence of infirmi- 
 ty •, calling all thofe fins, to which by natural difpofition we are inclined 
 (though by carelefneffe, and evil cuftomes they are heightned to a habit) 
 by the name oi fws of infrmit) : to which Men fuppofe they have reafon 
 and title to pretend, If, when they have committed a crime, their confci- 
 ence checks them, and they are troubled, and , during the interval and a- 
 batementofthe heats of defire, refolve againft it, and commit it readily at 
 the next opportunity -, then they cry out againft the weakneffe of their na- 
 ture •, and think, as long as this body of death is about them, it muft be thus 5 
 and that this condition may ftand with the ftate of Grace: And then the 
 finnes fliall return periodically, like the revolutions of a Quartan Ague, rvell 
 and ill lor ever, till Death furprizes the miftaker. This is a Patron of fins, 
 and makes the temptation prevalent by anauthentick inftrument •, and they 
 pretend the words of S.Paul: Fcrthegood that l muld, that i do net -^ bnt 
 the evtl that 1 rvouldnot^ that J doe ■• For there is a Lm in m-j members rebelling 
 againfithelarvof my minde^ hringingme intecafti'vitytotheUtvoffw. And 
 thus the ftate of finne is miftaken for a ftate of Grace, and the imperfedi- 
 onsofthe Law are mifcalled the affeftions and neceffities of Nature, that 
 they might feem to be incurable, and the perfons apt for an excufe, there- 
 fore, becaufe for nature there is no abfolute cure. But that thefe words of 
 S. Paid may not become a favour of death, and inftruments of a temptation 
 
 to 
 
 Rom. 7, 1 J.
 
 Paiti. Of Temptation. 1^3 
 
 tous,kis6bfervab!e, that the Apoftleby afidionof perfon (asisufual 
 * withhim)lpeaksof!iimtelf notasinthertateof Regeneration, under the * /-'.' v}dc,-ct^^ 
 Gofpeljbut under the difficulties, obicunties, infufficiendes, and impcr- ^^'^J"^5-^^- 
 fedions of the Law, which inJecd he there contends to have been a rule i Cor.<5.ii. & 
 good, and holy, apt to remonftrate our mirery,becaurcby its prohibitions, 'o•i^^9,5o. 
 and limits given to natural defires, it made anions (before indifferent) now " ' ^' ^' 
 to be fins-, it added many curies to the breakers of ir-, and by an efficacy 
 ofcontraiietyitmadeusmOTedellrousofwhatwas now unlawful: but it 
 was a covenant in whicli our nature was reftrained, but nor helped-, it was 
 provoked,but not fvveetlvaffifted -, our underftandings were inftrmfted^ 
 but our wills not landiiieci, and there were no luppletories of repentance ^ 
 every greater iin was like the tcill of an Angel, irreparable by any m\'fterie, 
 or exprelTe recorded or enjoyned : Now of a Man under this Covenant he 
 defcnbes the condition to be fuch, that he underftands his duty, but by the 
 infirmities of Nature he is certain toiall, and by the helps ot the Law not 
 ftrengthened againft it, nor reftored after it, and therefore he calls himfelf 
 imder that notion, a mifcrablc mAn [oU under jin^ not doing according to the 
 rulesofthe Lavv'or thedicS:atesof hisreafon,butby the unaltered mifery 
 ofhis nature, certain to prevaricate. But the perfon defcribed here is not 
 S. P.ud^ is not any juftified perlbn, not fo much as a Chriilian, but one who 
 is iinda- a i-.itc of dire crop fsfidon la ikfiatc ofgrace^ as will manifeftly appear 
 if we obferve the antithells from S. Pauh own charadfers; for the Man Rom.r.v.s.u. 
 here named is fuch, as in whom fi» wroitght all concupfce/icc^in ivhom fin livcd^ 
 andjlcrv lnm^{(o\\\xx. he was dejdifftrefp4fJesandjim):indah\\ous,hhedjd''^^^--^- 
 delight in the la)P after his inrvdrd man^ that is, his underftanding had intel- 
 ledual complacencies, and fatisfadions, which afterwards he calls /^rw/g- "''•'^• 
 the Luv of Gcd with his minde (that is, in the firft difpofitions and preparati- 
 ons of his fpirit) yet he could aft nothing. For the law in his members did in- 
 i[2Mt\\\T{\^andiroiighth!mintocdpti'unjiotheLnveffin% fo that this perfon 
 was full of adual' and effedive Uifts, he was a flave to ii'n and f\txA m tref- 
 paffes: But the ftateofa regenerate perfon is fuch, as to have cnKijied th 
 Jlejh with the affe^ ions and liijls^ in whom fm didnotrctgn^ notoncly inthe |^''''- ^-'^• 
 mifIde, but even alfo not /« ^/^f »;cr;^/ ii^iy •, mtt vAxom fin- had no- dornini- i^_ 
 on^ in \^'hom the old mm wds crnctfied and the kodj of finrvds defrayed, and 
 firt mt at allferved. And to make the antithefis yet clearer, in the ver\' be- 
 ginning of the next Chapter the Apoftle faith , that the [fir it of hfe iwRom. s. t. 
 Chrill^ef/fs had made him free from the law of fin and death: under which 
 law he complained immediately before, he was fold a7id killed, talhew the 
 perfon was not the fame in thefefo different and contradidoryreprefent- 
 ments. No man in the ftate of grace can fay. The evHl that Iwoidd mt that 
 J doe • if by evil he means any evil that is habitual, or in its cnvn n-^.'tare 
 deadly. 
 
 So that now let no Man pretend an inevitable neceffity to fin-, for if ever 6> 
 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<Kh- fin and enmity with God, and yet this he calls a being without flrength, or 
 out itr^ngtb, in a ftate of weaknefte and infirmity •, which we, who beleeve all our 
 gfxlly!' """ ftrength to be derived from Chrifts death, and the affiftance of the holy 
 Spirit, the fruit of his afcenfion, may foon apprehend to be the true mean- 
 ing of the word. And in this fenfe is that faying of our Bleffed SAVIOUR, 
 The whole have no need of a Phyfitian, but thef that are weak : for therefore 
 Chrifi came into the world to favefinmrs, thofe are the perfons of Chrifts In- 
 firmary, whofe reftitution and reduftion to a ftate of life and health was his 
 Vtiie A»guR. great defigne. So that whoever fin habitually, that is, conftantly, periodi- 
 i.z.c. 17.de cally,atthe revolutionof a temptation, or frequently, or eafily, are per- 
 mu.'&"Ln-^' fons who ftill remain in the ftate of fin and death. And their intervals of 
 chir. 8 1. piety are but preparations to a ftate of grace, which they may then be, when 
 they are not ufed to countenance or excufe the fin, or to flatter the perfon. 
 But if the intermediate refolutions of emendation ( though they never run 
 beyond the next aftault of paflion or defire) be taken for a ftate of grace 
 blended with infirmities of nature, they become deftrudive of all thofe 
 purpofes through our miftake, which they might have promoted, if they 
 had been rightly underftood, obferved and cherilhed. 
 
 Sometimes indeed the greatneffe of a temptation may become an inftru- 
 ment to excufe fome degrees of the fin, and make the man pitiable, whofe 
 ruin feems almoft certain becaufe of the greatneffe and violence of the ene- 
 my, meeting with a natural aptneffe •, but then the queftion will be, whither 
 and to what adions that ftrong temptation carries him ^ whether to a work 
 of a mortal nature, or onely to afmall irregularity^ that is, whether to 
 death, or to a wound •: for what ever the principle be, if the effect be death, 
 
 the
 
 p.irt I. Of Temptation, l^^ 
 
 the nuns cxk was thertfore to be pitied, becaufe his ruin was the more in- 
 evitable^ not/tf pined, as to exculc him from the ftate of death. ' For let 
 the tempt-uion be never fo ftrong, every Chridian man hath afliftances \ 
 fufficienr to fiippurt him,ro as that without his own yeelding, no temptation 
 is ftrong er then that grac-e which God oifers him; for if it were, it were 
 not fo much as a iin of inhrmity -, it were no fm at all. This therefore muft 
 be cercian to us -, wiien the violence of our palTions, or defires overcomes 
 our refolutions, and fairer purpofes againft thedicfiateofourreafon, that 
 indeed is a ftate of inHrmity, but it isalfooffin and death, a ftate of im- —; 
 
 mortih'cation ^ becaufe the offices of grace are to crucifie the old man, that 
 is, our former, and impurer converfation •, to fubdue the petulancy of our 
 paflions, to reduce them to reafon, and to reftore Empire and dominion to 
 the liiperiour faculties. So that this condition in proper fpeaking is not fo 
 good as the infirmity ofgraee^ but it is nogr^ce at all : for who ever are Chrijls^ ^^' ^ *'*' 
 h.ii>£ 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 <fo(]Zm W itw, . lions or his embracings, as birds in the Air, or in- 
 'Av^foiTmv CSfCii 71 ^ JjyoixUi Ifosa/in- f-jfj^g in the wombs of their pregnant Mothers. 
 And that God is pleafed not to communicate himfelf to the eyes of our bo- 
 dy, but ftill to remain invifible, befides that it is his own glory and perfedi- 
 on, it is alfo no more to us, but like a retreat behind a curtain, where when 
 we know our Judge ftands as anEfpiall, andawatchoveroura6lions,we 
 fliall be fottidi if we dare to provoke his jealoufie, becaufe we fee him not, 
 when we know that he is clofe by, though behind the cloud. 
 22. There are fome general imprelfions upon our fpirits, tvhich by way of. 
 
 prefumption and cuftome poffefTe our perfuafions and make reflraint upon ' 
 . ^ us to excellent purpofes, fuch as are the religion 
 
 ^utimnatc etumfccrdum tuum f^»iim fiat, ofholy placcs, revcrence of our Parents, pre- 
 ^uidpedid mciufam ij]e conjcKiitim ? patmm fgnce of an auftere, an honourable or a virtuous 
 r)ffl.Stnec.i.i.ep. 11. perfon. For many fins are prevented by the 
 
 company of a witnefTe, cfpecially if befides the tyes of modefly we have al- 
 ., , . , , fo towards him an endearment of * reverence, and fair 
 
 * Tibinml inter bona malaq; mix- . . jtl -l- -l ij 
 
 iKj mcoumimatn : mtc(iM,sf^vt. Opinion, and if hc wcre with us in our privacies, he would 
 iittjid obkiius iibidmibiis, diim sc- ^aufc our retirements to be more holy. Saint Ambrofe re- 
 C/;;:/':cXE:;rS;i- V^ns of the virgin Mary, that fhe had fo much piety & re- 
 quam ■.til oiofudorc & mtu, fun tan- Hgion in her couutcnance and deportment,that divers per- 
 turn inimo uubatur. Tacit. 1. 6. fonsmov'd by the venctation & regard of her perfon in her 
 prefence have firft commenced their refolutions of chaftity & fober living. 
 However the flory be,her perfon certainly was of fo exprefs and great de- 
 votion & fandity, that he muft needs have been of a very impudent difpo- 
 fition, and firm immodefty,who durfl have fpoken unhandfome language 
 in the prefence of fo rare a perfon. And why then any rudenelfe in the pre- 
 fence of God :" if that were as certainly believed and confidered. For 
 
 what-
 
 Pitt i. Of Temptation. {iS^ 
 
 vvhatfoevcr amongft inen cm bea reftraint of vice,(M' an endearnient of vir- 
 tue,all this is highly verified in theprefence of God^to whom our confcience 
 in its very concealments is <is a fair table written in capital letters by his own 
 finger ^ and then, if we fail of the advantage of this exercife, it muft proceed 
 either from our diihonoarable opinion of God, or our own fearlefle inad- 
 vertency, 'or from adireft fpirit of reprobation : foi- 
 
 it is certain, that this confideration is in its own m- pf,^^.^' ^Y'JT^ ^,'^' ^'f 
 tare apt to correo: our manners, to pi-oduce the te-ar i oiav-m Ttii'i/,' Hm^Sv v-Tipyjomv 
 of God, and humility, and fpintual and holy ^M^^^j^^'^pt <i'^-rii t^t ^i< t^©-- 
 thoughts, and the knowledge of God, and of o«f '^ " " '*'^' 
 felves, and the confequents ofallthele, holy walking, and holy comforts. 
 And by this onely argument Saint PjfhmuM^ and Saint Ephrem are repor- 
 ted in Church ftory to have converted two harlots from a courfe of di0b- 
 iution to great fantlity and aufterity. 
 
 But then this prefence of G O D muft not be a meer (peculation of the an- ■ ■^-'■^ 
 derftanding, though /<? onely it is of very great benefit and immediate effica- ^ ^ ° 
 cy, yet it muft refled as well from the will as from difcourfe, and then onely 
 we walk in the prelence of G O D, when by faith ^ve behold him prefent, 
 when we fpeak to him in frequent and holy Pray€i<s, when we beg aid from 
 him in all our needs, and ask counfell of him in^all otir doubts, and before 
 him bewail our fins and tremble at his prefence. This is an entire exercife 
 of religion, and befide that the prefence of G O D ferves to all this, it 
 hath alfo efpeciall influence in the difimproveinent of temptations, becaufe 
 it liath in it many things contrariant to the nature and efficacy of temptati- 
 ons. Such as are confideration, reverence, fpiritual thoughts,and the fear of 
 God : for where ever this confideration is aduviU, there either God is high- 
 ly defpifed, or certainly feared. In this cafe we are made to declare ^ for 
 our purpofes are concealed onely in an incurioulnefTe and inconfideration 5 
 but whoever confiders God as prefent, will in all reafon be as religious as in 
 a Temple, the reverence of which place cuftome or religion hath imprinted 
 in the fpirits of moft men ; fo that as Aha^nerm fciid olHaman ^ will he ra- 
 I'ijh the Qj^ecii'in my ewrp houfe< aggravating the crime by the incivility of the 
 circumftance 5 God may well fay to us, whol'e religion compells us to be- 
 lieve, God every where prefent •, fince the Divine prefence hath made aill 
 places holy, and every place hath a Numen in it, even the Eternal God, we 
 unhallow the place, and defecrate the ground, whereon we ftand, fupported 
 by the arm of God, placed in his heart, and enlightned by his eye, when we 
 fin in fo facred a prefence. 
 
 The fecond great inftrument againft Temptation is meditation of Death. 
 7f4^em/ reports, that a certain virgin to reftrain the inordination of intern- Tom^pt^fophis 
 perate defires, which were like thornes in her flefli, and difturbed her fpiri- "''"''(^ mfime- 
 tual peace, fhe fliut her felf up in a fepulchre, and foi* twelve years dwelt in j^w"'^"'"' 
 thatfccne of death. It were good we did fo too, making tombes and cof- 
 fins prcfential to us by frequent meditation. For God hath given us all a de- 
 finitive arreft in Adam , and from it there lies no appeal '^ but it is infallibly , 
 and unalterably appointed for all men once to dte^ot to be changed,to pafs from /^iSjS-^i 
 
 * 7 r ^ / » oc*>fiOf iPO)' 
 
 Ot/<^ Avji^av-iir' vm<rmyjhyya.t)"(. Efchy. ' A^vctaiet J'' VKoiiy, ij'' £v nyei}eyyi4 -jd Tcurjcchv -m- 
 i.oM'n iv-c* My^Kvct- Mtnand. Vita humana pm imfamm efl .- // cxa ccis .cvntmiinu'i mn cxc, c « r^^,« 
 rK6;i»firtft>»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.>\<t TttVr* is^iLhHAv sji cution is uncertain,and from this moment Eter- 
 
 :Si?,?;-SXi*:M».r5.r'''''' mty depen*, and that ^ter this life ,l,e final 
 
 fcntence is irrevocable, that all the pleafures 
 here aie fudden, tranfient, and unfatisfying, and vain ; he muft needs be a 
 fool, that knows not to diftinguifli moments from Eternity •, and fincc it is 
 a condition of necefTity, cftablifhedby divine decrees, andfixtby thein- 
 difpenfable laws of nature, that we ihall after a very little duration paiTe on 
 to a condition ftrange, not underilood, then unalterable, and yet of great 
 ■t mum Ycfowidas ^'^^^^^^ fr^"^ ^^^S ^vcn of greater t diftance 
 J,^i7ldi^eflJcZTf^I^^^^^^ from that, in which we are here, then this is 
 
 fttttinftneBtit(n;^adiH?nnaiw<cfmimmfamm. from the ftate of beafls : this, whenit is confi- 
 s»ncc.ep.io2. dered, muft in all reafon make the fame impref- 
 
 fion upon our underftandings and affedions, which naturally all ftrange 
 tHngs and all great confiderations are apt to doe, that is, create refolutions 
 and refults pafTing through the heart of man , fuch as are reafonable and 
 prudent, in order to our own felicities, that wenegled the vanities of the 
 prefent temptation, and fccure our future condition, which wUl till Eterni- 
 ty it felfe expires, remain fuch, as we make it to be by our deportment in 
 this ftiort tranfition, and paflage through the world. 
 5 r ^ And that this Difcourfe is reafonable I am therefore confirmed, becaufe 
 I find it to be to the fame purpofe ufed by the fpirit of G O D, and the 
 rfsl. 119, wifeft perfonages of the world. Myfoulis always in my hand^ therefore doe I 
 keep thy commandements^ faith David: he looked upon himfelf asa dying 
 Pfa. gc. perfon, and that reftrained all his inordinations, and fo he prayed, Lord 
 teach me to number my days that I may apply my heart unto rvifdome. And 
 ecLva.mjn'^ therefore the Egyptians ufed to ferve up a Skeleton to their teafts, that the 
 •'^•^^^''-^diffolutionsand vapours of wine might be reftrained with that bunch of 
 '^'ifiv kA'to- myrihe, and the vanities of their eyes chaftifed by that fad objedl : for they 
 
 ■n -TttTHl' 
 
 , ^^.j.^v thought it unlikely a man fliould be tranfported farre with any thing low 
 
 i^f^^lo^ior vitious that looked long and often into the hollow eye-pits of a deaths 
 
 a^( Tiv'oi. head, or dwelt in a charnel houfe ; and fuch confiderations make all the im- 
 
 «p t's.^"'^"^' portunity and violence of fenfuall defires to disband. For when a man 
 
 ftands perpetually at the door of Eternity, and as did ^ohn the Almoner, 
 
 every day is building of his Sepulchre, and every night one day of our life 
 
 is gone and pafled into the poflefllon of death, it will concern us to take 
 
 care, that the door leading to Hell doe not open upon us, that we be not 
 
 crufht to ruine by the ftones of our grave, and that our death become not a 
 
 confignation to us to a fad eternity. For all the plea- 
 
 i!^X"^:^^^^^^' f"^^^ °{'^' ^^^°^^ ^°^l^' ^"'^ '1 '^^ "^ '^"""°"' ??; 
 
 Te prater mvifisciifr(JJos not make lecompencc for one hours torment m heU, 
 
 uuabrevemdomnnm/rquaur. ^nd yet if wickcd perfons were to fit in hell for ever 
 
 Hor. .2.0 ,14. without any change of pofture, or variety of torment 
 
 beyond that fefllon •, it were unfuffeiable beyond the endurance of nature : 
 and therefore where little lefle then infinite mifery in an infinite duration 
 fhall punifluhe pleafures of fudden and tranfient crimes, the gainofplea- 
 fure, and the exchange ofbanks here for a condition of ctemall, andmife- 
 rable death, is a permutation fit to be made by none but fools and defperate 
 perfons^ v/ho made no ufe of a rcafonabli foul, but that they in their 
 
 periftiing
 
 paiti. Of Temptation. 1^-7 
 
 pcrifhing might be convinced of unrealbnablenefTe, and dye by their own 
 fault. 
 
 The life that wife men have made, when they reduced this conftderAtion to ^ 5. 
 fra^ije^ is to believe every day to be the lafi of their life^ for fo it may be, ^ 
 and-foroughtweknowitwill; and then think what you would 4'i'w^, or 
 what you would do^ if you \\ere dyings or \vere to day to fuffer death by 
 fentence, and convidion -, and that m all reafon, and in proportion to the 
 ftrength of yourconfideration you will do every day. For that is thcfublimi- wc c(i <!pix 
 ty efrvijdome to do thofc things livings which are to be de fired andchofen l>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<efar. Himfelfe thus de- , ., , , , 
 
 fcribes the corps. . It looked of a blew mould, ,^tr^^.:'&:i:;:ir''"' 
 •K the bone of the nofe laid bare , the fleih of the 
 «( neither lip quite fallen off, his mouth full of worms, and in his eye 
 tc pits two hungry toads feafting upon the remanent portion of fleih and 
 << moifture-,and fo he dwelt in his houfe of darkneflc. And if every perfon 
 tempted by an opportunity of /«/? or ifjtemperance would choofe fuch a 
 room for his privacy, that company for his witnefle, that objed to allay his 
 appetite, he would foon finde his fpirit more fober, and his de fires obedi- 
 ent. lendwiththecounfellofS. 5fr;?W. "Let every man in the addrelFe 'Hirc^JoK ?ias 
 u to his adions confider, whether if he were now to die, he might fafely and ^f^'^'- ^,X 
 «< prudently do fuchanad,and whether he Vv'ould not be infinitely troubled 'i^'^l!^'^ 
 " that death fliould furprize him in the prefent difpofitions, and then let him 'Ar/ft? , t-^ 
 .< proceed accordingly. For fince our treafure is in earthen vellels, which ^,^J^v^^_ 
 may be broken in pieces by the coUifion often thoufand accidents, it were tia-m.Ti.cg. 
 not fafe to treafure up wrath in them, for if we doe, we fhall certainly drink ^"j^'*'^"'" ™"* 
 it in the day of recompenfe. 
 
 3. Before^ and w, and after all this the blefTed JESUS propounds --,_ 
 frayer as a remedy againft temptations : M'atch and fray that ye enter not into Ma-:h. 16. 4« 
 temptation : for befides that prayer is the great inflrument of obtaining 
 vidory by the grace of G O D, as a fruit of our delires, and of G O D S 
 natural and efTentiall goodnefTe 5 the very pr.aying againfl a temptation, if 
 it be hearty, fervent and devout, is a denying of it, and part of the vidory : 
 for it is adifclaiming the entertainment of it, it is a pofitive rcjedion of the 
 crime •, and every confent to it is a ceaftng to pray^ and to defire remedy. 
 And we fliall obferve that whenfoever we begin to liften to the whtfpers 
 of a tempting fpirit, our /)rd;ferx againfl it leflen, as the confent increafes-, 
 there being nothing a more dired enemy to the te?nptation then prayer ^\v\nc\\ 
 as it is of it felf a profefled hoftility againft the crime, fo it is a calling in 
 
 auxiliaries
 
 1 68 Of Temftcit'ion. Pani. 
 
 auxiliaries from above to make the victory more certain. ;/ temptation ftu 
 
 upon thee^ do theujci upon C o D^ for ht is as foon overcome as thou art, 
 
 alfoon moved to good as thou art to evil/ he is as quickly m- 
 
 * — ^ 'lahihs^"*" ^'^^^'^ ^" P^^y '■^^^' ''^ ^^°" ^° ^^^^ ^'^™' provided, thou doefl noc 
 
 Vo7auTatinon"Ltui^HAk. ixnsW)' rtjl wthc fetitien,h\xif4e intc dim^ and cndevour by 
 Hor.l.i.od.i 8. all means humane and morall to quench the flame newly kind- 
 
 led in thy bov^'els,bcfore it come to devoure the marrow of the bones. For 
 a ftrong prayer, and a lazy, incurious, unobfervant walking, are contra- 
 ^Lib.3.13. didlions in the dilcourfes of religion. » Rujfinus tells us a ftory of a young 
 man, folicited by the fpirit of uncleannefle, who came to an old religious 
 perfon, and begged his prayers : It was in that age when GOD ufed to an- 
 fwer prayers ofvery holy perfons by more clear and familiar fignifications 
 of his pleafure, then he knowes now to be necelTary : but after many ear- 
 ned prayers fent up to the throne of grace, and the young man not at all 
 bettered, upon confideration and enquiry of particulai-s, he found the caufe 
 to be, becaufe the young man relyed fo upon the prayers of the old Her- 
 mite,thn he did nething at 4// to difcountenance his luft, or contiadidthe 
 temptation. But thenV took another courfe, enjoyned him auitcrities and 
 €xercifes of Devotion, gave him rules of prudence and caution, tyed him 
 to work, and to ftand upon his guard, and then the prayers returned in 
 triumph, and the young Man trampled upon his lufts. And fo ihall I and 
 you, by G O D S grace, if we pray earneftly and frequently, if we watch 
 carefully, that we be not furprized, if we be not idle in fecret, nor talkative 
 in publick ^ if we read Scriptures, and confult with a fpiritual Guide •, and 
 make Religion to be our work,thai ferving of GOD be the bufinefle of our 
 lite, and our defignes be to purchafe eternity ^ then wc Hiall walk fafely or 
 recover fpeedily, and by doing advantages to piety fecure a greatnefle of 
 Religion, and fpirituality to our fpmts and underffanding. But remember 
 that, when Ifracl fought againft jimdek^Mofes prayer ^jxnd Mofes hand fecu- 
 red the vidory, his prayer grew ineffedual, when his hands were flack, to 
 remonftrate to us, that we muft cooperate with the grace of G O D, pray- 
 ing devoutly, and watching carefully, and obferving prudently, and la- 
 bouring with diligence and afliduity. 
 
 The Prayer, 
 
 "C Ternal G OB and moftntercifull FAther^I adore thy mfdome, providence 
 *-^and admirable difpenfation of affairs in the fpiritual Kingdomc of our 
 LORD ^^ E SU S^ that theu^ rvho art infinitely good^ docfl permit fomaiy 
 
 fadntfjcs ar.d dangers to difcompcfe that order of things andfpirits^ which thou 
 didjl create innocent and harmlejje , and doefi defignto great aijdfpir'itualper- 
 fections -, that the emanation of good from evil by thy over -ruling power and ex- 
 cellencies^may force glory tothec from eur ^ame^ and honour to thy wifdemehy 
 thefe contradtUory accidents^ and events-^ LORD have pity upon me^m 
 thefe fad dtforders ^ and with mercy knorv my infrmsties. Let me^hy jiif- 
 fering what thou pleafefl^ cooperate to the glorification of thy grace^ and magnify- 
 ing thy mercy ^ but never let me confent tofin^ but with the power of thy Majefty^ 
 andmightinefje of thy prevailing mtrcy^ refcut me from thoje throngs of dangers^ 
 
 and
 
 Pare I. The Tr oyer. i^p 
 
 nnd enemies^ rvhtch dailjfcck to de flour that imocencc^witb which thou Md(l clothe 
 my foulh the new birth. Behold G OD^ how all the Spirits of Ddrkne(feen- 
 dcvotir the extinition of our hopes, A»d the differ fton ofallthofe graces^ and the 
 frevention of all thofc glories^ which the holy y^ E S U S hath pur chafed for eve- 
 ry loving and obedient foul. Our very meat and drink arc full ofpoyfon^ ourfe/jjes 
 are flares^ our bufmeffe is variot/s temptation^ our finnes are inlets to more^ and 
 etir good actions made occafions offns. LORD deliver me from the malice of 
 the Devil^jrom the fallacies of the World^frommy on^n folly ^ that I be not devour- 
 ed by the firfi^nor cheatedby the fccond^nor betrayed b) m^jelf-^ but let thy grace 
 rvhich isfufficientfor wf, be always prejent with wf, let thy fpirit infiruB me in 
 the fpirittialwar fare ^ arming my underflanding^ and fecurin^ my wilt^ and forti- 
 fftng ?n) fpirit with refolutions of piety ^ and incentives of religion^ and deleteries 
 of fin X, that the dangers 1 am encompafjcd withall^ may become unto me an occafion 
 of victory, and triumph^ through the aids of the holy Ghojl^ and by theCrofjeof 
 the LO RD ^ E BUS ^ who hath for himfelf and all his ferv ants triumphed 
 over Sin., and Helf and the Grave^ even all the fewer s of darknefje., from which 
 by the mercies cf f- ESUS., and the merits of his Pafien^ now and ever deliver 
 me and all thy faithful people., Amen. 
 
 D ISCOURSE VI. 
 
 Of "Baftifm, 
 
 PART I. 
 
 W- Hen the holy JESUS was to begin his Prophetical O^cq., i . 
 and to la)^ the Foundation of his Church on the Corner- 
 ftone, he firft temper'd the Cement with watcr^ and then with 
 blood., and afterwards built it up by the hands of the Spirit : Himfelf enter'd 
 at that door by which his difciples for ever after were to follow him •, for 
 therefore he went in at the door of Baptifm, that he might hallow the en- 
 trance which himfelf made to the Houfe he was now building. 
 
 As it was in the old, fo it is in the new Creation •, out of the waters God 2. 
 produced every living creature : and when at firft the Spirit moved upon the 
 waters^ and gave life, it was the type of what wasdefigned in the Renova- 
 tion. Every thing that lives now, is horn of neater and the Spirit ^ and Chrift, 
 who is our Creator and Redeemer in the new birth, opened the fountains 
 and hallowed the ftream : Chrift who is our life went down into the waters 
 of Baptilm, and we who defcend thither finde the eftedfs of life -, it is //- 
 vingwater^ of which who fo drinks, needs not to drink of it again, for;> 
 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<ftrine of 
 
 Baptifms, in remembrance that the iniquity of the old world was purged 
 by water-, andtlicy waflied all that came to the ferviceof thetrueGod, 
 and by that baptifm bound them to the obfervation of the Precepts which 
 God gave to I^oak 
 .^ But when God feparated a family for his own efpecial fervice, he gave 
 
 them a Sacrament Q\i initiation^ but it was a Sacrament of blood, the Cove- 
 • nant of Circumcifion : and this was the forerunner of Baptifm, but not a 
 type 5 when that was abrogated, this came into the place of it, and that con- 
 figncd the fame faith which this profelTes : but it could nor properly be a 
 type, whofe nature is by a likencfle of matter or ceremony to reprefent die 
 umbra in lege, ^^^^'^ my fterie. Neither is a Ceremony, as Baptifm truly is, properly capa- 
 magohi Evan- ble of ha\'ing a type, it felf is but a type of a greater myfterioufnefle : and 
 iciio,vmus\n jj-jg f,at;uj-e of typcs is,in fliadow to defcribe by dark lines a future fubftance^ 
 fo that although Circumcifion might be a type of the effects and graces be- 
 flowed in Baptifm, yet of the Baptifm or ablution it felf, it cannot be pro- 
 perly ; becaufe of the unlikenefle of the fymboles and configurations, and 
 becaufe they are both equally diflant from fubflances, which types are to 
 confign and reprefent. The firfl Bifliops of ^erufalem, and all the Chrifli- 
 an Jews for many years retained Circumcifion together with Baptifm •, and 
 Chrifthimfelf, whowas circumcifed, was alfo baptized-, and therefore it 
 is not fo proper to call Circumcifion a type of Baptifm : it was rather a 
 fealandfignofthefame Covenant to ylhaham and the Fathers and to all 
 Ifrael, as Baptifm is to all ages of the Chriffian Church. 
 ^, And becaufe this Rite could not be adminiflred to all perfons, and was 
 
 not at all times after its inflitution, God was pleafed by a proper and fpeci- 
 fick type to confign this Rite of Baptifm, which he intended to all, and that 
 forever: and God, when the family of his Church grew feparate, noto- 
 rious, numerous and diffindjhe fent them into their own Countrey by a 
 Baptifm through which the whole Nation pafs'd : for all the fathers ware un- 
 der the Cloudy and all pajjed through thefca^ And were all baptized unto Mcfes in 
 the Cloudy and in the feu •, fo by a double figure foretelling. That as they 
 1 Cor. 10. i, were initiated to Mofs Law by the Cloud above and the Sea beneath : fo 
 fliould all the perfons of the Church, Men, Women and Children, be ini- 
 tiated unto Chrift by the Spirit from above and the Water below : for it 
 wasthedefignof the Apoftleinthatdifcourfe, to reprefent that the Fa- 
 thers and we were equal as to the priviledges of the Covenant •, he proved 
 that we do not exceed them, and it ought therefore to be certain that they 
 do not exceed us, nor their children ours. 
 ■7. But after this, fomething was to remain which might not onely confign 
 
 the Covenant which God made with Abraham^ but be as a pafTage from the 
 Fatliers thorough the Synagogue to the Church ; from Abraham by Mcfes 
 to Clmfl : and that was Circtmcifon^ which was a Rite which God chofe to 
 be a mark to the poflerity o( Abraham^ to diftinguilli them from the Nati- 
 ons which were not within the Covenant of Grace, and to be 4 f aloft hi 
 righteottfneffe of faith^ which God made to be the fpirit and life of the Co- 
 venant. 
 g^ But becaufe Circumcifion although it was miniflred to all the males, 
 
 yet it was not to the females 5 and although they and all the Nation was 
 baptized and initiated into Mofes in the CUnd and the Sea^ therefore the 
 
 Children
 
 Parti. OfBaptifm, 17 i 
 
 Children of Ifrael by imitation of the Patriarchs the pofl:entyofiVtf4^j 
 ufedalfoCeremoni.il B.iptifms to their women and to their Proielytes, 
 and to all that were circumcifed ^ and the Jews deliver, That ^'^r.iA and 
 Rebecca\v\\Qnx.\\ty were adopted into the family of the Church, that is, of 
 Abraham and ifdac^ were baptized: and fo were all itrangers that were 
 mariedtothe fonsoflfrael. And that we may think this to be typical of 
 Chriftian Baptifm, the Dodors of the Jews had a Tradition, that when the 
 MclTias would come, there fliould be fo many Profelytes that they could 
 not be circumcifcd, but fliould be baptized. The Tradition proved true, 
 but not for then- reafon. 
 
 But that this Rite of admitting into myfteries, and inftitutions, and of- 
 fices of Religion by Baptifms, was ufed by the pofterity o'i No.ih^ or at leafl: 
 very early among the Jews, befides the teftimonies of their own Doftors, , yp,(„ji ^j^. 
 I am the rather induced to believe, becaufe the Heathen had the fame Rite pnfcrip. c.40. 
 in many places,and in feveral Religions : fo they initiated difciples into the 'jSchoiiart.in 
 fecrets of ■' jV/z/Arrf •, and the Vmihoi Cotyttus were called ^' Baptx^ ^^- ^"onmtumfaci- 
 caufe by Baptifm they were admitted into the Religion ^ and they ' thought ksqanaiim 
 Murther, Iiicelt, Rapes, and the worft of Crimes, were purged by dipping %"u"}um^nca 
 m the Sea, or frelli Springs •, and a Profelyte is called in Arrtanits^ BeSotfjt,- pofj'e ]mtatii 
 fjjiv©.^ mirictm^ a baptized perfon. "2'"'- 
 
 But this Ceremony iaf baptizing was fo Certain and ufual among the 9. 
 Jews, in their admitting Proielytes and adopting into inftitutions, that to 
 baptize and to make difciples are all one •, and when '^ohn the Bapifi by an J""^" *■ '■ 
 order from Heaven went to prepare the way to the Coming of our blefted 
 Lord, he preached Repentance, and baptized all that profelfed they did re- 
 pent. He taught the Jews to live good lives, and baptized with the Baptifm 
 of a Prophet,{uch as was not unufually done by extraordinary and holy per- 
 fonsin the change or renewing of Difcipline or Religion. Whether ^-ohns 
 Baptifm 1V.Z5 from heaven^ or of men ^ Chiift asked the Pharifecs. That it 
 was from Heaven, the people therefore believed, becaufe he was a Prophet, 
 and a holy perfon : but it implies alio. That fuch Baptifms are fometimes 
 from men^ that is, ufed by perfons of an eminent Religion, or extraordinary 
 fame for the gathering ofDifciples and admitting Profelytes: and the Difci- 
 ples ofChrift did fo too, even before Chrift had inftituted the Sacrament 
 tor the Chriftian Church, the Difciples that came to Chrift were baptized 
 by his i\poftles. 
 
 And now we are come to the gates of Baptifm. All thefe till ^ohn Were . 
 
 but types and preparatory Baptifms, and 5'^tf/'«'s Baptifm was but the pro- 
 logue to the Baptifm of Chrift, The Jevvilh Baptifms admitted Profelytes 
 to Mo\es and to the Law of Ceremonies -, ^ohri'i, Baptifm called them to 
 believe in the Meflias now appearing, and to repent of their fins, to enter 
 into the Kingdom which was now at hand, and Preached that Repentance 
 which fliould be for the remiftion of fins. His Baptifm remitted no fins, 
 but preached and configned Repentance, which in the belief of the MefTias 
 whom he pointed to, Ihould pardon fins. But becaufe he was taken from Anhmisw-^ 
 his office before the work was compleated, the Difciples of Chrift finiflied j'okimJsb7p- ' 
 it:They went forth preaching the fame Sermon of Repentance, and the ap- njmanent^m^ 
 proachof the Kingdom, and baptized or made Profelytes or Difciples, as ^^^'^'^^'^''^^^ 
 ^ohndid; onely they (as it is probable) baptized in the Name o^ ^efus, paJuniit fwi 
 
 in pccciiiiium rcnnlliu/icm, ulqiic in fittHiamicmiffiancm qua ej]et poliea iiet f.infltfi'atinnem C^'iilii fiil/fcqiiii- 
 tHva. Hieionym, adv. Lucifcrian, 
 
 S 2 which
 
 171 Of ^aptifm. Paul. 
 
 » r'ide rutaa wliich it is not fo likely loh/t did. ^ And this very thing might be the caufe 
 sJi. 9.«". I. of the different forins ^' of Baptifm recorded in the ^c7/, of baptizing Jnthe 
 »> 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 I2<i7r}i<^^fu, 
 adl of man, that the firft ad of God. And this is called by S.PW, a being J^J"^^}!Ji ' 
 i>aptized 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.e<t7rV- our food is the body and blood of our Lord 5 Faith is our learning, Reli- 
 P^it^>i;'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- 
 «•'• /«//;<?« fpeaks pertinently to this Article, Nos pifcicuh., fecundum l^^fiuv 
 
 nepum lefum Chrijittm, in aqua nafiimur. Chrift whom you call a fifh, we 
 knowledge to be our Lord and Saviour •, and we, if you pleafe, are the little 
 fifhes, for we are born in water; thence we derive our fpiritual life. And 
 becaufe from henceforward we are a new creation, the Church ufes to aflign 
 new relations to the Catechumens , Spiritual Fathers and Sufceptors •, and at 
 their entrance into Baptiim, the Chriftians and Jewifli Profelytes did ufe to 
 cancel all fecular affedions to their temporal relatives. Nee qmcquam prms 
 imhuuntttr quiim contemn ere Deos^ exuerc patriam^ farentesjliberos^fratres vili* 
 habere., faid Tacitus of the Chriftians : which was true in the fenfe onely as 
 Chrift faid. He that doth not hate father or mothtrfor mj fake., is net worthy &f 
 me ; that is, he that doth not hate them pr^e me^ rather then forfake me, 
 forfake them, is unworthy of me. 
 
 4 ./« Baptifm all ourfns are pardoned^iccording to the words of a Prophet: ^ 
 / mil fprinkle clean water uponyou, and ye jlall be clean from all your fUthincjJe*-"' 
 u The Catechumen defcends into the Font a finner, he arifes purified ■, he 
 u goes down the fon of death, he comes up the fon of the lefurredion -, he 
 <■<■ enters in the fon of foUyand pra?varication, he returns the fon of recon- 
 <.<■ ciliation ^ he ftoops down the childe of wrath, and afcends the heir of 
 <« mercy ^ he was the childe of the Devil, and now he is the fervancand the 
 << fon of God. They are the w^ords of Ven. £?^e concerning this myftery. 
 And this was ingenioufly fignified by that Greek infcription upon a Font, 
 which is fo prettily contriv'd, that the words may be read after the Greek 
 or after the Hebrew manner , and be exadly the Gime , N I i' O N 
 ANOMHMA,MH MONAN 04'IN, Lord waf}) my ftn^ and 
 not my face onely. And foitis intended and promifed , d Anfe arid he ba- 
 <■<■ ptiz,ed^ and wafh away thyfins^ and call on the Name of the Lord\, faid Anani- 
 u asto Saul-^ for Chrifl loved the Church and gave himfelf for it, that he 
 t< might fane fife and clea/ife it, tu Aerpw tS vS'o.t©^ 6v prij^i., with the 
 " wafling of water in the word., that is, Baptifm in the Chriftian Religion : 
 u and therefore ^Tertullian calls Baptifm Uvacrum compendiattm^z compen- 
 dious 
 
 I b.^. Hi ft. 
 
 ■ 17- 
 
 Ezck- 56, Z5. 
 
 iHia^ij. elj 
 
 a,/xa.{Jiav. 
 Synib. Nicen. 
 hb. I.e. J. in 
 johan. 
 
 fas 11. 16. 
 
 Eph. 5. 16. 
 
 * Lib. 4. adv. 
 Mavc.c. 9. 
 
 mi.. Gr, pro.
 
 Of "Baptifm. 175 
 
 Pate I. 
 
 dious Uver ^ that is, an intire cleanfing the foul in that one adion jullly and 
 rightly performed: in the rehearfal of which dodinne, it was not an unplea- 
 fant Etymology that Jnalta(ias Stnatta. gave of Baptifm^ fia'^iafjiff-^uafi -^monkacre-^ 
 ^d^anQfj^^ cv f /SaMgTK./, y\>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 <to 
 iv eiai, thefe three agree in one, or are to one purpofe^ they agree in 
 Baptifm, and in the whole purfuance of the afliftances, which a Chnftian 
 needs all days of his life : and therefore S. cyrtlcah Baptifm 'mv rZ Xe<r^ 
 im.^nf^cf.iwv cLvriTvinv , the Antitype of the Paffions of Chrifl: : it does 
 preconfign the death of Chrifl ; and does the infancy of the work of grace, 
 but not weakly •, it Brings from death to Ufe •, and though it brings us but 
 to the birth m the new life,yet that is a greater change then is in all the peri- 
 ods of our growth to manhood, to afcrfe£t man in c hrijt lefts. 
 
 5. Baptifm does not onely pardon our fins, but puts us into a (late of par- ^ g, 
 don for the lime to come. For Baptifm is the beginning of the New life, and 
 an admiffion of us into the Evangelical Covenant, which on our parts con- 
 fifls in a fincere and timely endevour to glorifie God by Faith and Obedi- 
 ence : and on Gods part, he will pardon what is paft,affift us for the future, 
 andnotmeafureusby grains and fcruples, or exad our duties bythemea- 
 fure of an Angel, but by the fpan of a mans hand. So that byBaprifmwe 
 are configned to the mercies of God and the graces of the Gofpel 3 that isj 
 that our pardon be continued and our piety be a ftate of Repentance. And 
 therefore that Baptism which in the Nicem Creed we profeffe to be for the 
 remifsion of fins ^is called in the lerujalem Creed, The Baptifm of Repmtancefi 
 that is, it is the entrance of a new life, the gate to a perpetual change and 
 reformation, all the way continuing our title to, and hopes of forgiveneife 
 of fins. And this excellency is clearly recorded by$. P'tul^'^he kindm(je i[i\i% i.^^,^. 
 and love of God our Savienr tprvards man hath appear ed, not by works in righte- 
 
 oiifnejfe
 
 1*76 of ^aptifm. Parti. 
 
 9ufr)e([e which tve kiv: dene : that's tlie formality of the Gofpcl- Covenant, 
 not to be exadcd by the ftiidl: meafures of the Law, hmaccordmgtohis 
 mercy he favcd us, that is, by gentknefle and remifTions, by pitying and 
 pardoning us, by relieving and fupporting us, bccaufe he remem- 
 bei-s that we are but duft 5 and all this mercy we arc admitted to , 
 and is conveyed to us, S'lci: xinpu 'mn.^^iyyinaia.i ^ by the laver of regene- 
 ration , and the renewing of the holy Ghoft. And this plain evident 
 doftrinc was obferved , explicated and urged againft the Meffaltam , 
 who faid that Baptifm was like a razor that cut away all the fins that 
 Theodora. Ep. were part, or prefently adhering, but not the fins of our future hfe^ iS'i-^ 
 de d:v!n.D(C,c. r^'^fTj, jj^yov l'mLyye>^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 
 <c the Lords Paflion, the partaking of his Refurredtion, the robe of righte- 
 <« oufnefle, the garment of gladnelTe, the veftment of Light,or rather Light 
 it felf. And for this reafon it is, that Baptifm is not to be repeated, becaufe 
 it does at once all that it can do at a hundred times: for it admits us to the 
 condition of Repentance and Evangelical Mercy, to a ftate of pardon for 
 our infirmities and fins, which we timely and effeftually leave: and this is 
 a thing that can be done but once, as a man can begin but once 5 he that 
 hath once entred in at this gate of hfe is always in poflTibiliry of pardon , if 
 he be in a poflibility of working and doing after the manner of a man, that 
 which he hath promifed to the Son of God. And this was exprefly delive- 
 Lib. deNitpt'iis. ^^'^ and obferved by S. ^ufiw. u That which the ApolHe fays, Ckanfing » 
 f <!/). 15. &'<■<■ him tvtth the roafhing of tvater in the ivord, is to be underftood, that in the » 
 TraBA »4. in „ fame lavet of regeneration and word of fandification, all the evils of »> 
 jehm. ^^ ^^^ regenerate are cleanfed and healed : not onely the fins that are pafl, 
 
 <t which all are now remitted in Baptifm-, but alfo thofe that are con- 
 u traded afterwards by humane ignorance and infirmity : Not that 
 ride saimeron. «. Baptifm bc repeated as often as we fin, but becaufe by this which is once 
 (CM. 1 3 p. 487. t, adminiftred, is brought to pafTe that pardon of all fins, not onely of thofe 
 << that are paft, but alfo thofe which will be committed afterwards, is ob- 
 « tained. The Mejjalians denyed this, and it was part of their Herefie in 
 the undervaluing of Baptifm •, and for it they are moft excellently con- 
 futed by ifidore Pelufiot^ in his third Book, 195 Epiftle to the Count //fr- 
 win : Avhither I refer the Reader, 
 i^. In proportion to this Dodlrine it is, that the holy Scripture calls upon us 
 
 to live a holy life, in purfuance of this grace of Baptifm. And S. Paul recals 
 the lapfed Galatia»s to their Covenant, and the grace of God ftipulated in 
 Gal 3.16. Baptifm: Te are all children of God hy faith in ^ejtts Chri/i:, that is, heirs of 
 thefrmife^ iind Abrahams feed: that promife which cannot be dtf annulled^ 
 increafed or dmintped, but is the fame to us as it was to Abraham 5 the fame 
 before the Law and after. Therefore do not you hope to be jupfiedby the 
 i/nv, for you are entred into the Covenant of Faith, and are to be juftified 
 thereby. This is all your hope, by this you muft ftand for ever, or you can- 
 not ftand at all •, but by this you may : for you are Gods children by faith, 
 that is, not by the Law, or the Covenant of Works : And that you may 
 
 remem- 
 
 Veife »j.
 
 Pare I. Of ^aptifm. tj'j 
 
 remember whence you are going, and return again, he proves, that they 
 are the children of God by faith in JefusChnft, becaufe they have i>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 /<?, the ftate of baptifm, 
 we are then unpardonable, becaufe we are fallen i'vomowjlate of pardon. 
 This S. ?.«»/ conditions moil ftridly, in his Epiftle p the Hebrews •, Thii u Hcb. lo. \i, 
 the Covenant I mil make in tbofe days^lmllfttttnyUwsintheirhearts^and^'^' 
 their fins and iniquities ivill I rememberno more. Now where remifsiOK of fhefi 
 7j, there is no more offen-ngfor fin -, that is, our fins are fo pardoned, that we 
 needw more oblation^ we are then made partakers of the death of Chrift; 
 which we afterwards renew in memory and Eitcharifi^ and reprefenttpent. 
 But the great work is done in Baptifm : for fo it follows -, Ha'ui^g boldaejfe 
 to enter into the Hclieft by the blood of ^efus, by 4 new and living way ^th^tts^ 
 by the vail of his flejh, his Incarnation. But how do we enter into this f 
 Baptifm is the door, and the ground of this confidence for ever : fgr fobe 
 addes ^ Let us draw near with a true hearty mfull ajjuyance of faith ^ having our 
 hearts fprinkled from an evil confcience^ and our bodies wajhedwith pure water. 
 This is the conlignation of this blelled ftate, and the gate to all this mercy : 
 Let m therefore hold fijl the profejsion of oi/rfaiih ; thjuis, the Religion of a w lAm'J^of , 
 Chriftian •, the feith into which we were baptized ^ for; that is the faith th^t Je'n4^"s"""" 
 ptflifes and laves us -^ Let us therefore hold fafi this profefTion of this faith, T/fflm^'j,;; 
 and do all the intermedial works, in order to the cofifervation of it, fqch as ■^ei>^»<"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<i 
 being overtaken in fingle faults, or declining towards vitious habits ; which
 
 178 
 
 »Pet. 1.9. 
 Vrdepiit. 1. 
 </(/l:.9. of Re- 
 pentance, num 
 9. ad II. 
 
 Paul'm.Ep-ii. 
 ad Sercntm. 
 
 I Cor.ii.ij. 
 
 John J. f . 
 
 S, Bafil.de Sp'n 
 $.cap, I J. 
 
 0/ "B apt iff n. Parti. 
 
 in their feveral piopoitions, are degrees of danger and infecurity-, which 
 S. Pf/fr calls, A?i^f Tfaf >(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<i 
 faniiifieation of the baptized perfon by the Spirit of Grace : 
 
 San^m in hunc ccelo defceridit Spirit la amnem^ 
 
 Coelefliq-^ facrasfonte mar it at aquas : 
 Concipit unda Deum.,fanffamq-^ Itquoribus aim is 
 Edit ab iCterno femine progeniem. 
 The holy Ghofi: defcends upon the waters of Baptifm^ and makes them 
 prohfical, apt to produce children unto God : and therefore Saint Leo 
 compares the Font of Baptifm, to the Womb of the blefied \''irgin, wlien 
 it was replenifhed with the holy Spirit. And this is the Baptifm of our 
 deareftLord: his minifters baptize with water; our Lord at the fame time 
 verifies their Miniflery, with giving the holy Spirit : They are joyned to- 
 gether by S. Paul^ We are by one [pint baptiz.ed into one body •, that is, admit- 
 ted into the Church by Bapthm of \A''ater and the Spirit. This is that- 
 which our bleffed Lord calls ii being born of Water and of the Spirit •, by 
 Water we are facramentally dead and buried, by the Spirit we are made 
 alive. But becaufe thefe are myfterious exprelfions, and according to the 
 ftyle of Scripture, high and fecret in Ipiritual fignifications, therefore that 
 wemayunderftand what thefe things fignifie, we muif conlideritbyits 
 real effefts, and what it produces upon the Soul of a man. 
 
 I. It is the fuppletory of original Righteoufnefle , by which ^-r/^ixw was 
 at firfl gracious with God, and which he loft by his prevarication. It was 
 in him a principle of wifdome and obedience, a relation between God and 
 himfelf, a title to the extraordinary mercies of God, and a fate of fnendjlnp: 
 when befell, he was difcompofed in all, the links ofthegoldenchain and 
 bleded relation were broken-,and it fo continued in the whole life of man,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 c<n•.I.^^. 
 rvith that hely Spirit of Promife. nm }x.iv vS'wp Koc^ipet to crZf^, -n? q Tvi'u- '^ph- '• m- 
 fj^ <T(^es^y'Zf< TTW -{v^rw. The Water wafhes the body, and the Spirit john 6." I'y"' 
 feals the foul •, viz. to a participation of thofe Promiics which he hath S-o-j'- '''"™/ 
 made, and to which we receive a title by our Baptifm. '^''"''''* ^ " 
 
 2. The fecond effed of the Spirit, is Light ox Illumination -^ tliatis, the z 2, 
 holy Spirit becomes unto us the Author of holy thoughts, and firm perfwa- 
 fions, and fets to his feal that the Word of God is true , into the belief of 
 which we are then baptized, and makes Fai.tli to be a grace, and the Under- 
 ftaiiding refigned, and the Will confident, andthe Aifent Itrongerthen 
 the premiles, and the propofitions to be believed, becaufe they are belov'd, 
 and we are taught the ways of godlinelle after a new manner, that is, we 
 are made to perceive the fecrets of the Kingdome, and to love Religion, 
 and to long for heaven and heavenly things, and to defpiie the world, and 
 to have new refolutions, and new perceptions, and new delicacies, in order 
 to the eftablijliment of Faith, and its increments and perfeve ranee. T^t s.?..jf!.ia 
 
 ^(.ajw.TrHO')! Y'^^i' "^^ ttctija/nKvafJiv avi'i'pvtS^ti usoi oiovei 3-£pj'oc cc'JTfiV ^^'^ •- • 
 
 JauTw KOLTtpyd^ei. God fits in the foul when it is illuminated in Baptifm, 
 as if he fate in his Throne-, that is, he rules by a firm perfwafion, and in- 
 tire principles of obedience. And therefore Baptifm is called in Scripture, 
 (p«Ticrjo(9s, and the baptized, (pwTiiS-gngs , illtiminated: Call to minde the for- Hcb. 10, 31. 
 mer days, /« which ye were illuminated : and the fame phrafe is in the 6 to the 
 Hebrews, where the parallel places expound each other. For that which 
 S.Paul calls, arm.^ (pwTi^gf^gi, once tllumtnated-^ he calls after, AaCo'rIg. 
 TTive'Tnyi'cociv ni aA>iGft'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<'<i'<'ri'/ called /otglttOTcc or 5 SiasoTiwii aVa^aofw;, a partici- 
 pation of the Lords Refurredion. 
 
 5. And laftly, hy Baptjjm we are favcd-^ that is, we arc brought from 25. 
 death to life here, and that is the firft Refurredion, and we are brought 
 from death to life hereafter, by virtue of the Covenant of the ftateof 
 Grace, intowhich in Baptifm we enter, and are preferved from the fecond 
 death, and receive a glorious and an eternal life: Hetbatklievethandis Mark 16.16. 
 baftized^flMllbe fxved^(iido\irh\t^tdSlv'\om -^ and, accordingto hii mercy ^-j^ , 
 hefa'ved m , ^y the waging of regeneration , and renewing of the holy Chofl. 
 
 After thefe great bleffings fo plainly teftified in Scripture, and the 
 Dodrineof the Primitive Church, which are regularly conligned and he- 
 flowed in Baptifm, I ihall lefs need to defcend to temporal bleflings, or 
 rare contingencies, or miraculous events, or probable notices of things lefTe 
 certain: of this nature are thofe ftories recorded in the writings of the 
 Church, that Con(l amine was cured of aLeprofie in Baptifm, TAf<?^(?///^y ;v^;„^W.7/.u- 
 recovered of his difeafe, being baptized by the Bi(bopo( Theffklonica •, and socr. i. 5- c.e. 
 a paralytick Jew was cured as foon as he became a Chriftian, and was bapti- "^'^'" ''^■^■^' '^' 
 zed by y4///V/^i of C.p. and Billiop Arnulph baptizing a Leper, aUo cured 
 him, fiiid Vincentim Bellovacenfis. It is more confiderable, which is general- 
 ly and pioufly believed by very many eminent perfons in the Church, 
 That at our baptifm God alTigns an Angel Guardian : for then the Cate- 
 chumen being made a Servant and a Brother to the Lord of Angels, is 
 fure not to want the aids of them who />/>£■/» /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){^ivn<Jiv, g'Trepftj-piyH^i, appa- "''y ff'^.'V 
 Cwra, h'i^vQpv, 'ii^S'<l^iv^ ccrctxlicnv^ si'Sbf^ (fiuTiivov.^ Sacramentnm "vit^ & j)to>iyfj,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 
 <i finSjWe alfo praying together w"them,and faffing. Then they are brought 
 << to us where water is,and are regenerated in the fame manner of regenera- 
 << tionby which we oiu: felves are regenerated. For in baptidn, S.Pt ter ob- 
 
 1 Pet. J. II. ferves tliere are two parts,/Af body and thefpint-^ that is, aap-n^i xVjOtcr: puTi-S, 
 the putting array the filth of the flep.^ that is, the material waihing : and this is 
 baptifm, no otherwife then a dead corps is a man : the other is,(Tu;"|cr/i:r?ws 
 dya-^i emtpctimfJicf,^ the anfrver of a good confcience torvards God-., that is, the con- 
 verfion of the foul to God, that's the effecffive dilpofition in which Baptilm 
 does fave us. And in the fame fenfe are thofe fayings of the Primitive Do- 
 dors to be underflood,yi«/>«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<Sa£/(7a< Ta? /[/.eTttvoJiJai'Tat S'uva.^il'ov^ BnptiflTl 
 that can onely cleanfe them that are penitent. " Infacramcntis Trinitittt oc- 
 iiCurrit Fides crede»titim& frofefsioqtu afud aBaconficitur ylngelorum^ ubi 
 li mifcentur cwlcfUd ^ ffinlualia jcmina^ nt fanffo gcrminc nova pojsH rena- 
 ufcentium indoles frocrcari^Ht diunTrmtas ctimfidc coyicord.it ^ qutnM!*s fue- 
 iirit fxctdo^^renalcatur fpintthiliter Deo. Sic fit hominum Pater Deus^ jancla 
 u fit Mater ecclejia, fiiid optatus. The faith and profeffion of the Believei'S, i-b. 1. adv. 
 <4 meets with the ever blefled Trinity, and is recorded in theRegifter of^'"'""- 
 t' Angels, where heavenly and fpintual feeds are mingled ^ that from fo 
 <' holy a Spring, may be produced a new nature of the regeneration, that 
 "while the Trinity (wc. that is invocated upon the bapti/cd) meets with 
 «' the faith of the Catechumen, he that was born to the world, may be born 
 '< fpiritually toGod. So God is made a Father to the man, and the holy 
 Church a Mother. Faith and Repentance ftrip the old man naked, and 
 make him fit for Baprifm •, and then the holy Spirit moving upon the wa- 
 ters, cleanfes the foul, and makes it to put on the new man, who grows up 
 to perfedion and a fpiiitual life, to a life of glory, by our verification of the 
 undertaking in Baptifm on our part, and the graces of the Spirit on the 
 other. For the waters pierce no further then the skin, till the perfon puts off 
 his affedion to the fin that he hath contraded -, and then he may fay, Aqu£ 
 hit >■ 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 <j,- 
 of pardon : for fo long as a man is unpardoned, he is an enemy to God, and 
 as a dead perfon ^ and uplefTc he be prevented by the grace of God, cannot 
 do a fingle ad in order to his pardon and reftitution : fo that the firft work 
 which God does upon a man, is fo wholly his own, that the man hath no- 
 thing in it, but to entertain it, that is, not to hinder the work of God upon 
 him : and this is done in them that have in them nothing that can hinder the 
 work of grace, or in them who remove the hindrances ^ of the latter fort 
 are all fmners, who have Uved in a ftatexontrary to God ; of the firft are 
 they who are prevented by the grace of God, before they can choofe, that 
 is, little children, and thofe that become like unto little children. So that faith 
 and Repentance are not neceflary at firft to the reception of the firft grace,but 
 by accident. If fin have drawn curtains, and put bars and coverings to the 
 windowSjthefe muft be taken away ^ and that is done by faith and repen- 
 tance
 
 i8S OfBaftifm, Parti. 
 
 tance : but if the windo\vs be not fliut, fo that the light can pafTe thorough 
 John 6.-I4. them, the eye of heaven will pade in and dwell there, ^o man can come unto 
 w, unlcfje my Father drm him ; that is, the firft acceffe to Chrift is nothing 
 ofour own, but wholly of Godj and it is as in our creation, in which we 
 have an obediential capacity, but cooperate not •, onely if we be contrary to 
 the work of grace, that contrariety niuft be taken ofF,elfe there is no necelTi- 
 Mark^o. I J. ty : and if all men according to Chrifts faying, mujl receive the Kingdome of 
 Codas little children, it is certain, little children do receive it ^ they receive 
 it as all men ought, that is, without any impediment or obftrudion, with- 
 out any thing within that is contrary to that ftate. 
 
 7. 5. Baptifm is not to be eftimated as one aft, tranfient and effediveto 
 fingle purpofes, but it is an entrance to a conjugation and a ftate of blef- 
 fings. All our life is to be tranfaded by the meafures of the Gofpel-cove- 
 nant, and that Covenant is configned by baptifm •, there we have onr title 
 and adoption to it, and the grace that is then given to us is like a piece of 
 leaven put into a lump of dow: and faith and repentance do in all the pe- 
 riods of our life, put it into fermentation and adivity. Then the feed of 
 God is put into the ground of our hearts,and repentance waters it, and faith 
 makes 'nfubaBumfolum, the ground and furrows apt to produce fruits : and 
 therefore faith anci repentance are necelTary to the effedtof Baptilm, not to 
 itsfufceptionj that is, neceflary to all thofe parts oflife in which Baptifm 
 does operate, not to the firft fandion or entringinto the Covenant. The 
 feed may lye long in the ground, and produce fruits in its due feafon, if it 
 be refirefhed with the former and the latter rain, that is, the repentance that 
 firft changes the ftate, and converts the man, and afterwards returns him to 
 his title, and recals him from his wandrings, and keeps him in the ftate of 
 grace, and within the limits of the Covenant : and all the way, faith gives 
 efficacy and acceptation to this repentance, that is, continues our title to 
 the Promife, of not having righteoufnelTe exadled by the meafures of the 
 Law, but by the Covenant and Promife of grace, into which we entred in 
 Baptifm, and walk in the fame all the days of our life. 
 
 8, . 6. The holy Spirit which defcends upon the waters of Baptifm, does 
 
 not inft.-tntly produce its effeds in the foul of the baptized •, and when he 
 does,it is irregularly ,and as he pleafe: The Spirit blomth where tt UJleth^and no 
 wan kmrvethwhence it cometh^nor whither it geeth-^ and the Catechumen is 
 admitted into the Kingdome, yet the Kingdome of Cod cometh not mth ohfer- 
 Luke 17. 10. 'vation : and this faying of our blcfTed Saviour was fpoken of the Kingdome 
 »i. of Cod that is mthin us, that is, the Spirit of Grace, the power of the Gofpel 
 
 put into our hearts, concerning which,he affirgied, that it operates fo fecret- 
 ly, that it comes not with outwatdihew, neither Jla/l they fay, Lo here, orb 
 there : which thing I defire the rather be obferved, becaufe in the fame 
 Luke it. 1 6. difcourfe which our blelTed Saviour continued to that affembly, he affirms 
 this Kingdome of God to belong unto little children, this Kingdome that 
 cometh not with outward fignifications, or prefent exprefTes •, this King- 
 dome that is within us. For the prefent, the ufe I make of it is this. That no 
 man can conclude that this Kingdome of Power, that is, the Spirit of San- 
 dification, is not come upon Infants, becaufe there is no fign or expreflion 
 of it. It .is within us therefore it hath no fignification. It is the feed of 
 God ; and it is no good Argument to fay, Here is no feed in the bowels 
 ©f the earth, becaufe there is nothing green upon the face of it. For 
 
 the
 
 Part I. Of "Ba^ti^ing Infants. igp 
 
 the Church gives the Sacrament, God gives the grace of the Sacrament. 
 But becaufe lie does not always give it at the mftant in which the 
 Church gives the Sacrament, (as ifthere be a fecret impedimental the 
 fufcipient) and yet afterwards does give it, wlien the impediment is re- 
 moved (as to tlicm that repent of that impediment) u follows, that the 
 Church may adminifter rightly, even before God gives the real grace of 
 the Sacrament •, and if God gives this grace afterwards by parts, and yet all 
 ofitisthe effe(ft of that Covenant which wasconiignedin Baptifm^ he 
 that defers fome may defer all, and verifie every part as well as any paiT. 
 For it is certain,that in the inftance now madcjill the grace is defeired-,in In- 
 fants it IS not certain but that fome is collated or infufed:however,be it fo or 
 no^yet upon this account the adminillration of the Sacrament is nt<thindrcd. 
 
 7. When the Scripture fpeaks of the eflfeds of, or difpofitions to ^, 
 Baptifm, ir fpeaks in general expreffions, as being mofl: apt tofignifiea 
 common duty, or a general effed:, or a more univerfal event, or the proper 
 order of things : but thofe general expreffions do not [uffencrcumvcrjaU- 
 ter^ that is, are not to be underftood exclufively to all that are not fo quali- 
 fied, or univerlally of all fufcipients, or of all the fubjeds of the propofiti- 
 on. WhentheProphetscomplainofthe Jews, that they are fallen from 
 God, and turned to Idols, and walk not in the way of tlieir Fathers ; and at 
 other times, the Scripture fpeaks the fame thing of their Fathers, that they 
 walked perverfly toward God, flarttng afide like a broken hoiv : In thefe and 
 the like expreffions the hoi}' Scripture ufes a Synecdoche, or fignifies many 
 onely, under the notion of a more large and indefinite exprefllion •, for nei- 
 ther were all the Fathers good, neither did all the fons prevaricate : but 
 among the Fathers there were enough to recommend to poll erity by way 
 of example •, and among the Children, there were enough to ftain the 
 reputation of the age: but neither the one part nor the otheMvas true of 
 every lingle perfon. S. -fo/ji} the BapnJ} fpake to the whole audience, (iiy- 
 \\\2j^0 generation of Fibers \ and yet he did not mi^mthxiAl-fcrHJalem and 
 ^udea that went out to be kipitz-cd of hm^ were fuch ; but he under an inde- 
 terminate reproof, intended thofe that were fuch, that is, efpecially the 
 Priefts and the Pharifees. Anditismoreconfiderableyet, in the ftoryof 
 the event of Chrifts Sermon in the Synagogue, upon his Text taken out of 
 //ir/jA, All i^-'endred at his grdCiOMs words^and b.ire htm mtneffc. And ahttlc Luk.4.2i is 
 after. All they in the Synagogue were filed with wraih^ that is, it was generally 
 fo •, but hardly to be fuppofed true of every fingle perfon, in both the 
 contrary humors and uCrges. Thus Chrift fudtothe Apoftles, Tehave 
 abidden with me in my tempt aliens • and yet '■fudit^s \vas all the way a follow- 
 er of Intereft and the Bag^ rather then Chrift : and afterwards none of them 
 all did abide with Chrift in his greateft Temptations. Thus alfo, tocome 
 nearer the prefent Queftion, tlie fecret efte(5ls of Eledion and of the Spirit, 
 are in Scripture attributed to all that are of the outward communion. So 
 S. Peter calls all the Chriftian ftrangers of the Eaftern difperfion, ElceJ, ac- , p^t. ,. 1. 
 cording to the foreknowledge of God the Father : and S. Vml faith of all tlie 
 Roman Chriftians,and the lame of the Tlnijfaloniam^ that their faithtv.tsfpo- 
 ken of in ail the world; and yet amongft them it is not to be fuppofed, that 
 all the profeftors had an unreproveable faith, or that every one of the 
 Chmxhoi' 7 heffalontcawi^ an excellent and a charitable perfon: and yet 
 the Apoftle ufeth this exprellion, Tour faith growcth exceedingly^ andihe i xinfT. 1. j. 
 
 charily
 
 i5?o Of ^apti^ing Infants, Paici. 
 
 chitrifi of every one of you alt towards each other ^ aboundeth. Thefe are ufually 
 fignificant ota general cuftome or order of things, or duty of men, or de- 
 fign, and natural or proper expeilation of events ^ fuch are thefe alfo in 
 this very Queftion. As many of youas arehaptizedmtoChrifi^ haveputoa 
 Chrifl-^ that is, foit is regularly, and foit will be in its due time, and that is 
 the order of things, and the deiigned event :but from hence we cannot con- 
 clude of every perfon, and in every period of rime ^ This man hath been 
 baptized^ therefore new he is clothed with chrift^ he hathfut on Chrifi : nor 
 thus, 7 his perfon cannot inafpintual fenfe as yetput onChrtft^ therefore he 
 hath not been baptized^ thatjs, he hath not put himonina facramentalfenfe. 
 Suchisrhe (imnQoi S. Pdit/yl4'hom he hath predefiinated^them he alfocalledt, 
 ' ^ ' andwhom he called^ them he aljo jujiifed-^ and whomhe]nJiified, them he alfo 
 glorified: this alfo declares the regular event, or at lead the order of things, 
 andthedefign of God, but not the adual verification of it tp all perfons. 
 Thefe fayings concerning Baptifm, in the lilce manner are to be fo under- 
 ftood, that they cannot exclude all perfons from the Sacrament, that have 
 not all thofe real effeds of the Sacrament at all times, which fome men have 
 at fome times, and all men muft have at fome time or other, viz. when the 
 Sacrament obtains its laft intention. But he that fhall argue from hence, 
 that Children are not rightly baptized, becaufe they cannot in a fpiritual 
 fenfe put on Chrift, concludes nothing, unleffe thefe propofitions did lig- 
 nifie univerfally, and at all times, and in every perfon, and in every manner: 
 which can no more pretend to truth,then that all Chriftians are Gods Eled, 
 and all that are baptized,are Saints-,and all that are called,are juftified-,and all 
 that are once juftified, {hall be faved finally. Thefe things declare onely the 
 event of things, and their order, and the ufual efFed, and the proper defign, 
 in their proper feafon, in their limited proportions. 
 
 8. A Negative Argument for matters of fadt in Scripture, cannot con- 
 clude a L&w^ or a. necefjary^ or a regular event. And therefore fuppofing 
 that it be not intimated, that the Apoftles did baptize Infants, it foUows^^ 
 not that they did not : and if they did not, it does not follow that they* 
 might not, or that the Church may not. For it is unreafonable to argue : 
 The Scripture fpeaks nothing of the Baptifm of the holy Virgin-Mother, 
 therefore flie was not baptized. The words and deeds of Chrift are in- 
 finite which are not recorded-,and of the ads of the Apoftles we may fuppofe 
 the fame in their proportion : and therefore what they did not is no rule to 
 us, unlefle they did it not becaufe they were forbidden. So that it can be 
 no good argument to fay, the Apoftles are not read to have baptized In- 
 fants, therefore Infants are not to be baptized : but thus •, We doe not 
 finde that Infants are excluded from the common Sacraments and Cere- 
 monies of Chriftian Inftitution, therefore we m!ly not prefume to exclude 
 them. For although the Negative of a Fad is no good Argument, yet the 
 Negative of a Law is a very good one. We may not fay, tne Apoftles did 
 not, therefore we may not : but thus, they were not forbidden to doe it, 
 there is no Law againft it, therefore it may be done. No mans deeds can 
 prejudicate a Divine Law exprefted in general terms, much lefle can it be 
 prejudiced by thofe things that were not done. Tkit which is wanting can- 
 " not be numbred, cannot be eflfedual-, therefore. Baptize all nations^mxxii 
 
 fignifie all that it can fignifie, all that are reckoned in the Capitations and 
 accounts of a Nation. Now fince all contradidion to this Qiieftion de- 
 pends
 
 Part I. Of^aptifm. 191 
 
 pends wholly upon thefe two grounds • The Negative Argument in mat- 
 ter of Fadl, and the Pretences, that Taith and Repentance arc required to 
 Baptifm : lince the firft is wholly nothing, and infirm upon an infinite ac- 
 count, and the lecond may conclude, that Infants can no more be Hived 
 then be baptized ; becaufe Faith is more necellary to Salvation then to 
 Baptifm^ it being faid, He that bcUcveth not jhall be damned-^ and it is not 
 faid, He that bclievcth not jhall be excluded from Baptifm : it follows, that the 
 dodrineofthofe that refufe to baptize their Infants is upon both its legs 
 weak and broken, and infufficient. 
 
 Upon the fuppofition of thefe grounds, the Baptifm of Inhints, accor- i r. 
 ding to the perpetual piadife of the Church of God, will (land firm and 
 unlhaken upon its own bafe. For, as the Eunuch faid to Philips (Vhat hinders 
 ihcm to be baptized ^ If they can receive benefit by it, it is infallibly certain, 
 that it belongs to them alfo to receive it, and to their Parents to procure it: 
 for nothing can deprive us of lb great a grace, but an umvorthinefle or a difa- 
 bility. They are not diCibled to receive it, if they need it, and if it does 
 them good ^ and they have neither done good nor evil, and therefore they 
 have not forfeited their right to it. This therefore Ihall be the firft great 
 argument or combination of inducements ^ '' Intants receive many benefits 
 << by the fiifception of BaptUin, and therefore in charity and in duty we are 
 « to bring them to Baptilin. 
 
 I . The firft eifecft of Baptifm is. That in it we are admitted to the king- 
 dome of Chrift, offered and prefented unto him. In which certainly there 
 is the (iune adt of worlliip to God, and the fiune bleifing to the children of 
 Chriftians,as there was in prelenting the firft-born among the Jews. For 
 our children can be Gods own portion, as well as theirs-, and as they pre- 
 fented the firft-borti to God^ and lb acknowledged that God might have 
 taken his life in Sacrifice, as Avell as the Sacrifice of the Lamb, or the Ob- 
 lation of a beaft: yet when the right was confeiTed, God gave him back 
 ^ again, and took a Lamb in exchange, or a pair of Doves: So are our children 
 prefented to God as forfeit, and God might take the forfeiture, and not ad- 
 mit the babe to the Promifes of Grace : but when the prefentation of the 
 childe, and our acknowledgement, is made to God, God takes the Lamb 
 of the World in exchange,and he hath paid our forfeiture, and the children 
 are holy unto the Lord. And what hinders here:" cannot a Creeple receive an 
 almsatthe Beautiful gate of the Temple, unlefle he go thither himfelf^ 
 Or cannot a gift be prefented to God by the hands of the owners, and the 
 gift become holy and pleafing to God without its own confent:' The Pa- 
 rents have a portion of the polTeflion : Children are blefTings, and Gods 
 gifts, and the Fathers greateft wealth, and therefore are to be given again 
 to him. In other things we give fomething to God of all that he gives us; 
 all we doe not, becaufe our needs force us to retain the greater part, and the 
 lelTe faniftifies the whole : but our children muft all be returned to God ^ 
 fbrwe may love them, and lb may God too, and they are the better our 
 own, by being made holy in their prefentation : whatfoever is given to God 
 is holy, every thing in its proportion and capacity •, a Lamb is holj^ when it 
 becomes a Sacrifice-^ and a Table />/'<?/)', when it becomes an ^-///jr^ and a 
 Jioufc is holj^ when it becomes a Church ^ and a man is holj^ when he is con- 
 fecrated to be a Prtefi-^ andfo is every one that is dedicated to Religion: 
 thefe are holy perfons, the others are holy things •, and Infants are between 
 
 both
 
 i^z Of ^aptii^ing Infants. Pam. 
 
 both : they have the fandirication that belongs to them, the holinefTe that 
 can be of a reafonable nature, offcr'd and deftin'd to Gods lervice ^ but not 
 in that degree that is in an undeiftanding, choofing perfon. Certain it is, 
 that Infants may be given to God •, and if they may be, they muft be : for 
 it is not here as in goods, where we are permitted to ufe all or fome, and 
 give what portion we pleaie out of them •, but we cannot doe our duty to- 
 wards our children, unlefle we gi\'e them wholly to God, and offer them to 
 his femce and to his grace. The firft does honour to God, the fecond does 
 charity to the children. Theeffefts and real advantages will appear in the 
 fequel : in the mean time this Argument extends thus far, that Cliildren 
 may be piefented to God acceptably, in order to his fervice. And it was 
 highly pra-ceptive, when our blefled Saviour commanded, that we Ihould 
 ftf^ir little children to come to him : and when they came, they carried away a 
 bleffing along with them. He was defirous they Hiould partake of his me- 
 rits : lie is not willing, neither is it his Fathers xvill^ that any of thef: little ones 
 JhouUpcrij]}. And therefore he dyed for them, and loves, and blefled them: 
 and fo he will now, if they be brought to him, and prefented as Candidates 
 of the Religion and of the Refurredion. Chrift hath a blefling for our chil- 
 dren, but let them come to him, that is, be prefented at the doors of the 
 Church, to the Sacrament of Adoption and Initiation ^ for I know no 
 other way for them to come. 
 12, 2. Children may be adopted into the Covenant oftheGofpel, thatis, 
 
 wade partakers of the Communion of Saints^ which is the fecond efted of 
 Baptilm ^ parts of the Church, members of Chrifts Myftical body, and 
 put into the order of eternal life. Now concerning this, it is certain, the 
 Church clearly hath power to do her offices in order to it. The faithful can 
 pray for all men, they can do their piety to fome perfons with more regard 
 and greater earneftneffe : they can admit whom they pleafe in their proper 
 difpofitions, to a participation of all their holy prayers, and communions, 
 and preachings, and exhortations : and if all this be a bleffing, and all this 
 be the adions of our own charity, who can hinder the Church of God from 
 admitting Infants to the communion of all their pious offices, which can do 
 them benefit in their prefent capacity < How this does neceflarily infer 
 
 "Sffi!. IS, 5:c. Baptifm, I (hall after wards difcourfe"^. But for the prefent I enumerate. 
 That the bleffings of Baptifm are communicable to them ^ they may be 
 admitted into a fellowHiip of all the Prayers and Priviledges of the Church, 
 and the Communion of Saints, in bleffings, and prayers, and holy offices. 
 But that which is of greateft perfwafion and convincing efficacy in this par- 
 ticular, is, That the children of the Church areas capable of /^f/4w^ Cc- 
 'ucnant^ as the children of the Jews : But it wa.s the fame Covenant that Cir- 
 cumcifiondid confign, a fpiritual Covenant under a veil, and now it is tiie 
 fame fpiritual Covenant without the veiljWhich is evident to him that con- 
 fidersit; thus: 
 1^. The words of the Covenant are thefe \_[ am the Almighty God, tvalk he- 
 
 Cen. ir.iiScc. fore me, and k thou perfeff-^ J will multiply thee exceedingly. Thou pj alt he a 
 father of many Nations : Thy name /hall not he Ahram, but Abraham. Nations 
 and Kings Ihall he out of thee. I will he a God unto thee, and unto thy feed after 
 thee ; and I will give all the Land of Canaan to thy feed, and all the Males fhalL 
 be circumcifed, anditjhall he a token of the Covenant hettveen me and thee ■• and 
 he that is not circim(ifed,f\}allbem off from his people. ^The Covenant which 
 
 was
 
 Parti. Of ^af tilling Infants, ipj 
 
 was on Abrahams part was, To voalk before God^ and to he perfect .- on 
 Gods part, To blefle him with a numerous iiTue, ;ind them with the Land 
 of Canaan •, and the fign was Circumcijien^ the token of the Covenant. Now 
 in all this, here was no duty to which the pofterity was obliged, nor any 
 bleffing which Abraham could perceive or teel, becaufe neither he nor his 
 pofterity did enjoy the Promife for many hundred years after the Cove- 
 nant: and therefore as there was adutyforthepofterity which is not here 
 exprefted ; fo there was a blefling for Abraham^\\\\Kh was concealed under 
 the leaves of a temporal Promife, and which we lliall better underftand 
 from them whom the Spirit of God hath taught the myfterioufneifc of this 
 tranfadion.The Argument indeed, and the obiervation is wholly S.PauL\, Heb. 1 1. 1 j. 
 Abraham and the Patriarchs died m faith not having received the Promifes, viz. 
 of a poflelTion in Canaan. They Jaw the Prom/fcs afar off'^ they embraced J 4. 
 
 them, and looked through the Cloud, and the temporal veil, this was not 
 it •, thej might have returned t,0 Canaan^ if that had been the objed of their 
 defires, and the defign of the Promife : but they defired and didjeck a Conn- i <■ 
 
 trej^ but it was a better, and that a heavenly. This was the objed: of their de- 
 fire, and the end of their fearch, and the reward of their f-aith, and the fecret 
 of their Promife. And therefore Circumcifion was afealof the righteoujnefs ^Rom.4. 1 1, 
 faith ^ which he had before his Circumcifion^ before the making this Covenant; 
 and therefore it muft principally relate to an effed and a bleffing, greater 
 then w^as afterwards expreifed in the temporall Promife : which effed 
 wosforgivenelf 01 fins, a not imputing to ii-s our infirmities^^Hflification byfaith^ 7, 
 
 ^counting xh^t ioi- rightcoiifne(jc : and thefe effeds or graces were promifed 
 to Abraham^ not onely for his pofterity after the fcjl^ but his children after i i, 
 
 ihefpirtty even to all that Ifiall believe and ivalk in the/ieps of our father Abra- 
 ham^ which he walked in ^ being yet imcircumcifed. 
 
 This was no other but the Covenant of theGofpel, though afterwards ij. 
 otherwife configned: for fo the Apoftle expredy z^xms^t\\2\. Abraham 
 was the father of Circumcifion {viz. by virtue ot his Covenant) »/?/ onely Rom. 4.11,11. 
 10 them that are circumcifd^ but to all that believe: for this promife was not 
 through the law of works ^ or of circtmcifon^ Imt of faith. And therefore as 
 S. Paul obferves, God promifed that Abraham Jhould be a father {not of that Na- '7. 
 
 lion onely J but) of many Nations^ and the heir of the world ^ that the blefsing of , , 
 
 Abraham might come on the Gentiles through ^-ejus Chrifl ^ that we might re- 
 ceive the promife of the Spirit through faith. And, // ye be Chrifls^ then ye Gal. j-m^-^. 
 are Abrahams feed^ and heirs according to the Promije. Since then the Cove- 
 nant of the Gofpel, is the Covenant ofFaith^ and not of Works -, and the Pro- 
 mifes are Ipiritual^ not Jecular s, and Abraham the father of the faithful Gentiles^ 
 as well as the circumcifcd ^ews ^ and the heir of the world^ not by himfelf, but 
 by his feed, or the Son of Man, our Lord Jefus : it follows, that the Pro- 
 mifes which Circumcifion did feal, were the fame Promifes which are con- 
 figned in Baptifm •, the Covenant is the fame, onely that Gods people are 
 not impal'd in Pakftine^ and the veil is taken away, and the temporal is oj tutwi h 
 pafted into fpiritual, and the refult will be this. That to as many perfons^ and -r^S ;,^^« ^ia^y, 
 in a^ many capacities^ and i/i the fame d/fpojitions as the Promifes were applied f' '^^f,^"^^'^}*, 
 And did relate in Circumcifion^ to the fame they do belongs and may be applied m i^cZ-^Ymti- 
 
 loM m.f>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^<?w4«j, and the third to the Calattans.) And therefore if In- 
 fants were then admitted to it, andconfigned to it by a Sacrament which 
 they underftood not any more then ours do, there is not any reafon why 
 ours lliould not enter in at the ordinary gate and door of Grace as well as 
 they. Their children were circumcifed the Eighth day, but were inftruded 
 afterwards, when they could enquire what thele things meant. Indeed their 
 rrofelytes were frjl taught, then circumciied ^ fo are ours, baptized : but 
 their Infants were configned^V/, and fo mufl ours. 
 1(5. 5. In Baptifm we are ^^r« a^4/« -, and this Infants need in the prefenc 
 
 circumftances, and for the fame great reafon, that men of age and reafon 
 do. For our natural birth is either of it felf infufficient, or is made lb by the 
 fall of Adam, and the confequent evils, that nature alone, or our firft birth, 
 cannot bring us to heaven, which is a fupernatural end, that is, an end above 
 all the power of our nature as now it is. So that if nature cannot bring us to 
 heaven,^>'/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<fled. That to the new birth is required dif- 
 pofitions of our own, which are to be wrought by and in them that have 
 the ufe of reafon : befides that this is wholly again ft the Analogy of /? ;^ov 
 birth, in which the perfon to be born is wholly a paifive, and hath put into 
 him the principle that in time will produce its proper adlions : It is certain, 
 that they that can receive the new birth, are capable of it •, the effed of it is a 
 poflibiUty of being fxved, and arriving to a fupernatural felicity. If In- 
 fants can receive this effed, then alfo the new birth, without which they 
 cannot receive the effed. And if they can receive falvation, theeffedof 
 the new birth, what hinders them, but they may receive chat that is in order 
 to that effed, and ordained onely for it -, and which is nothing of it felf,but 
 in its inftitution and relation,and which may be received by the fame capaci- 
 ty in which one may be created,that is,a paffivity, or a capacity obediential. 
 17. 4. Concerning pardon of fins, which is one great effed of Baptifna, it is 
 
 certain, that Infants have not that benefit which men of fin and age may 
 receive. He that hath a fickly ftomach drinkes wine, and it not onely re- 
 freflies his fpirits, but cures his ftomach. He that drinkes wine and hath not 
 tliat difeafe, receives good by his wine, though it does not minifter 
 
 to
 
 Pare I. Of ^aft't^tng Infants. 1 5? ^ 
 
 to fo many needs it •, refreflies him , though it does not cure him : and 
 when oyle is poured upon ii mans head, it does not always heal a wound, 
 but fometimes makes him a chearful countenance, fometimes it configns 
 him to be a King or a Prieft. So it is in Baptifm: it does not heal the 
 wounds of adual lins, becaule they have not committed them •, but it takes 
 off the evil of Original (in : whatlbever is imputed to us by AcLims prevari- R<"n- M7>«» 
 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/«///<i«'s (^idfcjtiridt innocens xtas adremif Lib.deBaptif. 
 (!Oftempeccatoium ? what need Innocents haft en to the remission of (ins •: is foon ' • •*• 
 anfwered. It is true, they need not in refpedl of any adual iins, for fo they 
 are innocent : but in refped of the evils of their nature, derived from their 
 original, and m refpe^l of future iins in the whole fhite of their life, it is ne- 
 ceflary they be put into a ll:ate of pardon before they lin, becauie iome fin 
 early, feme fin later-, and therefore unlefie they be baptized lb early, as 
 to prevent the firft fins, they may chance dye in a fin, to the pardon of 
 which they have yet derived no title from Chnit. 
 
 6. The next great clfed: of Baptifm, which children can have, is //6t' 19. 
 spirit of Sant'tification^ and if they can be baptized with i'Vntcr and the Spirit^ 
 it will be facriledge to rob them of fo holy treafurcs. And concerning this, 
 although it be with them, as S. PauK^.ys of Heirs, The heir fo long as he is a 
 childe dijftrcth nothing from a fervant, though he he Lord of all -, and children, 
 although they receive the Spirit of Promife, and the Spiritof Grace, yec~ 
 in reflect of aBual exercifc ^ they difter not from them that have them not 
 at all, yet this hinders not but they may have them. For as the reafonable 
 foul and all its faculties are in children, Will and Undcrftanding^ Pafsions^ and 
 Powers of AttraBton and Profiilfion^ yet thefc ficulties do not operate or 
 come abroad till time and art, oblervation and experience have drawn 
 them forth into adion : fo may t lie Spirit of Grace, the principle of Chri- 
 ftian life, be infufed, and yet lye without adion till in its own day it is 
 drawn forth. For in every Chriftian there are three parts concurring to 
 his integral conftitution,S^4'i'^"*^'^ "''A ^"d Spirit:, and all thefe have their 
 proper aftivities and times, but cvcrj one in his own order ^ firfl that which is 
 natural^ then that which is Jpiriti/al. And as Ariflotlc faid, A mm firfl lives 
 the life of aplant^thcn of abeaft, and laftl^ of a man^ is true inthisfenie: and 
 the more ipiritual the principle is, the longer it is before it operates, becaufe 
 more things concur to Ipiritual adions, then to natural: and thefe are ne- 
 ceflary, and therefore firft ^ the other are perfed, and therefore laft. And 
 who is he that fo well underftands the Plulofophy of this third principle of a 
 Chriftians life, the Spirit^ as to know how or ivhen it is infufed,and how it o- ^ 
 
 perates in all its periods, and what it is in its beeing and proper nature ^ and 
 whether it be like the foul, or like the faculty, or like a habit, or how or to 
 whatpurpofes God in all varieties does diipcnfe it-f Thefe are fecrets 
 which none but bold people ufe to decree, and build propofitions upon 
 their own dreams. That which is certain, is, * That the Spirit is the princi- 
 ple of a new life, or a new birth. "^ That Baptifm is thelaver ofthisnew 
 birth. "^ That it is the feed of God, and may lye long in the furrows be- 
 fore it fprings up. * That from the faculty to the ad, the paflage is not al- 
 ways fudden and quick. "^ That the Spirit is the earneft of our inheritance, 
 thatis,ofReUuTedionto eternal life: which inheritance becaufe children 
 we hope lliall have, they cannot be denyed to have Its Zealand carnefl; that 
 is,iftheyihal!iiavcall,theyarenotto be denyedapart. * That children 
 have fome etfeds of the Spirit^ and therefore do receive it, and are baptized 
 
 U 5 «''//'
 
 1 5)8 Of "Baptising Infants. p,„ i. 
 
 ivith the Spirit^ and therefore may rvithn\itcr : which thing is therefore true 
 and evident, becaule fome children are landitied, as Jeremy and the Bapift^ 
 and therefore all may. AndbecaufealHignification of perfonsis ajieffedt 
 of the holy Ghoft, there is no peradventure but they that can be fanftified 
 by God, can m that capacity receive the holy Ghoft : and all the ground of 
 diff'enting here, is onely upon a miftake, becaufe Infants do no d£t of Jioli- 
 nefle, they fuppofe them incapable of the grace of Sandification. Now 
 Sanittfcationo'i c\\M^&n^ is their adoption to the inheritance of foas, theu 
 prefentation to Chrift, their conlignation to Chrifts fervice, and to Reiur- 
 redion, their being put into a polTibility of being faved, their refticution to 
 Gods favour, which naturally, that is, as our nature is depraved and punilh- 
 cd, they could not have. And in fliort the cafe is this: " Original Righte- 
 oufnefle was in Adam after the manner of nature, but it was an ad or effed 
 ofgrace,andbyitmen were«o/w>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 «<?/ ^i>?-^, 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 <j 
 
 he who was the Lord of the Creatures, who in their firft feeds have an obe- 
 diential capacity to receive theimprefles ofwhat forms he pleafes to im- 
 print, could give new natures, and produce new quahties in that fubjed, in 
 which he choofes to glorifie his Son. 
 
 This beginning of miracles did JESUS in Ca»a of Galilee. For all S, 
 thofe miracles whicli are reported to be done by CHRIST in his infan- 
 cy, and interval of his younger years, are Apocryphal and fpurious,/j(^«f^ 
 by trifling underftandin^s, (who think to fcrve GO D with a well-meant 
 \ye^)7!indi fromoted hy the credulity of fuch perfons,in wlioft hearts eafi- 
 nefle, folly, and credulity are bound up and tyed fait with iilken thread, 
 and eafie^ftnefles of religious afte^itions, not made fevere by the rigours 
 ofwifdome and experience. Jhis frjl miracle manif e fid his Glory ^ and his 
 Dijciples believed in him. 
 
 ^J. S E C T. 1 0. 
 
 Conjldiratlons touching the vocation of fiyeT^ifcipleSy 
 
 and of the firjl Miracle of JESUS done 
 
 at Cana in Galilee^ 
 
 AS foon as ever ^vhn the Baptift was taught by the defcent of the ho- 
 ly Spirit, that //-//^ was JESUS, he inftantly preaches him to all 
 that came near him. For the holy Gholf washisCommiffion, and 
 inftruftion •, and now he was a Mmifter Evangelical •, and taught all thofe 
 that have the honour to be fervants in fo facred unploymcnt,that they muft 
 r\otgo^ till they be (ent^ nor fpeak till they be inftruded, nor yet hold their 
 peace when their Commiflion is figned by the confignation of the Spirit in 
 ordinary Miniftery. For all power and all wifdcrne is from ahove^ and in fpi- 
 ritual miniftiations is a direft emanation from the holy Spu-it : that as no 
 man is fit to fpeak the myfteries of godlmelle, be his perfon never fo holy^ 
 unlefle he derive wifdome in order to fuch minifteries; fo be he never lo 
 inftrudied by the afTiftanceofart or mfufed knowledge, yet unlefle he alfo 
 have derived pomr as well as skilly authority as \vell as knowledge from the 
 (ame Spirit, he is not enabled to minifler in publick in ordinary miniftrati- 
 ons. The Baptift was lent by a prime defignation to prepare the way to 
 JESUS, and was inftruded by the flime Spirit, which had fandified or 
 confecrated him in his Mothers womb to this holy purpofe. 
 
 When the Baptift had ihewed JESUS to ylndretv and another Difci- 
 ple,they immediately follow him with the diftances and fears of the firft 
 approach, and the infirmities of new Converts •, but J E S U S feeing 
 them following their frfi light ^ invited them to fee the Sun •, For GOD 
 loves to cherifli infints in grace, and having fown the immortal feed m their 
 hearts if it takes root downwards,and fprings out into the verdure of a leafcj 
 he ftill waters it with the gentle rain of the holy Spirit, in graces and new 
 afliftances, till it brings forth the fruits of a holy converfation. And GOD, 
 who knows that infants have need of pleafant, and gentle, and frequent nu- 
 triment, hath given to them this comfort, that himfelf will take care of 
 
 their
 
 i\6 Qo njiderations of the Vocation Part n. 
 
 their firft beginnings, and improve them to the ftrength of men, and give 
 them the ftrengths of nature, and the wifdom oi the Ipirit, which ennoble 
 men to excellencies and perfedions. By the preaching of the Baptift they 
 were brought to feek for C H R I S T , and when they did, CHRIST 
 found them, and brought them home, and made them^^; d night with htm-^ 
 which was more fiwour, then they lookt for. For fo G O D ufually difpen- 
 fes his mercies, that they may run over our thoughts and expedations, and 
 are given in no proportion to us , but according to GODS meafures, he 
 confidering not what we arc worthy oi^ butwhatisfitfor/y/wto^/'Vf • he 
 onely requiring of us capacities to receive his favour, and fair reception and 
 entertainment of his graces. 
 
 5. When Andrew had found JESUS, he calls his Brother i'/Ww to be 
 
 partaker of his joyes, which (as it happens in accidents of greateft pleafure) 
 cannot be contained within the limits of the pofTelTors thoughts. But this 
 calling of Pf^fr was not to a beholding, but to a participation of his felici- 
 ties ^ for he is ftrangely covetous, who would enjoy the Sun, or the air, or 
 the fea, alone •, here was treafure for him and all the world •, and by light- 
 ting his brother Simons taper he made his own light the greater, and more 
 glorious. And this is the nature of grace, to be diffufive of its own excel- 
 lencies s for here no envy can inhabite -, the proper and perfonal ends of 
 holy perfons in the contad, and tranfmiilions of grace are increafed by the 
 participation and communion of others. For our prayers are more effedual, 
 our aids increafed, our incouragement and examples more prevalent,GOD 
 more honoured, and the rewards of glory luve accidental advantages by the 
 fuperaddition of every new Saint and beatified perfon 5 the membei-s of 
 the myftical body, when they have received nutriment from GOD, and 
 his holy Son, fupplying to each other the fame which themfelves received, 
 and live on, in the communion of Saints. Every new ftar guilds the firma- 
 ment and increafes its firft glories-, andthofe,who are inftrumentsof the 
 converfion of others, fli&U not onely introduce new beauties, but when 
 themfelves fliine like the ftars in glory, they Ihall have fome reflexions 
 from the light of others , to whofe fixing in the Orbe of heaven themfelves 
 have been inftrumental. And this confideration is not onely of ufe in the 
 exaltations of the dignity Apoftolical and Clerical, but for the enkindling 
 even of private charities', who may do well to promote others inteiefts of 
 piety, in which themielves alfo have fome concernment. 
 
 ^. Thefe Difciples asked of C H R I S T where he dwelt ;^ESUS an- 
 
 fwercd. Come and fee. It wasananfvver very expieffive of our duty in this 
 inftance. It is not enough for us to underftand where C H R I ST inha- 
 bites, or where he is to be found •, for our underftandings may follow him 
 afar off, and we receive no fatisfadion, unlefTe it be to curiofity •, but we 
 mnOi^o where he is^ eat of his meat, waih in his lavator)^, reft on his beds, 
 and dwell with him ; for the holy JESUS hath no kind influence upon 
 thofe, who ftand at diftance, fav^e onely the affedions of a Loadftone, apt to 
 draw them nigher, that he may tranfmit his virtues by union and confede- 
 rations-, but iftheyperfift in a fullen diftance, they ihall learn his glories, 
 as Dives underftood the peace o{ Lazarus^ of vi'hich he was never to parti- 
 cipate. Although the Son of man hath not where to hide his head, yet he hath 
 many hoafes where to convey his graces -, He hath nothing to cover his 
 owOj but he hath enough to fandifie ours-, and as he dwelt in fuch houfes, 
 
 which
 
 Part II. of fiye Difcifles. 117 
 
 which the charity of good people then aftorded for his enrertainment, fo 
 now he loves to abide in places which the religion ot his fervants hath vow- 
 ed to his honour, and the advantages of Evangelical miniftrations. Thither 
 we mufl come to him, or any where elfe, where we may enjoy him ; he is 
 to be tound in a Church, in his ordinances, in the communion of Saints , in 
 every religious duty, in the heart of every holy perfon^ and if we go to 
 him bv the addreifes of religion in holy places, by theminiftery of holy 
 rites, by charity, by the adherences of fiith, and hope, and other combining 
 graces,' the graces of union and ibciety, or prepare a lodging for him wichin 
 us, that he may come to us, then ihall we feefuch glories, and intenour g^^^,^^^^^^ 
 beauties, wliic'h none know, but they that dwell with him. The fecretsof/;;,^^//;^ dc- 
 Ipiritual benediclion are underifood onely by them, to \\hom they are con- """"•c-ciem. 
 veyed even by the children of his houfe. Cemeandfee. 
 
 S. Jndrew was called, and that by CHRIST immediarel\', his Bro- 5. 
 ther Simon next, and that by Andreiv ^ but yet JESUS changed Simons 
 name, and not the others •, and by this change delign'd him to an eminency 
 of office, at leaft in fignihcation, principally above his Brother, or die fepa- 
 rately, and diftinctly from him-, to ihew that thefe graces and favours, 
 which do not immediately cooperate to Eternity, but are gifts and offices, 
 or impreffos of authorit)-, are given to men irregularly, and without any 
 order of prcedilponentcaufes, or probabilities on our parr, but are iCTuesoi 
 abfolute pixdeflination ; and as they have efficacy from thole reafons 
 whuch GOD conceals, fo they have fome purpofes as conceal'd as their 
 caufes ; onely if G O D pleafes to make us vellels of fair imployment, and 
 of creac capacity, we lli.iU bear a greater burden, and are bound to glorifie 
 GOD with fpecial offices-, but astheieexteriourand vneftedive graces 
 are given upon the fame good will of G O D , which made this matter to 
 be a humane body, when if G O D had (o pleafed it was as capableof be- 
 ing made a fungus or afponge: fo they are given to us with the fame in- 
 tentions as are our fouls,that we might glorifie GOD in the diftincl capacity 
 of grace, as before, of a realbnable nature. And behdes^that it teaches us 
 to magnihe GODS free mercy, lb it removes eveiy fuch exalted perfon 
 from being an objed of en\'y to others, or from plealing himfelf in wainer 
 opinions ^^for GOD hath made him of fuch an imployment as freely and 
 voluntarily as he hath made him a man, and he no more cooperated to this 
 grace . then to his own creation, and may as well admire himfelf for being 
 born in Itxly^ or from rich parents, or for having two hands, or two feet, 
 as for having received fuch a defignation extraordinary. But theie things 
 are never inftruments of reputation among fevere underftandings, and ne- 
 ver but in the fottilh and unmanly apprehenfions of the vulgar. Onely this, 
 when GOD hath imprinted an authority upon a perfon, although the man 
 hath nothing topleafe himfelf withall but GODS grace, yet others are 
 to pay the duty, which that impreflion demands-, which duty becaufe it 
 r apports to GOD, and touches not the man, but as it pafTes through him 
 to the fountain ofauthoiity and grace, it extinguillies all pretences of opi- 
 nion and pride. 
 
 When JESUS efpied Nathdn.ul (who alfo had been called by the ^. 
 firft Difciples) coming towards him, he gave him an excellent charader, 
 calling liim atrue Jfrjeltteintvhomrvoi noguile, and admitted him amongft 
 the firlft Difciples of the inftitution^ by this char a^er in one ofthe firft of 
 
 Y his
 
 z 1 S Con (Id. of t he yocation of five Vijciples . Pan ii. 
 
 his Scholars hallowing fim^licitf offpirit^ and receiving it into liis difcipline, 
 that it might now become a virtue and duty Evangelical. For although it 
 concerns us, as a Chridian duty, to be prudent, yet the prudence of Chri- 
 rtiapity is a duty of fpirituall efted, and ininlbncesof"religion,withno 
 other purpofes then to avoid giving offence to thofe that are without, and 
 to thole that are v.'ithin-, that we caufc no difreputation to Chriftianity -, 
 that we do nothing, that may encourage enemies to the religion, and that 
 thofe, that are within the communion and obedience of the Church, may 
 not fuffer as great inconveniences by the indifcreet condudl of religious 
 aftions,as by dired temptations to a fin. Thefe are the purpofes of private 
 prudence, to v\hich in a greater meafure, and upon more variety of rules the 
 Governours of Churches are obliged. But that, which Chriftian fimplicity 
 prohibites, is the mixing arts, and unhandfome means for the purchafe of 
 our ends -, witty counfels that are underminings of our neighbour, deftroy- 
 ing his juft intereft to ferve our own ; ftratagems to deceive, indefinite and 
 inlignificant anfwers, with fraudulent deiign, unjuft and unlawful conceal- 
 ment of our purpofes, fliUacious promifes and falfe pretences, flattery, and 
 unjuft and unreaibnable praife, faying one thing and meaning the contrary, 
 pretending religion to fecular defignes, breaking faith, taking falfe oaths, 
 and fuch other inftruments of humane purpofes framed by the Devil, and 
 fent into the world to be perfeded by man. Chriftian iimplicity fpeaks no- 
 thing but its thoughts ; and when it concerns prudence, that athoughtor 
 purpofe fliould be concealed, it concerns limplicity that lilence be its Co- 
 ver, and not a falfe vizor ; it rather fuffers inconvenience then a lye, itde- 
 ftroyes no mans right, though it be inconfiftentwith my advantages, it re- 
 proves freely, paUiates no mans wickednelfe, it intends what it ought, and 
 does what is bidden, and ufes courfes regular and juft, fneaks not in corners, 
 and walksalways in the eye of G O D, and the face of the world. 
 7, JESUS told Nathamel^ that he knew him, when he law him under the 
 
 figtree,andiV<t//^4»<if/tookthattobe probation Efficient, that he was the 
 Meffias, and believed rightly upon an infufficient motive ^ which becaufe 
 JESUS did accept, it gives teftimony to us that however faith be produ- 
 ced, by means regular, or by arguments incompetent, whether it be proved 
 or not proved, whether by chance or deliberation, whether wifely or by 
 occafion^ fothat faith be produced by the inftrument, and love by faith, 
 Gods work is done, and fo is ours. For if S. PmI rejoyced that CHRIST 
 was freached^ though hj the envy of peevifh perfons : certainly GOD will 
 not rejed an excellent produft, becaufe it came from a weak and lickly pa- 
 rent : and he that brings good out of evil, and rejoyces in that good having 
 firft triumphed upon the evil, will certainly take delight in the faith of the 
 moft ignorant perfons, which his own grace hath produced out of innocent 
 though infufficient beginnings. It was folly in Naaman to refufe to be cu- 
 red, becaufe he was to recover onely by wailiing in Jordan. The more in- 
 competent the means is, the greater is the glory of G O D, who hath pro- 
 duced waters from a rock,and fire from the collifion of a fponge and wooUj 
 and it is certain, the end, unlefie it be in produdfs meerly natural, does not 
 take its eftimate and degrees from the external nieans. Grace does miracles, 
 and the produt^ions of the Spirit in refped of its inftruments,are equivocal, 
 extraordinary, and fupernatural ; and ignorant perfons beleeve as ftrongly, 
 though they know not why, and love G O D as heartily, as greater fpirits 
 
 and
 
 pirtii. Qonfid.oftbefirllMiracley^c, zi^ 
 
 and more excellent undeiftandings ; and when G O D pleafe, or if he fees 
 it expedient, he will do to others, as to Nathan. tel^ give them greater argu- 
 ments, and better inftruments for the confirmation and heightning of their 
 faith, then they had for the firft produftion. 
 
 When JESUS had chofen thefe few Difeiples to be witnefles of fuc- ^'' 
 ceeding accidents, every one of which was to be a probation of his miflion 
 and Divinity, he entred into the theatre of the world at a marriage feafl ; 
 which he now firft hallowed to a facramental fignification, and made to be- 
 come myfterious ; he now began to choofe his fpoufe out from the com- 
 munities ofthe world, and did mean to endear her by unions inefflible and 
 glorious, and confign the Sacrament by his bloud, which he firftgavema 
 lecret reprefentment, and afterwards in letter and apparent eftufion. And 
 although the holy JESUS did in his own perfonconfec rate celibate^ 
 and abftinence and chaftity in his mothers : yet by his pre fence he alfo hal- 
 lowed marriage, and made it honourable, not onely in civil account, and 
 theritesofHeraldry,butina fpiritual fenfe , he having new fublim'd it by 
 making it aSacramental reprefentment ofthe union of Chrift and his Spoufe 
 the Church. And all married perfons fliould do well to remember, what 
 the conjugal fociety does reprefent, and not break the matrimonial bond, 
 which is a myfterious ligament of C H R I S T and his Church •, for who- 
 ever diftblves the facrednefle ofthe myfterie, and unhallows the vow by vi- 
 olence and impurity, he diftblves his relation to CHRIST. To break 
 faith with a wife or husband is a divorce from JESUS, and that is a fepa- 
 ration from all pofllbilities of felicity. In the time oi the Mofaical Statutes, 
 to violate marriage was to do injuftice and dillionour, and a breach to the 
 llmftions of nature, or the firft conftitutions •, But hvo bands more are added 
 in the Gofpel, to make Marriage more facrcd : For now our bodies arc 
 made TewfUs ofthe Holy Ghoft, and the rite of Marriage is made Jig»ifi- 
 cant and Sacramental^ and every ad of adultery is profanation and irreli- 
 gion, it defecrates a Temple, and defloures a myfterie. 
 
 The married paire were /'^/y, but feor^^ind they wanted wine, and the 9' 
 blefled Virgin Mother, pitying the affront ofthe young man, complained 
 to J E S U S of the want ; and JESUS gave her an anfwer which promi- 
 fed no (iuisfaftion to her purpofes. For now that JESUS had lived thirty 
 years, and done in perfon nothing anfwerable to his glorious birth, and mi- 
 raculous accidents of his perfon,flie longed till the time came in which he 
 was to manifeft himfelf by anions as miraculous, as the ftar of his birth ^ flie 
 knew by the rejedingofhis trade, and his going abroad, and probably by 
 his own difcourfe to her, that the time was near •, and the forwardnefle of 
 her love and holy defires pofUbly might go fome minutes before his own 
 precife limit. However JESUS anfwered to this purpofc, to (hew, that 
 the work he was to do, was done, not to fatisfie her importunity, which is 
 not occafion enough for a miracle, but to profecute the great work of divine 
 defignation. For in works fpiritual, and religious, all exteriour relation 
 ceafes •, the worlds order and the manner of our nature, and the infirmities 
 of our perfon have produced focieties,and they have been the parents of re- 
 lation ; and G O D hath tyed them faft by the knots of duty, and made 
 the duty the occafion, and opportuni ties of reward •, But in anions fpiritu- 
 all, in which we relate to G O D, our relations are founded upon the fpirit, 
 and therefore we muft do our duties upon confiderations feparate, and 
 
 Y 2 fpiritual:
 
 110 Con fid. of the firjl Mir a de^ (s"c- Part u. 
 
 fpiritual-, but never fuffer temporal relations to impede our religious duties? 
 Chriftianchaiityisahiglier thing then to be confined within the terms of 
 • sy-w-tiH* -^ dependence and correlation, * and thofe endearments whicii leagues, or 
 rixoolt^y. wf nature, or Ibciety have made, pafle into fpiritual, and like rtars in the pre- 
 SIKo" ^^"<^^' °^ ^"^^ ^"" appear not, when the heights of the fpirit are in place, 
 ffiultw, ij OT- Where duty hath prepared fpecial inftances, there we muft for religion fake 
 ^l"'^''^''?'- promote them-, but even to our parents, or our children the charities of 
 WxWmtx^o- religion ought to be greate r then the affedlions of fociety : And though we 
 lit: general, are bound in all offices exteriour to prefer our relatives before others, be- 
 caufe that is made a duty •, yet to purpofes fpiritual, all perfons eminently 
 holy, put on the efficacy of the fame relations, and pafle a duty upon us of 
 religious afteftions. 
 J p. At the command of J E S U S the Water-pots were filled with water, 
 and the water was by his Divine power turned into wine -, where the dif- 
 ferent oeconomy of G O D and the world is highly obfervable. E'ver'^ 
 m.in fcts forth good wine at frfl^ and then the xvorfe-^ but GOD not onely 
 * turns the water into wine, but into fuch wine that the laft draught is moft 
 
 pleafant. The world prefents us with fair language, promifing hopes, con- 
 venient fortunes, pompous honours, and thefe are the outfides of the bole ^ 
 but when it is fwallowed,thefe diffolve in the inftant, and there remains bit- 
 ternefle, and the malignity of Colloquintida. Every fin fmiles in the firft 
 addrefle, and carries light in the face, and hony in the lip, but when we have 
 well drunk^then comes that which is worfe, a whip with fix ftrings, fears and 
 terrours of confcience, and fliame and difpleafure, and a caitive difpofition, 
 and diffidence in the day of death. But ivhen after the manner of the purify- 
 ing of the Chrijitans we fill our water- fots with water, watering our couch 
 with our tears, and moiftening our cheeks with the perpetual diftillations of 
 repentance, then CHRIST turns our water into wine, jfr/? penitents and 
 then communicants, firfl: waters of for row, and then the wine of the Chalice-, 
 firft the juflificationsofcorredion, and then the fan 6iifi cations of the Sa- 
 crament, and the effeds of the divine power, joy, and peace, and ferenity, 
 hopes full of confidence, and confidence without fhame, and boldnefle 
 without prefumption -, for JESUS keeps the l>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,<iW follow their ix.t\\,and imitate their lives, while they imitate thee, and that 
 I alfo in my capacity and proportion may do feme of the meaner of fees of fpiritual 
 building, by prayers, and by holy difcourfes, andfraternalcorre£lion, and friendly 
 exhortations, doing advantages to fuch fouls with whomjfhallcon'verfe : and 
 
 fmce
 
 PMtii. TheTrayer. zzi 
 
 fmce thou wertf leafed to enter upon the jl age of the world with the commencement 
 cf mercy ^ and a miracle^ be f leafed to vifit my foul with thy miraculous grace^ 
 turn my water into wine^ my natural defres into fitfernatural ferfe^ions^ and let 
 my forrows be turned into jeyes^ my fins into virtuous habits^ the wcaknefjcs of 
 humanity into communications of the Divine nature^ that fince thou keepejl the 
 beft unto the laft, / may by thy afsiflance grow fromgrace togracc^ till thy gifts 
 be turned to reward^ and thy graces toparticipation of thy glory ^ O eternal and 
 ever blejfcd ^ESll. Amen. 
 
 Discourse VII. 
 Of Faith. 
 
 N 
 
 ^thanaels faith was produced by an argument not demonftrative, 
 not certainly concluding-,C H R I S T knew him,vvhen he faw him 
 firft, and he beleeved him to be the Meffias •, his faith was excel- 
 lent, whatever the argument was. And if I beleeve a God, becaufe the Sun 
 is a glorious body, or becaufe of the variety of plants, or the fabrick and 
 rare contexture of a mans eye, I may as fully alTent to the Conclufion, as if 
 my belief dwelt upon the Demonftrations made by the Prince of Philofo- 
 phersinthe 8ofhisPhyficks,andi2of his Metaphyficks. This Ipremife 
 as an inlet into the confideration concerning the faith of ignorant perfons. 
 For if we confider upon what eafie terms moft of us now are Chriftians, we 
 may poffibly fufped: that either faith hath but little excellence in it, or we 
 but little faith, or that we are miftaken generally in its definition. For we 
 are born of Chriftian parents, made Chriftians at ten days old, interrogated 
 concerning the articles of our faith by way of anticipation, even then when 
 we underftand not the difference between the Sun and a tallow candle-, from 
 thence we are taught to fay our Catechifme, as we are taught to fpeak, when 
 we have no reafon to judge, no difcourfe to difcern, no arguments to con- 
 teft againft a propofition, in cafe we be catechifed into falfe dodlrine ; and 
 all that is put to us, we beleeve infinitely, and without choice, as children 
 ufe not to choofe their language 5 and as our children are made Chriftians, 
 juft fo are thoufands others made Mahumetans, with the fame neceffity, the 
 fame facility. So that thus far there is little thanks due to us for beleeving 
 the Chriftian Creed, it wasindifferent to us at firft, and at laft our educati- 
 on had fo pofTeft us, and our intereft, and our no temptation to the contra- 
 ry, that as we were difpofed into this condition by providence, fo we re- 
 main in it without praife or excellency. For as our beginnings are inevita- 
 ble, fo our progrefle is imperfed, and infufficient, and what we begun by 
 education we retain onely by cuftome, and if we be inftruded in fome 
 (lighter arguments to maintain the (ed or faftion of our countrey religiori, 
 as it difturbs the unity of Chrifteadome, yet if we examin and confider the 
 account upon what flight arguments we have taken up Chriftianity it felf, 
 (as that it is the religion of our Countrey, or that our fathers before us were 
 of the fame faith, or becaufe the Prieft bids us, and he is a good man, or for 
 fomething elfe , . but we know not what ) we muft needs conclude it the 
 
 Y3
 
 12.2, Of Faith. Part II. 
 
 good providence of G O D , not our choice, that made us Chriftians. 
 2. Butifthe queftion be, Whether fuch a faithbe in it felf good and ac- 
 
 ceptable, that rehes upon infafficient and uncotivinchg grounds-^ I fuppofe 
 x\\\sc^koi Nathanad will determine us, and when we confider, that faith 
 is an wfufedgrace^ if G O D pleafes to behold his own glory in our weak- 
 nefleofunderftanding, it is but the fame thing he does in the inftances of 
 his other graces. For as G O D enkindles chantj upon variety of means, 
 and inftruments, by a thought, by a chance, by a text of Scripture, by a na- 
 tural tendernelfe, by the fight of a dying or a tormented beaft : So alfohe 
 may produce/4//^ by arguments of a differing quahty, and by iffuesof his 
 providence he may engage us in fuch conditions, in which as our under- 
 ftanding is not great enough to choofe the beft, fo neither is it furniflied 
 witii powers to rejeft any propofition -, and to beleeve well is an effed of a 
 fingular predeftination, and is a gift in order to a grace, as that grace is in 
 order to falvation. But the infufficiencyof an argument, or difability to 
 prove our religion is fo far from difabling the goodneffe of an ignoranc 
 mans faith, that as it may be as ftrong as the faith of the greateft Scholar , 
 fo it hath full as much excellency, not of nature^ but in order to divine acce- 
 ftance. For as he, who beleeves upon the onely ftock of education, made 
 no eledion of his faith •, fo he, who beleeves what is demonftrably proved, 
 is forced by the demonftration of his choice. Neither of them did choofe, 
 and both ot them may equally love the article. 
 , So that, fince a fmall argument in a weak underftanding does the fame 
 
 ^' work, that a ftrong argument in a more fober and learned, that is, it con- 
 vinces and makes faith, and yet neither of them is matter of choice •, if the 
 thing beleeved be good, and matter of duty or neceffiry, the faith is not re- 
 jededby GOD upon the weakneffe of the firft, nor accepted upon the 
 ftrength of the latter principles •, when we are once in, it will not be enqui- 
 red by what entrance we pafled thither ; whether GOD leads us, or dnves 
 us in, whether we come by Difcourfe or by inffiration^ by the guide of an 
 Angel or the condudl of Mofes^ whether we be born or made Chriftians, it is 
 indifferent, fo we be there, where we fliould be ; for this is but the gate of 
 duty, and the entrance to felicity. For thus farre faith is but an a6l of the 
 underftanding^ which is a natural faculty, ferving indeed as an inftrument: 
 to godlineffe, but of it felf no part of it •, and it is juft like fire prt)ducing its 
 aft inevitably, and burning as Jong as it can, without power to interrupt or 
 fufpend its aftion ; and therefore we cannot be more pleafing to G O D 
 for underftanding rightly, then the fire is for burning cleerly : which puts 
 us evidently upon this confidcration, that Chriftian faith, that glorious du- 
 ty, which gives to Chriftians a great degree of approximation to G O D by 
 JESUS CHRIST, muft have a great proportion of that ingredient 
 which makes aftions good or bad, that is, of choice and eledion. 
 
 For the faith of a Chriftian hath more in it of the rvill then of the under- 
 ^' fianding. Faith is that great mark of diftinftion, which fcparates and gives 
 formality to the Covenant of the Gofpel, which is a law of faith. The faith 
 of a Chriflian is his Religion, that is, it is that whole conformity to the infti- 
 tution or Difcipline of JESUS CHRIST, which diftinguifhes him 
 from the believers of falfe religions. And to be one oi the faithful fignifies 
 the fame with being a Difeifle, and that contains obedience as well as be- 
 lieving. For to the fame fenfe are all thofe appellatives inicriptureC r^r 
 
 faithfftl.
 
 Pact II. Of Faith, 2.2,3 
 
 faithftii^ Brethren^ Beltetcrs , the Saints , Dijciples, ^ all reprefenting the 
 duty ot"a Chriftian-, a Believer and a saint^ or a holy perron,is the fame 
 thinf^, \_Brethren^'] fignifies charity, and [_believcrs'\ faith in the inteliedtual 
 {tnit^\jhcfaithftd2.n.6. Difiiples^ fignifie both^ for befidesthe confentto 
 the propofition, the firft of them is alfo ufed for perfeverauce and fanvflity, 
 and the greateft of charity mixt with a confident faith up to the height of 
 Martyrdome. Be faithful unto the death (faid the holy Spirit) and I will give 
 thee the Crown ef life. And when the Apoftles by way of abbreviation ex- Gal.j,(5. 6.ij. 
 prefie all the body of Chriftian religion, they call it /4/>^»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- 
 <t vedG D,andit was imputed to him for righteoufnejjeffor faith wrought with vcifc tj. 
 «< his works, and made his faith perfeB;\t was a dead and an imperfe(5tf;uth,un- 
 lefs obedience gave it being,and all its integral or efTential parts-,fo thatFaith 
 and Charity in the fenfe of a Chriffian are but one duty, as the Underflan- 
 ding & the Will are but one reafonable foul, only they produce feveral ani- 
 ons in order to one another, which are but divers operations & the fame fpirit. 
 
 Thus S. Paul defcribing the faith of the The[Jalontans calls it that, where- g, 
 hy they turned from idols, and whereby they fervcd the living GOD; and the « Tun: i.S^. 
 faith of the Patriarchs believed the worlds Creation, received the promifes,did^^'^'^- 
 miracles, wrought righteoufnejje, and did and fuffered fo many things, as make /«/«,„. 
 up the integrity of a holy life. And therefore dijobedience and unrighteouj- \T/ie(r. j. t. 
 Tie^fe is called want effaith,Ciad here fie which is oppofed to faith is a work of the '^ ' ^' ^"' 
 flejh, becaufe faith it felf is a work of righteoufnefTe -, and I may enumerate Coiof. j, 6. 
 no more particulars, the thijig is fo known, that the word aTrei^aa. , which , Tim 5.8 
 in propriety of language fignities mifperfuafion or infidelity, is rendred dtf ^idc^ cti.,m 
 obedience ; and the not providing for our families is, an ad of infidelity, by the ' ^"» ''J.'"- 
 fame reafon and analogy, that obedience or charity and a holy life are the 
 duties of a Chriflian, of a juflifying faith; and ;uthough in the natural or 
 philofophical fenfe, faith and charity are diflindl habits , yet in the fenfe of 
 9 Chriflian and the fignification of duty they are the fame ; for we cannot 
 believe aright, as believing is in the Commandment, unlefle we live aright, 
 for our faith is put upon the account jufl as it is made precious by charity •, 
 according to that rare faying of S. ^/rrf/^^/owfrt?, recorded by thcfuppofed • 
 
 S. Deniu
 
 11^ Of Faith. Part 11. 
 
 n'aV^^so- S. Denis^Charitps the greatcfi andthe UaflJkoleg-j ^ all our faith, that is, 
 ^tll ^t^!" ^'^ o"'' '■^'igif^n is compleated in the duties of univerfal charity ^ As our cha- 
 cip.i.'de^yft. rity or our manner of living is, fois our faith. If our life be unholy, it 
 Theoiog. ,T^3y be the faith of Devils^ but not the faith of Chriftians. For this is the 
 difference. 
 10. The faith of the Devils hath more of the mderfianding in it, the faith of 
 
 Chriftians more of the mil : The Devils in their faith have better difcourfe, 
 the Chriftians better affedlions : They in their faith have better arguments, 
 we more charity : So that charity or a good life is fo neceflary an ingredi- 
 ent into the dehnition of a Chriftians faith, that we have nothing elfe to 
 diftingnifliit from the faith of Devils: and we need notriall of our faith, 
 Apoc3l.j4iz. but the examination of outlives, jfyeukeep the Commandments ofOOD^ 
 then have you thef.uih of ^ESUS^ (they are immediate in S. Johns expref- 
 iThtff.j.i. f^on^but if you be mforuine W»»?<'«'/)',youareinS. fW^liftamongft 
 them, that have no faith. Every vice, that rules amongft us, and follies the 
 fiur beauty of our fouls, is a convidion of infidelity. 
 J , ^ For it was the faith of Mo^es^ that made him defpife the riches of Egyp^ 
 
 the faith of lo^ua , that made him valiant •, the faith of lofe'ph^ that made 
 himchaft: Abrahams {2i!^ made him obedient 5 S.Mary Magdalens faith 
 made her penitent ; and the faithof S. PW made him travel fo farre, and 
 fuffer fo much , till he became a prodigy both of zeal and patience. Faith 
 is a Catholicon, and cures all the diftemperatures of the foul, it overcomes 
 the TVorld^ ( faith S. John ) it mrks righieoufnefje, ( faith S. Paul) it furifesthe 
 * AR. I J. 9. fjgart^{{Mh * S. Peter) it works miracles, (faith our bleffed Saviour) miracles 
 in grace always^ as it did miracles in nature at it^frfl publication t, and what- 
 foever is good, if it be a grace, it is an a<ft of faith, if it be a reward, it is the 
 fruit of faith •, fo that as all the adions of man are but the produftions of 
 the foul , fo are all the actions of the new man the effeds of faith. For faith 
 is the life of Chriftianity, and a good life is the Hfe of faith. 
 12. Upon the grounds of this difcburfe we mayunderftand the fenfe of that 
 
 Luke 18.8. Queftion of our bleffed Saviour, When the fen of man comes (hall he finde faith 
 en earth-; Truely juft fo much as he findes charity, and holy living, and 
 no more. For then onely we can be conEdent that faith ts not failed from 
 among the children ofmen^ when we feel the heans of the primitive charity 
 return, and the calentures of the firft old devotion are renewed, when it fhall 
 be accounted honourable to be a fervant of C H R I S T, and a fhame to 
 commit a finne •, then, and then onely, our Churches fliall be affemblies 
 of the faithful, and the kingdomes of the world Chriftian Countreys. But 
 fo long as it is notorious, that we have made Chriftian religion another 
 thing then what the holy JESUS defigned it to be 5 when it does not 
 make us live good lives, but it felf is made a pretence to all manner of im- 
 piety, a ftiatagem to ferve ends, the ends of covetoufnefTe, of ambition and 
 revenge ^ when the Chriftian charity ends in killing one another for confci- 
 ence fake,fo that faith is made to cut the throat ofcharity,and our faith kills 
 more then our charity preferves; when the humilityofa Chriftian hath 
 indeed a name amongfl us, but it is like a muteferfon talk'd of onely ; while 
 ambition and rebellion , pride and fcorne , felf-feeking and proud un- 
 derftandings tranfad moft of the great aflEiirs of Chriftendom •, when the 
 cuftodyofourfenfesistono other purpofes, but that no opportunity of 
 pleafing them pafTc away 5 when our Oaths are like the fringes of our 
 
 difcourfes
 
 paccii. Of Faith. ZI7 
 
 difcourfes, going roundabout him, as if they were omainears and trim- 
 mings s when our blafpliemies , profanation , Hicnledge and irrdigion are 
 become fcandalous to the very Turks and Jews j while our Jufts are ahvays 
 habitual, fometimes unnatural •, will any wife man think that we behcve 
 thofe doiftrines of humility and obedience, of chaftity and charity, of tem- 
 perance and juftice, which the Saviour of the world made facrcd by his Ser- 
 mon and example ^ or indeed any thing lie either faid or did, promifed or 
 threatned :" For is it polfiblc, a man with his wits about him and believing To ct'^piv r 
 that he iliould certainly be damned (that is, be eternally tormented in body "\'"^^''?' ^ 
 and foul, with torments greater then can be in this world) if he be a fwearer, ^A^f^ws'tAi- 
 or lyer,or drunkard, orcheates his neighbour, that this man lliould dare to ^^^Si^imv ir- 
 do thciC things -, to which the tempations are fo ilnall, in which the dehght IXL^ioK ij, 
 is fo inconfiderable, and the fatisfidion fo none at all 1 Demcu. 
 
 We fee by the experience of the whole world, that the beliefeofan 13, 
 honeft man in a matter of temporal advantage makes us do adions of fuch 
 danger and difficulty, that half fo much induftry and fufferance would 
 afcertainusintoapolIelTionofallthepromifes Evangelical. Now let any 
 man beasked,whether hehadrather bemi, or be /.tw^, he will tell you 
 without all doubt,hca\en is the better option.J^y infinite degrees : for it can- 
 not be, that riches, or revenge, or luft Ihould be directly preferred, that is, 
 be thought more ehgible then the glories of immortaUty. That therefore 
 men negleft fo great falvation, and fo greedily run after the fatisfadion of 
 their bafer appetites, can be attributed to nothing, but want of faith, they 
 do not heartily bclie'ue^ that heaven is worth fo much 5 there is upon them a 
 ftupidity of Ipirit, and their faith is dull, audits adlions fufpended moft 
 commonly, and often interrupted, and it never enters into the will : fo that 
 the propoiitions are confidered nakedly and prccifely in themfelves, but 
 not as referring to us or our interells, there is nothing of faith in it, but fo 
 much as is the lirff and dired ad of underftanding,there is no confidcration, 
 nor reflexion upon the ad or upon the perlbn, or upon the fubjed : fo that 
 even as it is ieated in the underflanding , our faith is commonly lame, 
 mutilous and imperfed,and therefore much more is it culpable,becaufe it is 
 deftitute of all cooperation of the rational appetite. 
 
 But let us coniider the power and efficacy of worldly belief. If a man i^^, 
 believes, that there is gold to be had in Peru for fetching, or pearles and rich 
 jewels in India for the exchange of trifles, he inffantly, if he be in capacity, 
 leaves the wife of his bofora, and the pretty delights of children, and his own 
 fecurity, and ventures into the dangers of waters, ajid unknown feas,and 
 freezings and calentures, thirft and hunger, pirates and Ihipwracks, and 
 hath within him a principle ftrong enough to anlwer all objedions, becaufe 
 he believes that riches are defirable, and by fuch means likely to be had. 
 Our bleffed Saviour comparing the Gofpel to a Merchant man j that 
 found a pearl of great price, and fold all to buy it, hath brought this in- 
 ftance home to the prefent difcourfc. For if we did as verily believe, that in 
 heaven thofe great felicities, which tranfcend all our apprehenfIons,are cer- 
 tainly to be obt.iinedby leaving our vices, and lower defires, what cant 
 hinder us, but we lliould at leaft do as much for obtaining thofe great felici- 
 ties, asfortheleHer, if the beliefe were equals for if any man thinkes 
 he may have them without hohnefle and juftice and charity, then he wants 
 faith, for he believes not the faying of S. raid -^ fvl/oiv peace wii/j aU men^and t^^^\, h.,^ 
 
 hell-
 
 ii8 Of Faith. 
 
 Pait If. 
 
 holinejje^ without which no man jlalltvcrjec G D. If a man believes learning 
 to be the onely or chieteft Ornament and beauty of foules, that which will 
 ennoble him to afaire imployment in his owne time, and an honourable 
 memory to fucceeding ages, this if he believes heartily, it hath power to 
 make him endure Catarrhes, goutes, hypochondriacal palTions, to read till 
 his eyes almoft fixe in their orbes,todefpife the pleafures of idlenefle , or 
 tedious fports, and to underwilue whatfoever does not cooperate to the 
 end ot his faith, the defire of learning. Why is the Italian fo abftemious 
 in his drinkings, or the Helvetian fo valiant in his fight, or fo true to the 
 Prince that employes him, but that they believe it to be noble/^; to be r 
 If they believed the fame, and had the fame honourable thoughts of other 
 virtues, they alfo would be as national as thefe. For faith will do its proper 
 work : and when the underlf anding is peremptorily and fully determined 
 upon the perfuafion of a propofition, if the will lliould tlien diflent and 
 choofe the contrary, it were unnatural and monftrous, and polTibly no man 
 ever does fo ^ for that men do things without reafon and againft their con- 
 fcience,is becaufe they have put out their light, and difcourfe their wills into 
 the eledion of a fenfible good, and want faith to believe truely all circum- 
 ft ances, which are necefTary by way of predifpofition for choice of the in- 
 telleaual. 
 15. But when mens faith is confident, their refolution and acflions are in pro- 
 
 portion 5 for thus the faith of Mahumetans makes them to abftain from 
 wine for ever : and therefore if we had the Chriftian faith, we fliould much 
 rather abftain from drunkenneffe for ever •, It being an expreffe rule Apo^ 
 iphcr. J. 18. ftolical, Be not drunke tvith veine^ wherein is excejje. The faith of the Circum- 
 cellians made them to run greedily to violent and horrid deaths as willingly 
 as to a crown: for they thought it was the Kings high way to Martyrdom. 
 And there was never any man zealous for his religion, and of an imperious 
 bold faith, but he was alfo willing to dye for it; and therefore alfo by as 
 much reafon to live in it, and to be a ftrid obferver of its prefcriptions. 
 Andthe ftoriesofthe ftri«5l fandity, and prodigious fufferings, and fevere 
 difciplines, and expenfive religion, and complyant and laborious charity of 
 the primitive Chriftians, is abundant argument to convince us,that the faith 
 of Chriftians is infinitely more fruitful, and produdive of its univocal and 
 proper ilTues, then the f:uth of hereticks, or thefalfe religions of misbelie- 
 vers, or the perfuafions of fecular perfons, or the fpirit of Antichrift •, and 
 therefore when we fee men ferving their Prince with fuch difficult and am- 
 bitious fervices, becaufe they believe him able to reward them, though of 
 his will they are not fo certain •, and yet fd fupinely negligent, and incurious 
 of their fervices to G O D , of whofe power and will to reward us infinitely, 
 there is certainty abfolute and irrefpedive, it is certain probation, that we 
 believe it not-,for if we believe there is fuch a thing as heaven,and that every 
 fingle mans portion of heaven is farre better then all the wealth of the world, 
 "^ it is morally impoifible we fliould preferre fo httle before fo great a profit. 
 
 I inftance but once more. The faith of Abraham was infianced in the 
 matter of confidence, ortrufl in the Divine promifes: and, he being the 
 father of the faithful, we muff imitate his faith by a cleerderelidionofour 
 felves, and our own interefls, and an intire confident relying upon the di- 
 vine goodnefle in all cafes of our needs or danger. Now, this alfo is a trial of 
 the verity of our faith, the excellency of our condition, and what title we 
 
 have 
 
 16.
 
 P«tii. Of Faith. 2i_9 
 
 have to the gloi-ious names o'i Chnftiam md. faithful and bdievers. If our 
 
 Fathers, when we were in pupillage and muioriry, or a true and an able 
 
 friend, when we were in need, had made promifes to fupply our necefTities, 
 
 our confidence was lb great, that our care determined. It were alio well, 
 
 that we were as confident of GOD, and as fecure of the event, when we 
 
 had difpofed our felves to reception of the hlefling, as we were of our friend 
 
 or parents. We all profefle that GOD is Almighty, that all his promifes 
 
 are certain, and -yet when it comes to a pinch we find that man to be more 
 
 confident , tint hath ten thout'and pounds in his 
 
 purle, then he that reads GODS pron.Uesover j„^':;'j:ft::i:;:t:i f± Tl 
 
 ten thouland times. Menof acorm/w» jpint^ (laith qux 'mwhiuli cum irmtnii compare coinati- 
 
 S. C/rnfo/hme) of ,ui ordimry fanHity^ will not fle^L '"""'•'^^^« autcmimgm omn,bi,,^um<,Hti 
 
 or hi! ^er lji\ or commit adultery s but u requires a rare ^cfusqui mlU ampi,us capmu'elmm 
 
 faitb^ aad afuhlimitj of- poM ajf'ections to believe^ that <?«•" ■^•'dtmu nmm lUucbris. Phii. judeus. 
 
 (JOD mil work a deliverance, which to me fee?ns tm- "'"■• ^i''^^"""' ^iv. l,«es. 
 
 fofsible. And indeed S.Chrjjofiomc hit upon the right. He had need be a 
 
 good man and love GOD well, that puts his trulHn him. For thofe we 
 
 love we are moO: apt to trufl ^ * and although truft and confidence is fome- *1^^'^^ y^ ^i 
 
 nro T,i 
 
 vUi 
 
 TOgJCC- 
 
 iiocnifM.. 
 
 times founded uponexperience,yet it is alio begottenand increafed by love. 
 
 as often as by reafon and difcourle. And to this purpofe it was excellently -nit yiAo/^ /xi? 
 
 faid by " S. Bajil: That the knowledge which one man learneth cf another '^'^'^''p'' 
 
 < t is made perfect by continual uf\ and excrcife^ but that, which through the grace mctb. " 
 
 ^1. of G O D is engraffedin the minde of man, is made abfolute by ]uflice, aentle- 
 
 " neffe and charily. So that if you are willing even in death to confelfe not 
 
 onely the articles, but in aftlidion and r-eath to trufl the promifes-, If in the 
 
 lowefl nakednefs of poverty you can chcrilli your felves with expeftatio of 
 
 Gods promifes and dilpenlation,being as confident of food and raymenr,and 
 
 deliverance or lupport, when all is in GODS hand, as you are, when it is in 
 
 your own; If you can be cheerful in a fform, fmile when the world frowns, 
 
 be content in the midfl of fpiritual deiertions, and anguiili of fpirit, ex- 
 
 peding all Ihould work together for the befl according to the promife ^ If 
 
 you can flrengthen your felves in GOD, when you are weakeff, believe 
 
 when ye fee no hope, and entertain no jealoufies or fufpicions of G O D , 
 
 though you fee nothing to make you confident •, then, and then onely, 
 
 you have faith, which in conjunflion with its other parts is able to fave your 
 
 louls. For in this precife duty of trufting GOD there are the rayes of 
 
 hope, and great proportions of charity and refigriation. -•* 
 
 The fumme is, that pious and moft Chriffian fentence of the Author of 17. 
 the ordinary GlofTe : To believe in G OD through 
 
 ^ESUS C H RI sT isby believing to love him, to , '=;"{'" '» '^""" f^'^'^^^do amarc, crt- 
 Adhere to him,to be united to hm by charity and obedi- ejM,r.co,po,an.O[oi\.ovd.\nKom.^. 
 ence, and to be incorporated into Cjjrifls myflicalbody in 
 the communion of Saints. I conclude this with collation of certain excellent 
 words of S. fW, highly to the prefent purpofe. Examine your [elves. Bre- 
 thren , whether ye be in the faith ; Prove your own felves : Well , but 
 how:" knew you not your own felves how that ^ E S U S CHRIS r^^°''-'5-^ 
 is in you except ye be reprobates f There's the touchflone of faith. If 
 JESUS CHRIST dwells in us, then we are true believers -, If he 
 does not,we are reprobates, we have no faith : But how ihall we know whe- 
 ther Chrifl be in us or no ^ 5- ■P-w/ tells us that too. ifChnfi be in you, the ^r-m 8 10 
 
 Z body
 
 Z}o The Trayer. 
 
 Part n. 
 
 hodj is dead by reafon offinne, hut thefpirit is life hecitije ofrighteotifnefll'. That's 
 the Chriftians mark, and the Charaderiftick of a true believer-, a death 
 UKtoJiN^ and a livin^^ uiito right epiifnefje^ a mortified hdy and a qtackrud Jpint. 
 This is plain enough, and by this we fee, what we muft truft to. A man of a 
 wicked life does in vain hope to be faved by his faith, for indeed his faith is 
 but equivocal and dead, which as to this purpofeis juftnoneatalU and 
 therefore let him no more deceive himfelf. For (that I may ftill ufc the 
 Titus J. 8. words of S. Paul ) This is a faithful faying^ and theje things I rvill that then 
 affirm coriflantly^ that they rvhich have believed in G O D might be careful to 
 maintain good rvorks. For fuch, and fuch onely in the great fcrutiny for faith 
 in the day of doom,ihal have their portion in the bofora oi faithful Abraham. 
 
 The Prayer. 
 I. 
 
 r^ Eternal G O D^ fountain of all truth aniholineife^ in whom to believe is 
 ^^ life eternal^ let thy grace defcend with a mighty power into my foul ^ beating 
 down every jlrong hold , and vainer imagination^ and bringing every proud 
 thought^ and my confident and ignorant underjlandmg into the obedience of ^ B- 
 SUS : Take from me all difobedtence and refracJarineJJe of fpirit^ all ambition 
 and Private and bafer inter efls^ remove from me all prejudice and we.iknefje of 
 ferjuajion, that Irnay wholly refign my underflanding to the pcrjuafons of Chri- 
 flianity ; acknowledging thee to be the principle of truth, and thy word the mea- 
 ftre of knowledge^ and thy laws the rule of my life ^ and thy promifes^ thefatij- 
 faBion of my hopes^andan union with thee to be the confumntMion of charily mth: 
 fruition of glory. Amen. 
 
 T , J Oly ^E SUS make me to acknowledge thee to be my LORD and Mafier^ 
 ^^andmjfelfafervantandDifctpleofthy holy difcipline and inflitution-^ let 
 me love toft at thy feet ^ and fuck in with my cars and heart the fweetne(]e of thf 
 holy Sermons. Let my foul be fhod with the preparation of th: Gcff'cl ofpeacc^ with 
 a peaceable and docile dtfpofition. Give me great boldnefje in the publick confef- 
 fion of thy name and the truth of thy Gofpel^ in defpite of all hofiilities and tempta- 
 tions ; and grant I may always remember that thy Name is called upon we, tirid 
 J mayfo behave my (elf\ that I neither give fcandal to other s^ nor caiife di (reputa- 
 tion to the honour of religion^ but that thou may eft be glorified in me , and I bj thy 
 mercies after aflrici cbfervance of all the holy laws of Chriflianiiy. Amen. 
 
 ^~\ Holy and ever hUffed Spirit Jet thy gracious infncnces he the perpetual guide 
 ^^ofmy rational faculties. Jnfpireme with rvifdem and knowledge^ fpiritual 
 underflandirig and a holyfaith^ and fanfiifie myfaith^ that it may artfe up to the 
 confidence ofhope^ and the adhercnctes of chanty^ and be fruitful m a holy conver- 
 fation •, mortifie in me allpeevifhnelJe and pride offpirit^ all heretical difp0fition.\ 
 and whatfeevcr is contrary to found dotlrinc ; that when the eternal Son cfGOD^ 
 the Author and finiilier of our futh, flail come to tnake fcrutiny and an mquefl 
 ferfaith^ I may receive the promifes laid up for them ^t hat believe in the L o RD 
 ^ESUS^ andwaite for his coming in holimffe and purity s to whom with the 
 Father and thee ^O bleffed Spirit^ be all honour and eternal adoration payed with 
 allfan^ity and joy and Eiichar/Jl now and for ever. Amen. 
 
 S H C T,
 
 Part II. 
 
 131 
 
 Sect. XL 
 
 OfChriftsgoingto Jerufalem^o thcTajJcoverthefirJl 
 time after his manifejiation, and }vhat follovped 
 till the expiration of the office of John 
 the ^aptifl, 
 
 ^^/^Mmediately after this miracle JESUS abode a few 
 ^^M days in Capernaum, bur becaufe of the approach of 
 the great feaft of Paifeover he afcended to ^erufakm^ 
 and the prjl^ublnk aft of record, that he did, was an 
 aH of holy ;rr4/and religion in behalfe of the honour of 
 the tcmflc. For divei-s Merchants and exchangers of 
 money made the temple to be the market and the 
 bank, and brought beafts thither to be fold for facri- 
 fice againft the great Pafchal folenvnity. At the fight of wliich JESUS, 
 being moved with zeal and indignation, made a whip of cords, and drave 
 the beafts out of the Temple, overthrew the accounting tables, and com- 
 manded //A^w?/w/jo/i//A^ Doves to take them from thence. For his anger was 
 holy, and he would mingle no injury with it , and therefore the Doves, 
 which if let loofe would be detrimental to the owners, he caufed to be fairly 
 removed-, and publilhed the religion of holy places,eftablilliing their facred- 
 nelle for ever by his firft Gofpel Sermon, that he made at ^erujalem. Take 
 thefe things hence ^ make net mj Fathers hottje a hoitfc of merchandife^ jar it fball 
 be called a hoi! fe offrajer to all nations. And being required to give a fign of 
 his vocation, (for this being an adion like the religion of the zealots among 
 the Jews, if it was not atrefted by fomething extraordinary, might be abti- 
 fed into an excefte of liberty) he onely foretold the refurreftion of his body 
 after three days death, but he exprefled it in the metaphor ot the Temple. 
 Deftroy this Temple^ and 1 will ktiild it again in three days 5 he fgake of the 
 Templeofhis W)', and they underftoodhimofthe Temple at ^erufalcm, 
 and it was never rightly conftrued, till it was accompliflied. 
 
 At this publick convention of the Jewilli nation JESUS did many 
 miracles, pubhilied himielf to be the MefTias^ and perfuaded many difciples, 
 amongft whom was Nicodemus a Do(5tor of the Law, and a ruler of the na- 
 tion •, he came by night to JESUS and affirmed himfelf to be convinced 
 by the miracles, which he had feen, for no man could do thofe miracles except 
 COD bewithhim. When J ESUS perceived his underftanding to be fo 
 far difpofed, he began to inftruft him in the great fecret and myfleriouf- 
 " nefte of regeneration, telling him that every production is of the fame na- 
 « ture and condition with its parent-, from fleih comes fleih and corruption, 
 «' from the fpirit comes fpirix and life and immortality. And nothing from 
 " a principle of nature could arrive to a fupernatural end, and therefore the 
 " onely door to enter into the Kingdome of G O D was water by the 
 " manududtion of the Spirit, and by this regeneration we are put into a new 
 '< capacity,of living a fpirituoi life in order to a fpiritual and fupernatural end. 
 
 Z 2 Thi?
 
 tjz Hijlory of his going up to the p«tii.. 
 
 5, This was ftrange philofophy to Nkodcmns ^ but J E S U S bad him not 
 
 <' to wonder, for this is not a work of humanity but a fruit of Gods fpirit, 
 «< andanifl'ueofpredeftination. For the jfttit htgweth^where it ItjUth -^ and 
 u is as the wind, certain and notorious in the effe(5ts, but fccret in the prin- 
 «< ciple and in the manner of produdion-, and therefoie thisdodtnne was 
 .« not to be cftimated by any proportions to natural principles or experi- 
 K ments of fenfe, but to the fecrets of a new Metaphyficks, and abftradfed, 
 " feparate fpeculations. ThenChrift proceeds in Iris Sermon, telling him 
 " there are yet higher things for him to apprehend and believe-, for this in 
 « refpedof fome other myftcrioufnefle ofhisGofoel, was but as earth in 
 " comparifon of heaven.Then he tells of his own dekent from heaven,fore- 
 *' tells his death and afcenlion, and the blefling of redemption, winch he 
 «' came to work for mankind-, he preaches of the love of the Father, the 
 «■ million of theSon, the rewards of faith, and the glories of eternity. He 
 «' upbraids the unbelieving and impenitent, and declares the differences of a 
 <' holy and a corrupt confcience, the fliame and fears of one, the confidence 
 « and ferenity of the other. And this is the fummeof his Sermon to A'/r^- 
 demus^ which was the fuUeft of myfteiie and fpeculation and abftraded 
 fenfes of any, that he ever made, except that which he made immediately 
 before his pafTion, all his other Sermons being more pradical. 
 . From J-eru^aUm JESUS goeth into the country of Judca^ attended 
 
 by divers Difciples, whofe underftandings were brought into fubjcdion 
 and obedience to Chrifl, upon confidence of the divinity of his miracles. 
 There his Difciples did receive all cumers and baptized them, as lohn at 
 the fame time did, and by that ceremony admitte^ them to the Difcipline 
 and inftitution according to the cuflome of the Dodors and great Prophets 
 among the Jews, whofe baptizing their Scholars, was the ceremony of their 
 admifTion. As foon as lohn heard it, he acquitted himfelf in publick by re- 
 newing his former teflimony concerning JESUS, affirming him to be 
 « the Meffias, and now the time was come, that Chrift muft increafe, and 
 <*the Baptift fuffer diminution-, for Chrift came from above,was above all, 
 <« and the fumme of his dodrine was that which he had heard and feen 
 1.1. from the Father, whom GOD fentto that purpofe, to whom GOD 
 n had fet his feal, that he was true, who fpake the words of G O D , whom 
 « the Father loved, to whom he gave the Spirit without meafure and into 
 «« whofe hands GOD haa delivered all things ^ this was he, whofe tefti- 
 u mony the world received not : And that they might know not onely what 
 perfonthey flighted,but how great falvation alio they negled:ed,he fummes 
 up all his Sermons, and finilhes his million with this faying, He that belie- 
 Jobnj.jfi. ^.^ vethonthe Son hath everUjlmglifn: and he that helieveth not on t/je SonJhaH 
 li net fee Itfe^ but the wrath ofG O D abide th on him. 
 5. For now that the Baptift had fulfilled his office of bearing witnelle 
 
 unto JESUS, GOD was pleafed to give him his writ of eafe, and 
 bring him to his reward upon this occafion. lohn who had fo learned to 
 defpife the world, and all its exteriour vanities and impertinent relations, 
 did his duty juftly and fo without refped of perfons, that as he reproved 
 the people for their prevarications, fo he fpared not T/cr^?^ for his, but ab- 
 ftaining from all exprefles of the fpirit of fcorn and afperity, mingling no 
 difcontents, interefts nor mutinous intimations with his Sermons, he told 
 
 ■^ Herod
 
 Pare II. Taffoyer the jirfi time. z j 3 
 
 mrod hWiis not luwfull for hmto have his '^ Brothers mff. For wliich Ser- » Monumfl^, 
 mon he felt the furies and malice of a womans e-tumhuTe,' 
 
 ipleen, was caft i-uo pnfon, and about a year after ;t^;^2;^;i;-^ J- ^^Jg: 
 was facrihced to the Icorn and pride ot a lultrul wo- gimt fcamiai mijuias lUicuauS'e, sai hoc 
 man, and her inmiodeft daui^hter, beins at the end '■'.'" ",^"' ' ^"'."^^ '" "f"' "':"■ c-^-Mcos 
 ot the lecond year ot CHRISTS preaching o,„. Ma,aoma,acmj:ua„gthum'„cgM, bof 
 beheaded by Hcrods command, who would not re- obnndoemfadtiaat. 
 trad his promife, becaufe of his honour and a rafli 
 vow he made in tlie gaycty of his luft, and complacencies of his riotous 
 dancings. His head was biought up in a dilh, and made a feftival prefent 
 to the young girle (who gave it to her mother) a cruelty that was, not known 
 among thebarbarifmsofthe worft of people, to mingle banquetings with 
 bloud, and fights of deatli ^ an infolency and inhumanity , for which the 
 Roman Orators accufed Q^Flamimus of treafon , becaufe to fatisfie Scnec.comrov. 
 the wanton cruelty of /'/4<re«//4 he caufed a condemned ilave to be killed '^'Livius 1.5 9, 
 at fupper : and which had no precedent but in the furies of Marim^ who ^''"' '" '^*"'"' 
 caufed the head of the Conful Antomus loht brought up to him in his 
 feafts, which he handled with much pleafure and infolency. 
 
 But Gods judgments which fleep not "^ long, found out //fr(?^, and mar- 6. 
 ked him for a curfe. For the wife of//fr<>^, 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,'ap<pa<nv 'cjIm^^^. 
 her father to commence a war with Hcrod-^ who pre- ^; ' '^ ^,^T^'!i ''""■; V "i'-^f '=":, , 
 vailed againft//(7«^ ma great battel, defeating his qcovACovJ iy-fvv-S'fviuafUf 
 whole armv, and forcing him to an inglorious flight: ''A:to.^i' 'im, t7, ^un, xf^f^ He^g-nh 
 whichthejewsgenerallyexpoundedtobeajudge- S l^if tiiZtSK! 
 ment on him for the unworthy, and barbarous exe- Theodeft, 
 
 cution and murder of John the Baptifl : G O D in 
 his wifdom.e and feveiity making one fin to be the punilliment of another, 
 and neither of them both to pafle without the fignature of a curfe. And 
 Uiccfhortis reports, that the dancing daughter of //frtf<!//;^^ pafling over a 
 frozen lake, the ice brake, and Hie fell up to the neck in water, and her head 
 was parted from her body, by the violence of the fragments fliaked by the 
 water and its own fidl, and fo peridied •, G O D having fitted a judgment 
 to the analogy, and reprefentment of her finne. //^rtfi/^^f her felf with her jof. ami. i.is. 
 adulterous Paramour //froi;/ were baniflied lol'iom in /'r^w^'f by decree of ^•7-l't'.i.hift, 
 the Roman Senate, where they lived ingloiioufly and dyed miferably, fo '^' *"' 
 paying dearly for her triumphal fcorn fuperadded to her crime of murder : 
 for when (lie faw the head of theBaptift, which her daughter 54/tf/wf had 
 prefented to her in a charger, fliethruft the tongue through with a needle, 
 as FHlviah^aX formerly done to Cicero, But her felf paid the charges of her 
 triumph. 
 
 Z3 M
 
 ^34 
 
 Pare II. 
 
 Jd. Sec t. 
 
 Qonfi deration 5 upon the firji journey of holy thejgsus 
 
 to lerufalem, T^hen he vphift the Merchants 
 
 out of the Temple. 
 
 j^ ^ j^ -v-Hen the Fcaft came, and JESUS was afcended up to ^e- 
 \/ \/ rujalem^ the firft place we hnde him in, is the Temple, where 
 
 T V not onely was the 4rf4 and Court of Religion,but by occafion 
 ot publick conventions, the moft opportune fcene for tranfaftion of his 
 commiirion and his Fathers bufinelTe. And thofe Chriftians, who have been 
 religious and affedionate even in the circumftances of piety, have taken 
 this for precedent,and accounted it a goodexprelTe of the regularity of their » 
 devotion and order of piety, at their firft arrival to a city to pay their firft 
 viiits to G O D, the next to Jiis fervant the Prefident of religious rites 5 
 firft they went into the Church and worfhipt, then to the Angel of the 
 Church, to the Biihop, and begd his blefling, and having thus commenced 
 with the aufpicioufnelTe of religion, they had better hopes, their juft affairs 
 would fucceed profperoufly, which after the rites of Chriftian Countries had 
 thus been begun with devotion and religious order. 
 2 ^ When the holy JESUS entred the Temple, and efpied a Mart kept 
 
 in the holy Sept, a Fair upon holy ground, he who fuffered no tranfportati- 
 oiis of anger in matters and accidents temporal, was born high with an ex- 
 tafie of zeal, and according to the cuftome of the zealots of the nation, took 
 upon him the office of a private infliftion of punifhment in the caufe of 
 GOD, which ought to be dearer to every fingle perfon then their own 
 intereft and reputation. What the exterminating Angel did to Heliodorns^ 
 who came into the Temple upon defign of facriledge, that themeekeft 
 JESUS did to them, who came with adts of profanation •, he whipt 
 them forth ^ and as ufually good laws fpring from ill manners, and excel- 
 lent Sermons are occafioned by mens iniquities, now alfo our great Mafler 
 upon this accident, afl'erted the facredneile of holy places in the words of a 
 Prophet, which now he made a lefTon Evangelical, My honfefhatlbe called ^n 
 hou(e cf prayer to all natiens. 
 
 The beafts and birds there fold were brought for Sacrifice, and the banks 
 of money were for tlie advantage of the people that came from far, that 
 their returns might be fafe and eafie, when they came to ^erufalem upon 
 the imployments of Religion. But they were not yet fit for the Temple, 
 they who brought them thither purpofed tlfc'ir own gain,and meant to pafTe 
 them through an unholy ufage, before they could be made anathemata^ 
 vowes to G O D : and when Religion is but the purpofe at the fecond 
 hand, it cannot hallow a Lay defign, and make it fit to become a religious 
 minifteiy, much lefTe fandifie an unlawful adion. When Rachel ftolc her 
 Fathers gods, though polTibly flie might do it of zeal againft her Fathers 
 fuperftition, yet it was occafion of a fad accident to her felf. For-the Jews 
 fay, that Rachel dyed in ciiild-birth of her fecond Ion becaufe of that impie- 
 Ccn, J 1 . 3 i, cation of lacob^ With whomfoeiier thou pndefi thy gods^ let him not live. Saul 
 
 rre-
 
 Pare II. Purging the Temple. 13«^ 
 
 pretended facrifice, vvlien he fpared the fat cattel o^Amalck^ and Micuh was 
 zealous, when he made him an Ephod and a Teraphim, and meant to make 
 himlelf an image for reHgion, when lie ftole his mothers money : but thefc 
 are colours ot" religion, in which not onely the world, but our felves alio are 
 deceived by a latent purpole, which we are willing to cover with a remote 
 deiignof religion, left it lliould appear unhandfome in its own dreffing* 
 Thus Ibme believe a covetouliielle allowable, it they greedily heap treafure 
 with a purpofe to build Hofpitals or Colledges -, and iinifter adtsofacqui* 
 ring Church livings are not lb foon condemned, if the dclign be to prefer 
 an able perfon-, and adions of revenge come near to piety if it be to the 
 ruin of an ungodly man •, and indireii^ proceedings made facred if they be 
 forthegoodoftheholycaufe. This is profaning the Temple with beads 
 brought for facrifices , and dilhonours GOD by making himfelf ac- 
 ceflbry to his own diflionour as far as lyes in them, for it dilferves him with 
 a pretence of religion : and but that our hearts are deceitful we Ihoukl eafily 
 perceive, that the greatefl bufineffe of tlie letter is written in poftfcript •, the 
 great pretence is the leaft purpofe, and the latent covetoufnefTe or revenge, 
 or the fecular appendix is the main engine to which the end of religion is 
 
 made but inflrumental and pretended. But men, when they fell a mule, ufe 
 
 to fpeak of the horfe, that begat him, not of the afle, that bore him. 
 
 The holy JESUS made a whip of cords to reprefentandtochaflife 4. 
 the implications and enfoldings of finne and the cords of vanity, i . There 
 are fome linnes, that of themfelves are a whip of cords, thofe are the cry- 
 ing finnes, that by their degree and malignity fpeak loud for vengeance, or 
 fuch as have great difreputation, and are accounted the bafeft ilTues of a 
 caitive difpofion, or fuch which are unnatural, and unufual, or which by 
 publick obfervation are marked with the fignatnre of divine judgments. 
 Such are murder, oppreffion of widowes and orphans, detaining the la- 
 bourers hire, lufts againfl nature, parricide, treafon, betraying a juft truft in 
 great inftances and bafe manners, lying to a King, perjury in a Prieft, thefe 
 carry Caim mark upon them, or ^ud^ts his fting, or J^damfps forrow, unlefle 
 they be made impudent by the fpirit of obduration. 2. But there are fome 
 finnes, that bear lliame upon them and are ufedascorredivesofprideand 
 vanity, and if they do their cure, they are converted into inftrumcnts of 
 good, by the great power of the Divine grace -, but if the fpirit of the man 
 grows impudent and hardned againft the lliame, that which commonly fol- 
 lows is the worff firing of the whip, a dired confignation to a reprobate 
 fpirit. 3. Other fins there are, for the chaftifing of which CHRIST 
 takes the whip into his own hand, and there is much need ; when finnes are 
 the cuflomes of a nation and mark'd with no exteriour difadvantage,or have 
 iuch circumflances of encouragement that they are unapt to difquiet a con- 
 fcience, or make our beds uneafie till the piWow*; be foftned with peniten- 
 tial fhowers. In both thefe cafes the condiEJort of a finner is fad and mife- 
 rable. For it is a fearful thun^ to fill mte thehiinds of the Ikfing G O D^ his 
 hand is heavy, and his fword rs fharp, and pierces to the dividing the marrow 
 and the bones -^ and he that confiders the diflance infinite between GOD 
 and us, muft tremble when he remembeis, that he is tO' feel the iffues of that 
 anger, which he is not certain whether or no it wilkfeffroy him infinitely 
 and eternally. 4. But if the wliip be given into our hands, that we become 
 executioners of the Divine wrath, it is fometimes worfe, for we feldome 
 
 flnke
 
 2 5^ T urging the Temple. Parcii. 
 
 ftrike our felves for emendation, but adde a finne to finne, till we perifli 
 milerably and inevitably. GOD fcourges us often into repentance, but 
 when aim is the whip of another finne, the rod is put into our hands, who 
 like blinde men ftrike with a rude and undifcerning hand,andbecaulewe 
 love the punifhment, doe it without intermiflion, or choice, andiiaveno 
 end but mine. 
 
 When the holy T E S U S had whipt the Merchants in the Temple, 
 they took away all the inftruments of their fin. For a judgement is ufually 
 the commencement of repentance ^ love is the laft of graces, and (eldome at 
 the beginning of a new life, but is referved to the pcrfcdions and ripenelle 
 of a Chriftian. We begin in fear. The fear of the Lo R d is the beginning of 
 Vh\. 78. 34. xvifdome ^ When hefmote them^then they turned^ and encjuired early after G o D; 
 and afterwards the imprefles of fear continue like a hedge of thornes about 
 us, to reftrain our difTolutions within the awfulnefl'e of the Divine Majefty, 
 that it may preferve what was from the fame principle begun. This princi- 
 ple of their emendation was from GOD, and therefore innocent and ho- 
 ly, and tlie very purpofe of Divine threatnings is, that upon them as upon 
 one of the great hinges, the piety of the greateft part of men ihould turn ^ 
 and the effed was anfwerable •, butfoarenottheadionsof all thofewho 
 follow this precedent in the trad of the letter. For indeed there have been 
 fome reformations, which have been fo like this, that the greateft alteration 
 which hath been made was, that they carried all things out of the Temple, 
 the money, and the Tables, and the (iicrifice, and the Temple it felf went 
 at laft. But rhefe mens fcourge is to follow after, and CHRIST the 
 Prince of the Catholick Church will provide one of his own contexture, 
 more fevere then the ftripes which Heliodorm felt trom the inflidion of the 
 exterminating Angel. But the holy Spirit of G O D,by making provi- 
 fion againft fuch a reformation, hath prophetically declared the aptneftes 
 whichlire in pretences of religious alterations to degenerate into facrilegi- 
 R-om, r.ii. ousdefircs. Thoi* that ahhorrcfi idols, do(l thou commit facriledge'f In this 
 cafe there is no amendment, onely one fin refignes to another, and the per- 
 fon ftill remains under its power, and the fame dominion. 
 
 The Prayer, 
 
 r^Eternal ^E SU, thou bright image of thy Fathers glories^ tvhofe light did 
 ^^ jline to all the rvorld^ when thy heart was inflamedrvith zeal and love of 
 GO D^ and of religion^ let a coal from thine altar ^ fann'd with the mngs of the 
 holy Dove^ kindle in my foul fuch holy flames^ that I may be zealous of thy ho- 
 nour and glory ^forward in religious duties^ earnefiin their purjitit^ prudent in 
 their managing^ ingenuom in my furfofes^ making my religion to ferve no end, 
 but of thy glories^ and the obtaining of thypromifes 5 andfofanclife my foul and 
 my body, that I may be a holy temple, fit and prepared for the inhabitation of thy 
 ever bleffedSpirit,whom grant, that I may never grieve by admitting any impure 
 thing to defecrate the place, andunhallow the courts of his abode ', but give me a 
 pure foul in a chafle and healthful body, afpiritfull of holy fimplicity , and defgns 
 of great ingenuity, and perfect religion^ that I may intend what thou commandefl, 
 
 and
 
 Pare II. The Tray er, t)y 
 
 and may tviih proper j»jl/umcnti profecute what ifo intend, andbj thy aides may 
 obtain the end of my labours^ the rewards of obedience and holy Itvtng^ even the 
 jeciety and inhmt.incc of J^ ESUS in the participation of the joyes of thy 
 temple, where tbou dwellcji: and reignefl with the Father and the Holy Choft^O 
 eternal f'ESllS. Amen. 
 
 Discourse VIH. 
 Of the Religion of holy places. 
 
 THe holy JESUS brought a divine warrant for his zeal. The feU j^ 
 Hng lacrifices, and the exchange of money, and every Lay imploy- 
 ment did violence and diilionour to the temple, which was hallowed 
 to ecclefiaftical minifteries, and fet apart for offices of Religion, for the ufe 
 of holy things, for it was GODS houfe • and fo is every houfe by pub- 
 lick defignation feparate for prayer, or other ufes of Religion, it is G O D S 
 houfe, [_My houfe'] GOD had a propriety in it, and had fet his mark on it, 
 even his own name. And therefore it was in the Jewsldiomeoffpeech 
 called the mountain of the LORDS houfe ^ and //;^ houfe of the LORD by 
 P^i'/W frequently, GOD had put his name into all places appointed for 
 folemn worlhip, /« all places where I record my name, I will come unto thee and E'^O''' ^^M. 
 blejje thee. For GOD, who was never vifible to mortal eye , was 
 pleafed to make himfelf prefential by fubftitution of his Name; that is, 
 in certain places he hath appointed, that his name (hall be called upon, and 
 by promiiingand imparting fuch blelTmgs, which he hath made confequent 
 to the invocation of his name, hath made fuch places to be a certain deter- 
 mination of fome fpecial manner of his prefence. For Gods name is not a 
 diftinft thing from himfelf, not an Idea, and it cannot be put into a place 
 in literal (ignification •, the exprelTion is to be refolved into fome other 
 fenfe •, GODS name is that, whereby he is known, by which he is invo- 
 cated, that which is the moft immediate publication of his eflence, nearer 
 then which we cannot go unto him ; and becaufe G O D is eflentially pre- 
 fent in all places, when he makes himfelf prefent in one place more then 
 another, it cannot be underftood to any other purpofe,but that in fuch 
 places he gives fpecial bleffmgs, and graces, or that in thofe places he ap- 
 points his name, that is, himfelffpeciallytobe invocated. 
 
 So that when GOD puts his name in any place by a fpecial manner, 2i 
 
 it fignifies, that there himfelf is in that manner ^ but in feparate and hallow- 
 ed places GOD hath expreffed, that he puts his name, with a purpofe it 
 fhould be called upon, therefore in plain (ignification, it is thus •, in confe- 
 crate places GOD himfeUis prefent to be invok'd -, that is, there he is 
 moft delighted to hear the prayers we make unto him. For all the expref- 
 fions of Scriptures, oi Go DS houfes, the tabernacle of G OD , G o DS 
 dwellifjgs^putting his name thire, his fan^luarj -^ are refolved into that fay- 
 ing of G O D to Solomon, who prayed, that he would hear the prayers of 
 neccflltous people in that place : G O D granting the requeft exprelTed it 
 thus, / have fan^ified the houfe, winch thou hafi built: that is, the houfe, » King? 7- 
 
 which
 
 zjS Of the Religion Parcii 
 
 which thou haft defigned for my woiihip, I have defign'd for your bleffing-, 
 what you have dedicated,! have accepted^ what you luve conlecrated,! 
 have hallowed-, I have taken it to the lame purpofe, to which your defircs 
 and defignation pretended it in your firft purpofesandexpence. So that 
 fince the purpofe oilman in feparating places ot worlhip is, that rhither by 
 orderand with convenience and in communities of men GOD may be 
 worlhipped and prayed unto, GOD having declared, that he accepts of 
 fuch feparatc places to the fame purpofes, fays that there he will be called 
 upon, that luch places ihall be places of advantage to our devotions in te- 
 fpedofhumane order and Divnie acceptance and benediftion. 
 
 Nowthefe are therefore GODS houfes, becaufe they were given by 
 ^* men, and accepted by G O D for the fervicts of G O D and the oflices of 
 rehgion. And this is not the efred:,or refult of any dift ind covenant GOD 
 hath made with man m any period of the world, but it is meerly a favour of 
 GOD either hearing the prayer of dedication, or complying with humane 
 order or neceflities. For there is nothing in the Covenant of Mofes law, that 
 by virtue of fpecial ftipulation makes the afTignment of a houfe for the fer- 
 Necforiuhum vicc of G O D to be proper to Mcfes rite. Not onely becaufe G O D had 
 jpcncre ccfpi- fpecial memorials and determurations of this manner of his prefence betorc 
 lZ^[%dT' ^ofes law, as at Bethd, where ^acob laid the firft ftone ot the Church, (no- 
 piMico SHmptu thing but a ftone was GODS memorial) and the beginning and iirlt rude- 
 ^fumTetu' "^^^^ ^^^ temple •, but alfo becaufe after Mefes law was given, as long as 
 K^odcwM the nation was ambulatory, fo were their places and inftrumeius of religi- 
 fax». Hor.l.z. on ; and although the ark was not confined to a place till Sobmons time , yet 
 od. If. GOD was pleated in this manner to confine himfelf to the ark •, and in 
 
 all places where-ever his name was put,even in fynngogues and oratories and 
 threfbing floors, when they were hallowed with an altar and Religion, t-hi- 
 ther GOD came, that is, there he heard them pray, and anfwered and 
 blefled accordingly, ftill in proportion to that degree of religion, which 
 was put upon them j And thole places, when they had once entertained Re- 
 ligion, grew feparate and facred for ever ^ for therefore D^vid bought the 
 threfbing- floor of ^r4«W^ that it might never return to common ufe any 
 more -, for it had been no trouble or inconvenience to Armmh to have 
 ufed his floor for one folemnity -, but he offered to give it, zn6. David tt- 
 folved to buy it, becaufe it muft of necefTity be aliened from common ufes 
 to which it could never return any more, when once it had been the inftrii- 
 mentofa religious folemnity-, and yet this was no part of ^v^)/^^ law, that 
 every /'/4fe of a temporary Sacrifice Ihould htholj forei'er. David h3.d no 
 guide in this, but right reafon and the religion ofall the world. For fuch 
 things which were great inftruments of publick ends, and things of higheft 
 ufe, were alfo in all focieties of men of greateft honour, and immured by 
 reverence and the fecurity of Laws. For honour and reputation is not a 
 thing inherent in any creature, but depends upon the eftimate of G O D 
 or men, who either in diffufion or reprefentation become fountains of a de- 
 rivative honour. Thus fome men are honourable, thatis, thofewhoare 
 fountains of honour in civil account , have commanded that they fliall 
 be honoured. And fo places and things are made honourable -, that its 
 honourable perfons are to be diftinguiilied from others by honourable 
 ufages and circumftances proper to them, fo alfo fliould places and things 
 (upon fpecial reafon feparate ) have ao ufage proper to them, when by a 
 
 publick
 
 Part II. of holy T laces. 2,39 
 
 publick inftrument orMinifter they are fofepanted. No common ufage 
 then, foinething proper to tell what they are, and to what purpoles they 
 aredefigned,andtoiignifie their reparation and excraordinarineile. Such 
 are the perfon of the Prince, the Archives and Records of a Kingdom, the 
 walls and great defences of the Imperial City, the Eagles and Enfignes of 
 war amongft the Romans,and above all things^ though not above aUferfens^ 
 the Temples and Altars, and all the inftruments of Religion. And there 
 is much reafon in it. Forthusafervantof a King, though his imploymenc 
 be naturally mean, yet is more honourable, becaufe he relates to the moft 
 excellent perfon -., and therefore much more thofc things which relate to 
 G O D. And though this be the realbn wiiy it (hould be fo, yet for this 
 and other reafons, they that have power, that is, they who are acknow- 
 ledged to be the fountains, and the channels of honour, I mean the fupreme 
 power, and publick tame have made itaiflually tobefo. Forwhatloever 
 all wife men, and all good men, and all publick focieties, and all fupreme 
 authority hath commanded to be honoured, or rever'd, that is honourable 
 and reverend, and this honour and reverence is to be exprefied according 
 to the cuftomes of the nation, and inftruments of honour proper to the na- 
 ture of the tiling or perfon relpedlively Whatibever is efteemed fo, is fo-, 
 becaufe Honour and Noble feparations are relative adlions and termes, 
 creatures and produdions of fame, and the voyce of Princes and the fenfe 
 of people ^ and they who will not honour thofe things or thofc perfons 
 which are thus deaeed to be honourable, have no communications witli 
 the Civilities ot humanity, or the guiles of wife Nations : They do not gtic 
 honour to rvh.im ho»o:ir belongs. Now that which in civill account we call 
 \_homio\iblc^ the nunc in religious account we call [JacrcJ'] for by both thefe 
 words we mean things or perfons made feparate and retired from common 
 opinion, and vulgar ufages by reafon of fome excellency really inherent in 
 them (fuch as are excellent men) or for their relation to excellent perfons, 
 or great ends, publick or religious, "^ (and io fer- 
 
 vantsof Princes, and Min.fters of Religion, and ,..;i:^2:S':fff^:Sg?rr£ 
 its inftruments and utenlilsare made honourable, <i ai nqw-min chaum,tanquiimc.fiimon:a aca- 
 or facred) and the expreflions of their honour are "'■"'"• ^'^'- ■'^- '^- '^- 9- 
 all thofe actions and ufages which are contrary to defpight, and above 
 the ufage of vulgar things or places. ( ' ) VVhatfoever is ficred, that is ho- ' cmmouia 
 nourable for its religious relation •, and vvhatfoever is honourable, that alfo ^'"■'""'f""^'- 
 is facred (that is, feparate from the vulgar ulages and account) for its civill ct^-j^f/,^ 
 excellency or relation. The refultis this, that when publick authority, or ^'"''w;- 
 theconfent(^') of a Nation hath made any place fa- . , ,. . ., 
 
 cred for the ufes of Religion, we muftcftcem It fa- cni,.D>n,w,<;.s,picM. apJ xcopim. 
 cred, juft as we efteem perfons honourable who are s^4ycrf<o'«; Sv'hc ?^7i tu otcVwsx*- 
 fo honoured. And thus are Judges and the very 5.'<^^'>"'-%«. '-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/<A)pi- 
 velation, it muft continue fo till our Churches are exchanged for thrones, ^^ J^^j^*^^. 
 and our Chappels for feats placed before the Lambkin the eternal Temple of J'^si aVa/S*- 
 celeflial ^erufalem. ■^es'-fd-^^^o.; 
 
 fj^iy'oi, i( yjvm^ipoy o'imv eLvnK^odiJ , oiov Qixin^©- tsc lAiviKicov ?ii«i. Luciaji. Poilopbac. ilc 
 icmplo Chiilliano. 
 
 And to this purpofe it is obferved, that the holy JESUS firft ejeded y. 
 thebeafts of Sacrifice out of the Temple, and then proclaimed the place 
 holy, and the fcene of reprefenting prayers, which in type intimates the 
 fame thing which is involved in the exprefTion of the next words, My houfe 
 jlall he called the houfe of prayer to all Nations-, now and for ever, to th^ 
 
 A a jews
 
 141 Of the %eligion p«tii. 
 
 Jews and to the Gentiles in all circumftances and variety of time and mtwn^ 
 GODS houfes are holy in order to holy ufes ^ the time as unlimited as 
 the nations were indefinite and univerfal ■■, which is 
 ^uadab omnibus gtnttbus obfcnattim rp the more oblei"vable, becaufe it was ot the out\rai"d 
 id non mfi a Diofp\<;'t<>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©- <iyaiav]\t 
 
 -^joj/aS, ;^ ^cef TfJvii iHv Wsw ifiA.ov *k toti yivoi-n, Hieroc. in Pytti. 
 pubs diiota vent, pcquc hue cemmcrcia difce 
 TcTunoctnfu reina/up(rna pcti. Simplicius P. in expofitione Ecdefiz S. Andrean* in Roma. 
 
 by making it the determination of their rehgious addrefles, by falling down 
 low upon tiie earth in their accedes, by opening their windows towards it 
 in their private devotions, by calling it the glory of their nation : as is certain 
 in the inftances o( David, Daniel^ and the wife of Phimhas. I fhall not need 
 to fay, that the devouter Chriftians in the firft ages did worfliip God with 
 folemnities of addrefle, when ever they entred into their Oratories. It was 
 a civility JESUS commanded his Difciples to ufe to common houfes. 
 When je enter into a houfefalute it. I fuppofe he means the dwellers in it: and 
 it is certain what ever thofe devouter people did in their religious ap- 
 proaches, they defigned it to G O D, who was the Major domo^ the Mafter 
 of thofe alTemblies 5 and thus did the convinced Chriftian mS. f.i«/^dif- 
 courfe, when he came into the Church where they were prophefying in a 
 known language, Thefecrets of his heart are made manifejl^ and Jo falling down 
 on his face he mil ivorjhip GOD. 
 12, It was no unhandfome exprelTion of reverencing Gods Sandiuary, that 
 pious people ever ufed in beftowing coftly and fair ornaments upon it, for 
 fo all the Chriftians did •, as foon as themfelves came from contempt and 
 fcorn, they raifed Chriftian Oratories to an equall portion of their honour- 
 and by this way they thought they did honour to G O D, who was the Nh- 
 men of the place. Not that a ricn houfe or coftly offertory is better in re- 
 fped of G O D, for to him all is alike, fave that in equall abilities our de- 
 votion is diftinguiftied by them-, and be the offering never fo contemptible, 
 it is a rich devotion, that gives the beft we have, becaufe although if all the 
 wealth of the Levant were united into a Prefent, it werefhortofGods 
 infinity : yet fuch an offertory, or any beft we have, makes demon ftration, 
 that if we had an offering infinitely better, we fhould give it to expreffe our 
 love, and our beliefe of G O D S infinite merit and perfedion. And 
 therefore let not the widows two mites become a Precedent to the inftance, 
 and value of our donation^ and becaufe fhe who gave no more, was ac- 
 cepted, think that two farthmgs is as fit tobecaftinro theCorbanastivo 
 thoufand pound. For the reafon why our bleffed SAVIOUR com- 
 mended the widows oblation,was for the greatnefle of it, not the fmalnefle, 
 fhe gave all fhe had^ even all her livings therefore Hie was accepted. And in- 
 deed fince GOD gives to us more then enough, beyond our necelTities, 
 much for our conveniency, much for eafe , much for repute , much for 
 publick complyances, for variety, for content, for pleafure, for ornament, 
 we fhould deal unworthily with GOD Almighty, if we limit and reftrain 
 our returns to him, by confining them within the narrow bounds of meer 
 rummi^alTs "^^effity. Certainly beggerly fervices and cheapnefTe is not more pleafing 
 ZesKmme]' to G O D, thcn atich and magnificent addrefle. To the beft of effences 
 
 donee icmpU 
 
 yifccii h,iedif^ labmtes Beorur/J, & Fada nipo fmuhihra fiimo. Hor. 1. 3. od. 6. Impletatis mtatur Zivo qnoddixerit 
 ii(^ ^iuv fin oiyjiiJh[ji»<!y. £t BarbarartimCcnliHin/fiesiralaras Din {men inluiis, nemoribhs, & movtimnjugih^i 
 ^kid Dcoi templii meludi ndos non i^e dixcrant. 
 
 the
 
 Pirtir. of holj "Places. 2,45 
 
 the beft of prefents is moft proportionable, and although the fervice of the 
 foul, and fpirit is moft deleilable and efteemed by G O^ D, yet becaufe our 
 fouls are feived by things perilhing and material, and we are of that confti- 
 tution, that by the body we ferve the i])irit, and by both we ferve GOD, 
 as the fpirit is chiefly to be offered to GOD, becauie it is better then the 
 body,fo the richeft oblation is the beft in an equal power, and the lame per- 
 fon-, becaufe it is the beft of things material: and although it huh not t!ie 
 excellency of the fpirit, it hath an excellency that a cheap oblaaon hath 
 not, and befides the advantage of the natural value, it can no otherwife be 
 fpoiled then a meaner offering may, it is always capable ofthefime com- 
 mendation from the piety of the prclenters ipirit, and may be as much pu- 
 rified, and made holy as the cheaper or the more contemptible. GOD hath 
 no where expreifed, that he accepts of a cheaper offering, but when we are 
 not able to give him better. Wlien the people brought offerings more thca 
 enough for the tabernacle, Mofcs rcrtrained their forwardnefte by fiying ic 
 was enough,but yet commended the difpofition highly,and wiffied it inighc 
 be perpetual : But GOD chid the people, when they let his houfe lye 
 wafte without reparation of its decaying beauty^ and therefore fent famines 
 upon the land, and a curfe into their eftate, becaufe they would not by gi- 
 vmg a portion to religion fandifie and iecure all tlie reft. For the way for 
 a man to be a laver by his religion is to depofite one part of his eftate in the 
 temple, and one in the hands of the poor, for thele are GODS treafury, 
 and ftewards refpedively- and this is laying up trealures in heaven-, and 
 befides, that it will procure blefling to other parts, it will help to fave our 
 fouls, and that's gooci husbandry, rhat's worth the fiving. 
 
 For I confider, that thole riches and beauties in Churches and religious 12. 
 folemnities, which adde nothing to G O D, adde much devotion to us, and 
 much honour and efficacy to-devotion. For lince imprelTion is made upon -^i ii&im >»- 
 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 
 <mi;,es<rui'M( ^9 ./^/Jta/ofn/Vw?, Ivniaiiti -n z) iai'a alfo be 3 Iioly people,that there be Saints as well 
 ^l^^-^r'™' ^^'?'''^''"°''^'''- *^'~'"'^- as Angels , it is a lioly fellowflup, and a blefTecf 
 «i/]oi/^pi)c7a>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. ?. <r/ctpu4<f ritans at the Pafchall folemnity would at midnight, when the Jews Temple 
 iv^(ainim ^,^5 Qpg,^^ fcatter dead mens bones to profane and defecrate the place-, and 
 Il^mTnc^/r' both would fight, and eternally difpute the Queftion, fometimes referring 
 it to arbitrators, and then the conquered party would decline the arbitration 
 after fentence, ( which they did at Alexandria before Ptokmem rhtlometor^ 
 when Andronkm had by a rare and exquifite oration procured fentence 
 againft Theodofita and Sabb^us the Sair.aritan advocates.) The fentence was 
 given for Icrufakm, and the fchifme increafed, and lafted till the time of 
 our SAVIOURS conference with this woman. 
 •^ And it was fo implanted and woven in with every underftanding, that 
 
 when the woman perceived JESUS to be a Prophet, ftie undertook this 
 Queftion with him : Our fathers ivorjinffed in this mountain^ jndyefiy that 
 lerufaUm is the place^where men ought to wor\\nf. JESUS knew the fchifme 
 was great enough already, and was not willing to make the rent wider: and 
 though he gave teftimony to the truth by faying, i"<i/'U4/i^» is of theltxvs^ 
 and we know what we worjhip^ ye do not • yet becaule the fubjed of this Que- 
 ftion was ftiortly to be taken away, JESUS takes occafion to preach the 
 Gofpel, to haften an expedient, and by way of anticipation to reconcile the 
 difagreeing inteiefts, and fettle a revelation to be verified for ever. Neither 
 here, nor there by way of confinement, no one Countrey more then ano- 
 ther, but where ever any man fliall call upon G O D in fpirit and truth, 
 there he fliall be heard. 
 _^ But all this while the holy JESUS was athirft , and therefore haftens 
 
 at leaft to difcourfe of water, though as yet he got none. He tells her of li- 
 ving water of eternal fatisfadions, of never thirfting again, of her own per- 
 fonal condition of matrimonial relation, and profelles himlelf to be the 
 Mefstoi: And then was interrupted by the coming of his Difciples,whQ 
 wondred to fee him alone talk with a woman, befides his cuftome, and ufu- 
 all relervation. But the Woman full of joy and wonder left her water-pot, 
 and ran to the city to publidi the Memas, and immediately all the city 
 came out to fee, and many believed en him upon the teflimony of the woman^ 
 and more when they heard his own difcourfes. They invited him to the 
 Town, and received him with hofpitable civilities for two days, after which 
 he departed to his own Galilee, 
 ^ JESUS therefore came into the Countrey, where he was received 
 
 with refped and fair entertainment, becaufe of the miracles, which the Ga- 
 lileans faw done by him at the feaft ^ and being at Cana where he wrought 
 the firft miracle, a Noble perfonage, a little King fay fome, a Palatine ^ys 
 Saint Hierome^ a Kingly perfon certainly, came^to JESUS with much 
 reverence and defire, that he would be pleafed tocometohishoufe,and 
 
 cure
 
 Part II , untill thefeconci Taffeover. i 5 1 
 
 cure his Son now ready to dye, which he feconds with much importunity, 
 fearing left his Son be dead, before he get thither. JESUS who did not 
 do his miracles by natural operations, cured the childe at dillance, and dif- 
 miffed the Prince, telling him, his Ion lived-, which by narration ot his fcr- 
 vants he found to be true, and that he recovered at the fame time, when 
 JESUS fpikethefefalutaryand healing words-, Upon which accident 
 he and all his houfe became Difciples. 
 
 And now JESUS left Nazareth^ and came to Capernaum* a maritime -j. 
 town, and of great reforc, choofing that for his icene of preaching, and his 
 place of dwelling. For now the time was fulfilled, the oHice of the Baptift 
 was expired, and the kingdome of G O D was at hand. He therefore 
 preached the Sum of the Gof^jel, Faith and Repentance. Repent jc^and be- 
 lieve the G off ilL And what that Gofpel was, the fum and feries of all his 
 fcrmons afterwards did declare. 
 
 The work was now grown high and pregnant, and JESUS fawit p. 
 convenient to choofe Difciples to his miniftery and fervice, in the work 
 of preaching, and to be witneHes of all, that he Ihould fay,',^oe o'' .each, for 
 ends, whichVere afterwards made publick and excellent i H S U S there- 
 fore as he walked by the Sea of Galilee called Simon and .fJreip., \vho knew 
 him before by the preaching of [fohn, and now left all, the :i : j and their 
 net, and followed him. And when he was gone a little farth he calls the 
 twoiomoiZekdce^J-^tmes and ^ohn^ and they went afte- ...m: and with 
 this fainily he goes up and down the whole Galilee preaching the Gofpel of 
 the Kingdome,healing all manner of difeafes, curing deinoniacks, cleanfing 
 lepers, and giving ftrength to Paralyticks, and lame people. 
 
 But, when the people prelled on him, to hear the word of G O D, he 9. 
 flood by the lake of Genefareth, and prefently entringinto Simom ibi^ 
 commanded him to lanch into the deep, and from thence he taught the 
 people, and there wrought a miracle -, for being LORD of the Crea- 
 tures he commanded the filhes of the Sea, and they obeyed. For when 
 StmoN^ who had fillied all night in vain, let down liis net at the command of 
 J E S LI S, he inclofed fo great a multitude of fillies, that the net brake, and 
 the fiihermen were amazed, and fearful at fo prodigious a draught. But be- 
 yond the miracle it Avas intended, that a reprefentation lliould be made of 
 the plenitude of the Catholick Church, and multitudes of believers who 
 fhouldbe taken by Simofi^md the reft of the Difciples,whom by that mira- 
 cle he confign'd to be come filliers of men-, who by their artifices of prudence 
 and holy dodirine might gain fouls to G O D, that when the net fhould be 
 drawn to fliore and feparation made by the Angels, they and their 
 difciples might be differenced from the reprobate portion. 
 
 But the light of the Sun ufes not to be confined to a Province or a King- 10. 
 dome^ fo great a Prophet and fo divine a Phyfitian, and fo great miracles 
 created a fame loud as thunder, but not fo ful of fadnefle and prelage. Im- . ., . 
 mediately the fame of JESUS went into all Syria, and there came to J^Li-wI- 
 him multitudes from Gdiilec, Decaf oUs, ^erujalem and Iiidea. And all that ^^5 "fl""* 
 had any fick with divers difeales brought them to him, and he laid his hands ^^^ii^f' 
 on every one ofthem and healed them. And when he cured the lunattcks w^y/^-^. 
 and peribns poffelled with evil fpirits, the Devils cryed out and confefled 
 him to be CHRIST the Son of G O D -, but he fuffered them not, 
 choofing rather to work faith in the perfwafionsofhisDiicipIes bymo- 
 
 rall
 
 25 2. Hijlory of "what happened partii. 
 
 rail arguments, and the placid dcmonftrations of the Spirit,that there might 
 in faith be an excellency in proportion to tlic choice •, and that it might not 
 be made violent, by the convidtion and forced teftimonies of accurfed and 
 unwilling Spirits. 
 I J . But wlien JESUS Huv his affembly was grown full, and his audience 
 
 numerous, he went up into a mountain, and when his Difciples came unto 
 him he made that admirable Sermon, called the Sermon uf on the mount r, 
 which is a Divine repofitory of fuch excellent truths,and myfterious didates 
 of fecret Theology, that contains a breviary of all thofe precepts, which 
 integrate the morality of Chnftian religion-, prefling the morall precepts 
 given by iVtf/t'J',and enlarging their obligation by a ftrider fenfe, and more 
 fevere expofition, that their righteoufnefle might exceed the righteoufnefTe 
 of the Scribes and Pharifees-,preaches perfc6tion,and the dodrmes of meek- 
 4< nefle, poverty of fpirit, Chriftian mourning, defire of holy things, mercy 
 w and purity, peace and toleration of injuries, affixing afpecial promifeot 
 ublefling to be the guerdon and inheritance of thofe graces, and fpiritual 
 <« excellencies. He explicates fome parts of the Decalogue, and addes ap- 
 «< pendices and precepts of his own. He teaches his Difciples to pray, how 
 « CO faft, how to give alms, contempt ofthe world, not to judge others, 
 «< forgiving injuries, an indifferency and incurioufnefTe of temporal pro- 
 it vifions, and a feeking ofthe kingdome of G OD, and its appendant 
 <« righteoufnefTe. 
 j2 ' When JESUS had finillied his Sermon, and defcended from the 
 
 mountain, a poor leprous perfon came and worihipped, and begged to be 
 cleanfed •, which JESUS foon granted, engaging him not to publidi it, 
 where he ^liould go abroad, but fending him to the Prieft to offer an obla- 
 "^ tion according to the rites of Mofes law-, and then came diredly to Caper- 
 tmm^ and taught in their Synagogues upon the Sabbath days : where in his 
 Sermons he exprefled the dignity of a Prophet, and the authority of a per- 
 fon fent trom GOD, not inviting the people by the foft arguments and 
 infinuations of Scribes and Pharifees, but by demonftrations andiifuesof 
 Divinity. There he cures a Dxmoniack in one of their Synagogues, and 
 by and by after going abroad he heals Peters wives mother of a feaver ^ in- 
 fomuch that he grew the talk of all men, and their wonder, till they flocked 
 fo to him, to fee him, to hear him, to fiitisfie their curiofity,and their needs, 
 that after he had healed thoCe multitudes, which befet tiie houfe of Simen, 
 where he cured his Mother ofthe feaver, he retired himfelf into a deferc 
 place very early in the morning, that he might have an opportunity to pray, 
 free from the oppreffions and noifes ofthe multitude. 
 
 But neither fo could he be hid, but Hke a light Oiining by the fringes of 
 a curtain, he was foon difcovered in his folitude, for the multitude found 
 him out, imprifoning him in their circuits and undeniable attendances. But 
 JESUS told them plainly, he mufl: preach the Gofpel toother cities alfo, 
 and therefore refolved to palle to the other fide of tlie lake oiGenefareth^ fo 
 to quit the throng. Whither as he was going, a Scribe offered himfelf a 
 Difciple to his inllitution -, till JESUS told him his condition to be 
 worfe then foxes and birds, for whom an habitation is provided, but none 
 for him, no not a place where to bow, his head and finde reft. And what be- 
 came of this forward profeffor afterward , we finde not. Others that 
 were probationers of this fellowiliip , J E S U S bound to a fpeedy pro- 
 
 !?•
 
 Part II. untill thefecond Taffover. 1 5 j 
 
 feflion, not futfering one to go home to bid his Friends farewell, nor ano- 
 ther fo much as to bury Iiis dead. 
 
 By the time J E S Q S got to the fliip it was late, and he heavy to fleep, 14, 
 refted on a pillow, and ilept foundly, as wcarinefle, meekneffe, and inno- 
 cence could make him •, infomuch that a violent ftorm , the chiding 
 of the wmds, and waters, which then happened, could not awake 
 him •, till the Ship being almoft covered with broken billowes, and the im- 
 petuous dalliings of the waters, the men already funk in their fpirits, and 
 the ihip like enough to (ink too, the Dilciples awaked him, and called for 
 help : Majier cur cjl thou not that wc fcrijh ? JESUS arifing reproved theic 
 infidelity, commanded the wind to be flill and the feas peaceable, and 
 immediately there was a great calme, and they prefently arrived into the 
 land of the OVr^cyi'we. or Goafcnes. 
 
 In the land of Gergefites or, Ger^efenes^ which was the remaining name i^, 
 of an extind people, being one of the nations, whom the iowio'i ^acob 
 drave from their inheritance, there were two cities ^ Gadara from the tribe 
 of G.^to whom it fell by lot in the divilion of the land (which having been 
 deftroyedby the Jews, was rebuilt by Pi^w//!?^ at the requeft of Bfwrtr///*J°^'P''- '*''''!• 
 Gadarerjfis Pompeys freed man) and near to it was Gerafa, as lofephits reports: i.j.c.i.fc iy . 
 which diverfity of towns and names is the caufe of the various recitation of <:• j. 
 this ftory by the Evangelifts.Near the city of Gad-ir a there were many fepul- g^'^^'^g""'^* 
 chres in the hollownefles of rockes, where the dead were buried, and where 
 many fuperftirious perfons ufed Memphitick andTheflalick rites,invocating 
 evil fpirits-,in fo much that at the inftant of our Saviours arrival in the Coun- 
 trey there met him two poflefTed with Devils from thefe tombes , ex- 
 ceeding fierce, and fo had been long, infomuch that no man durft palTe 
 that way. 
 
 JESUS commanded the Devils out of the pofTeffed perfons 5 but i^. 
 there were certain men feeding fwine, which though extremely abomina- 
 ted by the Jewifli religion, yet for the ufe of the Roman armies, and quar- 
 teringsoffouldiers they were permitted, and divers priviledges'*' granted * Cod. Thecd. 
 to the Mailers ofiuch herds, and becaufe (74^4^/1 was a Greek city, and the ^ "*""" 
 company mingled of Greeks, Syrians, and Jews, thefe laft in all likelyhood, jofeph.i.x.lie 
 not making the greateft number^ the Devils therefore befought J E S U S, bslJud-cjj. 
 he would not fend them into the abyfle, but permit them to enter into the 
 fwine. He gave them leave, and the fwine ran violently down a fteep place 
 into the hot baths, whicbwere at the foot of the hill, on vvhichG4^4r4vvas_;j^^^^^„^^^ 
 built , (which fmaller congregation of waters the Jews ufed to call QSea] ) vas tempUad 
 or clfe, as others think, into the lake of Gemfareth^ and perifhed in the wa- ''9'«'«»« ''«- 
 ters. But this accident fo troubled the inhabitants, that they came, and in- ^'^""'''"' 
 treated JESUS to depart out of their coafts. And he did fo 5 leaving 
 Galilee of the Gentiles, he came to the lefTer Galilee, and fo again to the 
 city of Capermim. 
 
 But when he was come thither he was met by divers Scribes and Pha- 17^ 
 rifees, who came from Icruftlem , and Dodors of theLaw from Galilee •, 
 and while they were fitting in a houfe, which was encompaffcd with multi- 
 tudes, that no bufinelTe or necefiity could be admitted to the door, a poor 
 Paraly tick was brought to be cured, and they were fain to uncover the tiles 
 of the houfe, and let him down in his bed with cords in the midft before 
 J E S U Sj fitting in conference with the Do(ftors. When JE S U S faw 
 
 B b their
 
 254 Hijlory of what happened Pirzii 
 
 their faith he ^Iic^,i^//7» //;) fm Lefcrgiwri thee. At which fnyirg the Pharifees 
 being troubled, tl.inking it to be blafphemy, and that none but GOD 
 could forgive lins-, JESUS was put to venfie his abfokition, which he 
 didinajullt fatistadion and proportion to their underftandings. For the 
 Jews did believe, that all aihi(ftions were punifliments lor lin •, Who fm.ed^ 
 this niiin^ cr his F.uher^that he rvas htr/jilirid< ) and thnt removing of the 
 punilhment was forgiving of the (in. And therefore JESUS to prove 
 that his lins were forgiven, removed that, which they luppoled to be the 
 cfie(5i:olhisfin,andby curing the Pallie prevented their tarther murmur 
 about the pardon -, that jc might kntv theSonof man hath ftwtr on earth to 
 forgive fins ^ he ja'tth tothe jickofthe Palfq^ Jrife^ takciif thy ted ^ and walk. 
 And the man arofe was healed,and glorified GOD. 
 18. A while after JESUS went again toward the Sea, and on his way, fec- 
 
 . ing Natthcrv the Publican fitting at the receipt of cuftome he bad him fol- 
 low him. Matthew i\il\kd{\.ed JESUS, and then became his Difciple. 
 But the Pharifees that were with him, began to be troubled, that he eat 
 eicerocp. fa- with Publicans and finners. For the office of Publican though among the 
 ",;]•' '^pj^l^. Romans it was honeft, and of great account, and the jhivcnf the Roman 
 cio.' Knights^ the ornament of the ctty , the [ecunty of the common-wealthy was accotm- 
 
 *idi ti^nmM'^^^'^^^M^" the foaeiyof I'uhlicans^ yet amonglt both the * Jews and 
 Pr4ftfw^f«- Greeks, the name was odious, and the perfons were accurled ^ not 
 ^^'"^f*"'-/"^'^'" onely bccaufe they were ftrangers that were the chief of them, who took. 
 into them fome of the nation, where they were imploycd •, but bccaufe the 
 Jews efpecially, ftood upon the Charter of their nation, and the priviledge 
 of their religion, that none of them lliould pay tribute-, andalfo becaufe 
 they exercifed great injuftices and ■' oppreffions, 
 *yitaTubikarurf>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 
 <tefpoufe the Church unto himfelf; and therefore for the children of the 
 <' bride-chamber to fall then, was likeljthe bringing'^of a dead corps to the 
 joyes ofa bride, or the pompes of coronation ^ the days Hiould come, that 
 the bridegroom Ihould retir^to his chamber and draw the curtains, and 
 then they Ihould fad in thofe davs. 
 
 While
 
 Pare ii_ untill thefccond Taffcover, z <^ ^ 
 
 WhileJESUS was clifcoiirfing with the Pharifees, Lwv//aRulerof 20, 
 the Synagogue came to him, deliiing he^^■ould help his daughter, who lay 
 in the confines of death ready to depart. Whither as he was going, a wo- 
 man met him who had been difeafed with an ifiue of bloud twelve years, 
 without hope ot remedy Irom art or nature, and therefore fhe runs to J E- 
 SUS, thinking, without precedent, upon the confident perfwalions of a 
 holy faith, that if llie did but touch the hem of his garment, Ihe ihould be 
 whole. She came trembling, and full of hope and reverence, and touched 
 his garment, and immediately the fountain of her unnatural emanation was' 
 flopped, and reverted to its natural courfe and offices. S. Ambrgfc fays, that 
 this woman was M.tr:h.t. J5ut it is not likely that the was a JewefTe, but 
 aGentilCjbecaufe of that return, which llie made in memory of her cure, 
 and honovr of JESUS according to the Gentile 
 
 rites. For ■^EuQbtm reports that himfelf law at Ct- "l-'K''- '''^^''•1+' K^ijit/wt-Xiyri';:^;;- 
 jarea r/jil/ppi a ftatue ot brafle reprelenting a wo- 1. ^.c. ^o. joban.vL.fc. di w,agm. am. j. 
 man kneeling at the feet of a goodly perfonage, txchronuo Joiim. AUhUAntioch. Epifc.au 
 who held his hand outtoherinapoflureofgran- igr^ir;::,^^^.^::^^ 
 ting her requefl:, and doing tavour to her ^ and the mcmnam acupu benefice. 
 inhabitants laid it was eiededbythe care and coft 
 of this waman, adding (whether out of truth or eaiinefTe is not certain) that 
 at the pedeftal of this ftatue an unufual plant did grow, which when it was 
 come up to that maturity and height as to arrive at the fringes of the brafle 
 monument, it was medicinal in many dangerous difeafes 5 fo far Euftbins. 
 Concerning which ftory I fliall make no cenfure, but this, that fince 
 S. Mark^^nd S. Luke affirm that this woman before her cure had ipent all her , 
 fubftance upon Phyfitians,it is not eafily imaginable how ihe fliould become LuL J. 4;'. 
 able to dilpend fo great a fum of money as would purchafe two fo great 
 ftatues of brafle: and if flie could,yet it is ftiU more unlikely that the Gentile 
 Princes and Proconfuls who learched all places publick and private, and 
 were curioufly diligent to deftroy all honorary monuments of Chriftianity, 
 (liould let this alone •, and that this (liould efcape not onely the diligence of 
 the perfecutors, but the fury of fuch wars and changes as happened in 
 Paleftine, and that for three hundred years together it fliould ftand up in 
 defiance of all violences and changeable fate of all things. However it be, 
 it is certain that the book againft images publiflied by the command of 
 Charles the great <S 5 o years agoe, gave no credit to the ftory : and if it had Lib.4.cJe im»- 
 been true, it is more then probable that iu(li/i Martyr wlio was born B'n-c.'i. 
 and bred in Paleftine,and Ori^en who lived many years in Tyre in the neigh- 
 bourhood of the place where the ftatue is find to ftand, and were highly dili- 
 gent to heap together all things of advantage and reputation to the Chrifti- 
 an caufe, would not have omitted fo notable an inftance. It is therefore 
 likely that the ftatues which £///6'/'/«i- faw, and concerning which he heard 
 fuch ftories, were firft placed there upon the ftock of a heathen ftory or 
 Ceremony, and in procefl'e of time for die likenefTe of the figures, and its 
 capacity to be tranflated to the Chriftian ftory, was by the Chriftians in af- 
 ter-ages attributed by a fidion of fancy, and afterwards by' credulity confi- 
 dently applyed to the prefent naiHtive. 
 
 WhenjESUS was come to the rulers houfCphe found the minftrels making ^^^ 
 their funeral noites for the death of /^/Vlydaughter, and his feiTants had 
 met him, and acquainted him of the death of the child •, yet J E S U S 
 
 B b 3 turned
 
 2. 5 ^ Htjlory of ivhat happened (s'c. Part n. 
 
 turned out the minftrels, and entred with the parents of the childe into her 
 chamber, and taking her by the hand called her, and awakened her from her 
 fleep of dftith, and commanded thenjto give her toeat,and enjoyned them 
 not to puKhfli the miracle. But as flames fupprelled by violent detention* 
 break out and rage with a more impetuous and rapid motion : fo it hapned 
 to JESUS, who endevouring to make the noifes and repoas of him lefle^ 
 popular, made them to be Oecumenical ^ for not onely we do that mofr 
 greedily. from which we are moft reftrained,but a great merit enamel'd wi^h 
 humility, and reftrained with modefty,grows more beauteous and florjdjup 
 to the heights of wonder and glories. »'' v . 
 
 2 2. As he came from lairus houfe he cured two blind men upon their peti- 
 
 tion and confelTion, that they did believe in him, and «ift out a dumb De- 
 vil, fo much to the wonder and amazement of the people, that the Pharifecs 
 could hold no longer, being ready to burft with envy ; hut {^id, he cafi out 
 JDe'vilsby help of the Devils : Their malice being, as ufually it is, contra- 
 didfory to its own defign, by its being unreafonable ; nothing being more 
 fottifli then for the Devil to divide his kingdome upon a plot -, to ruine his 
 certainties upon hopes future and contingent. But this was but the firft 
 eruption of their malice, all the year laft paft which was the firft yearof 
 JESUS preaching, all was quiet, neither the Jews, nor the Samaritans, 
 nor the Galileaa^did maligne his dodrine or perfon, but he preached with 
 
 vt'f*'''ib" ^^^^ P"'-^ °" ^^^ hands, for this was the year wliich the Prophet jfaiah cal- 
 
 ''Ti!rrf/ji. ^^^ inmspredi(fiion, the acceptable year of the LORD. 
 
 fanarJib.i 
 tm. 
 
 M. Sec t. i2. 
 
 Qonjt derations upon the entercourfe happening be^ 
 tween the holy Jesus, and the 
 jvoman of Saniaria. 
 
 I, -mr 2^ -TT Hen the holy JESUS perceivingit unfafe to be at leKufa- 
 
 \/\/ /tw returned to Galilee^ where the largeft fcene ofhisPro- 
 
 ▼ ▼ phetical office was to be reprefentcd, he journeyed on foot "" 
 
 through Samaria^ and being weary and faint, hungry and thirfty, he fate 
 
 down by a well, and begged water of a Samaritan woman, that was a fin- 
 
 ner,whoat firft refufed him with fome incivility of language. Buthe,in- 
 
 «... ftead of returning anger, and paffion to her rudenefTe, which was commen-*^ 
 
 fidls" obiiima,ced upon the intereft of amiffaken ''^ ' religion, preached the comingof 
 
 mifcncordia m the MciTias to her, unlockt the fecrets of her heart, and let in his grace, and 
 
 /^X««''^^w"™^'^^^^o^^^i"*^f^^ving water to fpringup in her foul, to extinguilh the 
 
 hi,(iik odnm. impure flames of luft, which had fet her on fire, burning like heH ever fince 
 
 ^'""'•. the death of her ^ fifth husband, fhe then becoming a concubine to the (ixr, 
 
 /^*n'n «Ji/,'^ Thus J E S U S tranfplanted nature into grace, "his hunger and thirft into 
 
 «rf«/m a /fjgft^, religious appetites, thedarkaefife of the Samaritan into a clear revelation, 
 
 ^tpifdmrnt' ^^^ fin into repentance and charity, and fo quenched his own third: by re- 
 
 a;*. Mutigi.ep. lievingher ne«ds : and as it was meat to him to do his Fathers will, fo it was 
 
 drink
 
 Part II. ivith the woman of S^msin^. 2.57 
 
 drink to him to bring us to drink of the fountain of living water. For thus 
 
 GOD declared it to" be a delight to him to lee us live, as if he were refrelh- 
 
 ed by thofe felicities, which he gives to us as communications of his grace, 
 
 nnd inftances of mercy and coniignations to heaven* Upon which we can 
 
 look with no eye, but luch as fees and admires the excellency of the Divine 
 
 charity, which being an emanation from the mercies, and ellential com- 
 
 palTion of eternity, GOD cannot choofe but rejoyce in it, and love the 
 
 works of his mercy, who was fo well pleafed in tlie works ot his power. He 
 
 tjiat was delighted in the creation, was highly pleafed in the nearer convey-. 
 
 . .. ances of himlelf, when he fent the holy JESUS to bear his image, and his 
 
 *%, mercies, and his glories, and offer them to the ufe and benefit of man. For 
 
 ' ' this was the chief of the works of G O D, and therefore the blefled Mafter 
 
 could not but be highlyeft pleafed with it, in imitation of his heavenly 
 
 Father. 
 
 The woman obferving our Saviour to have come with his face from 2. 
 ^crufjlem^was angry at him upon the quarrel of the old (chifme. The ^etvs 
 and the SamdnLim had differing rites, and the zealous perfons upon each 
 lide did commonly difpute themfelves into uncharitablenefle : and fo have 
 Chnftians upon the fame confidence, and zeal, and miflake. For although 
 rtghteoufnc(le hath no fcllorvjhip with imnghteo/ifiiclJe^ nor chrtfi with Belial ; yet 
 the confideration of the crime of herefy, which is a fpiritual wickednelle, is 
 to be feparate from the perfon, who is material. That is, no fpiritual com- 
 munion is to be endured with heretical perfons, when it is certain they are 
 fuch, when they are convinced by competent authority and fufficient argu- 
 ment. But the peribns of the men are to be pitied, to be reproved, to be 
 redargued, and convinced, to be wrought upon by fair complyances and 
 tiie offices of civility, and invited to the flmiily of fliith by the beft argu- 
 ments of charity, and the inftances of a holy lite-, having our converfation i Vti.i-n. 
 honep amon(^ them^ that thcjmay^ bcholdingjonrgoodworks^glorificG O Dirt 
 the fl'^y, when he jhall vijit them. Indeed if there be danger, that is, a weak z Tit. 10. 
 underftanding may not fafely converfe in civil fociety withafubtilehere- ^Ep'ft-M. 
 t^::k-. In fuch cafes they are to be avoided, not faluted : But as this is onely, 
 when the danger is by reafon of the unequal capacities, and ftrengths of the 
 perfon •, fo it muft be onely, when the article is certainly herefie, and the 
 perfon criminal and intereft is the ingredient in the perfwafion, and a cer- 
 tain and a neceflary truth deftroyed by the opinion. W^readthat S.^ohrti^t^^zi^^^c.^. 
 Ipying Ccrinthm in a bath, refuted to waili there where tlrc enemy of GOD Kufcb.l.j.c.ij. 
 and his holy Son had been. This is a good precedent for us, when the cafe 
 is equal. S. ^c/;« could difcern the fpirit diCennthm^ and his herefie was ^ 
 notorious, fundamental and highly criminal, and the Apoftle a perfon af- ' 
 fifted up to infallibility. And poflibly it was done by the whifper of a 
 Prophetick fpirit, and upon a miraculous defign-, for immediately upon his 
 retreat the bath fell down, and ccullied Cennthm in the ruines. But fuch 
 ads of averfation as thefe are not eafily by us to be drawn into example, 
 •unlefle in the fame or the parallel concurie ot equally concluding accidents* 
 We muft not quickly, nor upon flight grounds , nor unworthy inftances 
 call [heretick,3 there had need be along proceile,and a high conviftiun,and 
 a competent Judge, and a nccenary article, that muft be ingredients into fo 
 fad and decretory definitions, and condemnation of a perfon or opinion. 
 But if fuch inftances occur re, come not near the dangei!-, northeicandcL 
 
 B b 3 And
 
 2-5^ Confideratioiis upon hts conference pwtii 
 
 And this advice S. Cyprian gave to the Lay people of his Diocefe. Let 
 lib, i.cp.j. them decline their tiifcourfes , vvhofe Setmons creep and corrode like a 
 Cancer Jet (here be no colloquies^ no bananets,no commerce rvith fiich^whe are 
 Serm . J .de jc- (xcemmunicate and ] iijlly driven from the cenmunton of the Church. For iuch 
 jiin. decimi k perfons (as^S. Leo defcants, upon the Apoftles expreflion of heretical 
 Menfis. „ dil'courfes) creep in humbly, and with fmal and modeft beginnings, they 
 
 <« catch with flattery, they bind gently, and kill privily. Let therefore all 
 perfons, who are m danger, fecuie their perfons, and perfwafions by re- 
 moving flure from the infedion. And for the fciuidal, SMerminigtlda gave 
 an heroick example, which in her perfwafion, and the circumftancesof the 
 age, and adion deferved the higheft teftimony of zeal, religious paffion, 
 Gregor.i.j.di- and confident perfwafion. For flie rather chofe to dye by the mandate of 
 al.j.ij. her tyrant Father Leonigtldus the Goth, then flie would at the Pafchal fo- 
 lemnity receive the blefled Sacrament at the hand of an Arrian Bilhop. 
 
 3. But excepting thefe cafes, which are not to be judged with forwardnefle, 
 nor raflily taken meafure of, we finde that converfing charitably with per- 
 fons of differing perfwafions hath been inflrumental to their converlion, 
 and GODS glory. The beheving wife may fandifie the unbelieving hul- 
 band; and we finde it verified in Church ffory. S. Ctr//)' converted her 
 husband r/i/fm»w • S.Theodoracom&ntd Sijimm-^ S. Momca coiwtited 
 latricws ^ and Theodelinda. -Agilulfhus ^ S. Clotilda perfwaded King Clodo- 
 weus to be a Chriffian ^ And S. Natolia perfwaded Adrt.wus to be a Martyr. 
 For they having their converfation honeff ,and holy,amongft the unbelievers 
 fhined like virgin Tapers in the midfl of an impure piifon, and amufed the 
 eyes ofthefonsofdarknefle with the brightneile of the flame. For the ex- 
 cellency of a holy life is the befl argument of the inhabitation oH G OD 
 rvithm the foul: and who will not offer up his underftanding upon that Altar, 
 where a Deity is placed as the Prefidenr, and authour of religion:' And this 
 very entercourfe of the holy JESUS with the woman is abundant ar- 
 gument, that it were well we were not fo forward to refufe communion 
 with diffenting perfons, upon the eafie and confident miftakes of a too 
 forward zeal. They that call heretick may thcmfelves be the miftaken per- 
 fons, and by refufing to communicate the civilities of hofpitable entert:un- 
 ment may fhut their doors upon truth, and their windows againfl light, and 
 refufe to let falvation in. Forfometimes ignorance is the onely parent of 
 of our perfwafion^ and many times interefl hath made an impure com- 
 mixture with it, and fo produced the ifliie. 
 
 4. The holy JESUS gently infinuates his difcourfes. if thou hadjl kmxvn, 
 who it is^ that askes thee xvater^ thou wouldefl have asked tvatcr of him. Often- 
 times we know not the perfon, that fpeaks, and we uliially choofe our 
 dodrine by our affeftions to the man : but then if we are uncivil upon the 
 ftock of prejudice we do not know, that it is CHRIST that calls out 
 underflandings to obedience, and our aiH-edions to dut)', and complyances. 
 The woman little thought of the glories, whicli (food right againff her. He 
 that fate upon the Well had a throne placed above the heads of Cheru- 
 bims. In his arms, who there refted himfelf , was the fanduaiy ofrefl:,and 
 peace, where wearied fouls, were to lay their heads, and difpole their cares, 
 and there to turn them into joyes, and to guild their thornes with glorj^ 
 That holy tongue, which was parched with heat, flreamed forth rivulets 
 of holy dodlrine, which were to water all the world, lo turn our deferts into 
 
 Paradife.
 
 P^rtii. with the woman of Ssim3Lna, z^p 
 
 Paradife. And though he begged water at ^jcohs well, yet ^4col> 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<i«/with "^ Pe- 
 tnfiham natu- fyo„fiia ^^d TecU. And therefore it were a lealoufie beyond the fufpicion of 
 naifZat"' ' Monkes and Eunuchs to think it impoflible to have a chart converfation 
 tamiuu withadiftinftfex. i. A pure, and right intention-, 2. An entercourfc 
 not extended beyond neceffity, or holy ends •, 5. A Hiort ftay? 
 4. Great modefty^ 5. And the bufineffe of religion, will by GODS 
 grace hallow the vifit, and preferve the friendfliip in its being fpiritual, that 
 it may not degenerate into carnal affedion : And yet thefe are onely advifes 
 ufeful, when there is danger in either of the perfons, or fome fcandal inci- 
 dent to the profefTion, that to fome perfons , and in the conjundion of 
 many circumftances are oftentimes not confiderable. 
 y. When JESUS had refolved to reveal himfelfto the woman, he firft 
 
 gives her occafion to reveal her felf to him, fairly infinuating an opportu- 
 nity to confefle her lins, that having purged her felf from her impurity (he 
 might be apt to entertain the article ofthe revelation of the Meifias; And' 
 indeed a crime in our manners is the greatcft indifpofition of our underftan- 
 ding to entertain the truth anddodrineof the Gofpel: efpecially when 
 the revelation contefts againft the finne, and profertes open hoftility to the 
 luft. For taith being the gift of GOD, and an illumination, the Spirit of 
 GOD will not give this light to them, that preferre their darknefle before 
 it ; either the will muft open the windows,or the light of faith will not fliinc 
 John J. 44. into the chamber of the foul. t!orv can yc believe ( faid our blefted Saviour) 
 that receive honour em of another < Ambition, and Faith •, believing GOD, 
 andfeekingofour felves,are incompetent and totally incompoflible. And 
 lib.4iiift.c.23 therefore Serafien Bilhop oi Thmvis fpake like an Angel {(dLit\\ Socrates^ 
 faying, that themind^ which feedeth upon jpiritual knowledge^ mujl throu^lybt 
 cleapjed.The irafcibk faculty mull fnfl be curedrvtlh brotherly love and charity^ 
 
 and
 
 Part n. with the Jiyoman of Samaria. z^ \ 
 
 Andthecomupfcihlc^ mu(i he fuffrejjcdrvith contimncy and meritp cation^ Then 
 may the onderftanding apprehend themylterioulheHeof Chnftianity. For 
 fincc Chriftumty is a holy dodrine, if there be any remanent affecitions to a? 
 finnc, theic is in the foiil a party difatfedted to the entertainment of the m- 
 ftitucion, and we ufually bejieve, what we have a mind to j Our undtr- 
 ftandings, ifacrime be lodged in the will, being 
 
 like idencal eyes, tranfmitimg the Ipecies to the l!^!!'! !"'"'"'^'''" '^'^"^'1^" '"''"" ■ 
 foul with prejudice, diiaftcdion, and colours of their Mititaqucfiinc acuta m corm> 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<fti- C* ''I"' '',^*' 
 ons of great facility, of fmal imployment, and fuchas fuppofing the perfon x^^'-^yji' 
 not unapt did confefTe the infinitenefTe of the Divine mercy, and f ulnefTe »W< ^^9*^5^ 
 of the redemption -, and is called by the Apoflle, a being juflified freely. '^i'J^^ ^^"' 
 
 eT/tt 17K ^a-rJio-jMo/©- w/vwoj T?f dveL<^na( avj? jtctieS-*. Ie;nat. ad Trail. Eito y''5<f'i'vJiil@- 
 i-nifxi^i T»05« xpincj Jult. Man. Dial. cum. Tiyph. Aft. 8. jy.Sc lo. 47.& 16. 15535. Rom' j. 24 
 
 Upon this ground it is, that by the Doftrineof the Church, heathen per- 
 fons, fir angers from the Covenant of Grace, were invited to a confefTion of 
 
 vefig-
 
 i-jz Of%ef€ntance, partii. 
 
 faith, and derelidion of fallt; religions, withaprontiife, that at the very firft 
 
 refignation of their peribns to the fervice of J E S U S, they (hoiild obtain 
 
 full pardon. It was S.Cjpria/js counfel to old Df- 
 
 z,«S!^:p::iI:!=r.Xrr ^c,na.u.: Ncr.t.tkcvemngofthyda^s,.hcnthy 
 
 n:umho,a conduxoat, onmes <eqmkm forum foul is almofl e>^ 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^htcei<llj^ ami gcdlj m this Dre- 
 amt worlds that is, lead a whole lite in tlie^nirlbitot univerlal W//;*//;^ ["tbbri- 
 cty, juftice and godlineile being the proper language to /ignifie our religion, 
 and refpedts to G O D, to our neighbours, and to our lelves,] and that this 
 was the very end of our dying in 15aptilin,and the defigneot CHRISTS 
 manifeftation of our redemption he addes [^loeking jcrthat bU'lJcd hopc^and 
 glorious appearing of the great G O D and our S A k' i oU R ^ E S II S^ 
 tvhogavebimfelf for «/]] t^o this very purpofeQ/^j/Z/e Wif^//; redeem as from 
 all iniquity ^And pur if e unto himjclf a peculiar people zealous of good ivorki : ]]pu n- 
 fying a people peculiar to himlelf is cleanling it in the laver of regeneration 
 and appropriaring it to himfelf in the rites of admilfion and profefTioii. 
 Which plainly deiignes the Hrft conlignation of our redemption to be in 
 Baptifm, and that CHRIST there cleanfing his Church from every 
 fpot, or wrinkle, made a Covenant with us, that we fhould renounce all our 
 (ins, andhe.lhouldcleanfe them all, and then thatwe ihould abide in that 
 ftate. Which is alfo very explicitely fet down by the fame Apoftle in that 
 divine, and myfterious Epiftle to the Romans j Howjhall rve, that are dead to Rom. c. ^4, 
 y/;;, live any longer therein < Know ye not that jo many ofus^ as were baptized in- 
 to f E SUS CHRIST^ mere baptized into his death c" Well, what then < 
 Therefore we are buried with him by Baptifm into his death^ that like a,s CHRIST 
 was raifed up from the dead by the glory of the Father^ even fa we alfo jhottld 
 ivalke m newnefje of life. That's the end, and myftcnoufnefTe of baptifm, it 
 is a confignation into the death of CHRIST, and we dye with him that 
 once, that is, dye to finne, that we may for ever after live the life of righte- 
 oufnefTe. Knowing th/s^ that our old man is cruiifed with him^ that the bodf^f ^e:i; .; 
 finne might be dejhoyed^ that henceforth ivejhould not ferve (inne. That is,from 
 the day of our Baptifm, to the day of our death. And therefore GOD 
 who knowes the weaknelles of our part, and yet the ftridnefie and necef- 
 fityofconfervingbaptifmal grace by the Covenant Evangelical, hath ap- 
 pointed the auxiliaries of the holy Spirit tobeminiftred to all baptized 
 people in the holy rite of Confirmation, that it might be made polTible to 
 be done by Divine aides, which is neceflary to be done by the Divine Com- 
 mandments. 
 
 And this might not be improperly faid to be the meaning of thofe words jq^ 
 of our blefled SAVIOUR: ^e that f peaks a word agatnfl the Son of 
 Man, It jlall be forgiven him, but he that fpeaks a werdagainjl the holy Ghoft, it 
 jhall not be forgiven him. That is, thofe fins, which were committed in infi- 
 delity, before we became Difciples of the holy JESUS, are to be remit- 
 ted in Baptifm, and our firff profeffion of the religion : but the finnes com- 
 mitted after baptifm and confirmation,in which we receive the holy Ghoff, 
 and by which the holy Spirit is grieved, are to be accounted for with more 
 feverity. And therefore the * Primitive Church, underftandingourobli- »^,.j,,cjf,. 
 gations according to this difcourfe admitted not any to holy Orders, who a. umcm/wiim^ 
 had lapfed and fallen into any fin, of which (lie could take cognifance, that f^^'S £trl 
 iSj fuch who had not kept the integrity of their Baptifm-, but fins commit- Zu balnfmlm 
 
 facet dot 10 mn 
 fombat ob'tcem. S. Hieron. in fin. apol. i. contra Ruffin S.Aug, debonoconjujali, Dt Saojmcnli) cnimagi' 
 tiir, )ion de pcccnto. Nam in bapti/m omnia prccata d'lmittuntur: Can. Apolt. 17. Concif Eliber.c. jOjj'i, 
 Mrnidm po(l diluvium mjm ddinqiicns igni d((tmalm : fi.ut & hmoqui pi^baptifmum dcUUa n [I an, at, 
 .Tcftull. lie baptif,
 
 ^V-f 
 
 II. 
 
 Nunc hie dies 
 aliam vitam 
 adfert, alios 
 mores poituiat. 
 
 Ante obitum 
 nemo fupre- 
 maque funera 
 fcelix. 
 
 iPct. I. p. 
 
 vcr. 4. 
 ve;-, 10. 
 
 Vidcci'iatn 
 Colo]]'. I. II, 
 
 Of %epe?jtdncc. Parc ii- 
 
 ted before baptifmc were no impediments to the fufception of orders, be- 
 caufe they were abfolutely extinguilhed in baptifme. This is the nature of 
 the Covenant we made in baptiime, that's the grace of the Gofpcl, and the 
 effedl of ftith and repentance, and it is expefted we fliould fo remain. For 
 it is no where exprefled to be the mercy and intention of the Covenant 
 EvangeHcal, that this redemption (hould be any more then once, or that 
 repentance which is in order to it, can be renewed to the fame or fo great 
 purpofes, and prefent effects. 
 
 But after we are once reconciled in baptifme and put entirely into 
 GODS favour, when we have once been redeemed, if we then fall away 
 into fin, we muft exped GODS dealing with us in another manner, and 
 to other purpofes. Never muft we expetft to be fo again juftified •, and up- 
 on fuch termes as formerly : the beft dayes of our repentance are interrup- 
 ted-, not that GOD will never forgive them that fin after baptifme, and 
 recover by repentance ; but that reftitution by repentance after baptifmc , 
 is another thing then the firft redemption. No fuch intire,cleare, and in- 
 tegral, determinate, and prefential effeds of repentance ^ but an imper- 
 fed, little, growing, uncertain, and hazardous reconciliation. A repen- 
 tance, that is alwayes in produdion, a renovation by parts, a pardon that 
 that is revocable , a fahation to be wrought hyfeare and trembling ; all 
 our remanent life muft be in bitternefte, our hopes allayed with feares, our 
 meat attempered with CoUoquintida, and death is in the pot : as our beft 
 adions are imperfed, fo our greateft graces are but pofTibilities, and apt- 
 nelTestoareconcilement, andall our lifeweare working our felves into 
 that condition, we had in Baptifme, and loft by our relapfe . As the habit 
 leflens, fo does the guilt •, asourvertues are imperfed, fois the pardon-, 
 and becaufe our piety may be interrupted, our ftate is uncertain, till our 
 pofsibilities of fin are ceafed, till our fight is finiflied, and the vidory there- 
 fore made fure, becaufe there is no more fight. And it is remarkeable, that 
 S. Peter gives counfel to' live holily in purfuance of our redirj^ption^ of our 
 cal/ing^and o^om ejcapwg from that corrruptiofi, that ts in the rverld through 
 Itijl^ left we lofe the benefit of our purgation, to which by way of antithe- 
 fis he oppofes this. Wherefore the rather give diligence to make your calling 
 andeleclion jure. And, tfye do thefe things ye jlall never fall. Meaning, by 
 the perpetuating our ftate of Baptifme and firft repentance we fiiall never 
 fall, but be in a fure eftate -, our calling and ele^ion fliall h^ fire. But not, 
 if we fall ; ifrve forget we were purged from our old fns ^ if we forfeit 
 our calling , we have alfo made our eledion unfure, moveable, anddif- 
 putable. .. : ' 
 
 So that now the hopes of lapfed finners relies upon another bottome. 
 And as in Mofcs Law there was no revelation of repentance, but yet the 
 Jewes had hopes in GOD, and were taught the fuccours of repentance 
 by the homilies of the Prophets, and other accefTory notices : fo in the 
 Gofpel the Covenant was eftabliilied upon faith and repentance, but it was 
 configned in Baptifme, and was verifiable onely in the integrity of a fol- 
 lowing holy life, according to the meafures of a man ^ nor perfed, but fin- 
 cere -, not faultlefTe, but heartily endevoured : but yet the mercies of 
 G O D in pardoning finners lapfed after Baptifme was declared to us by 
 collateral and indired occafions ^ by the fermonsof the Apoftles,and the 
 Commentaries of Apoftolical perfons, who underftood the meaning of the 
 
 Spirit
 
 Part II. 0f%cpentarjcc, 275 
 
 Spirit, and the purpofes of the divine mercy, and thofe other fignifications 
 ot'his will, which the bleffed JESUS leh upon records in other parts of 
 liis Telhment, as in codicils annexed, befides the precife Teftament it ftlf 
 And it is certain, if in the Covenantofgracc there be the fame involuti- 
 on ot an after repentance, as there is of prefent pardon upon pafl; repen- 
 tance, andtuturefanftity, itisimpoffibleto jiiftine, that a holy life, and a 
 perfevering f^nd:ity is injoyned by the covenant of tfie Gofpcl : If I fay 
 in its firrtintentionit be declared, that we may as well, and upon the fame 
 termes hope for pardon upon a recovery hereafter, as upon the perfeve- 
 rance in the prefent condition. 
 
 From thefe piemiies we mayfoone underftand, what is the duty of a j^. 
 Chriftian in all his life, even to purfue his owne undertaking madein Ba- 
 ptifme, or liis firft accede to CHRIST, and redemption of ins perfon 
 from the guilt and punilhraent of finnes. The ftate of a Chriftian is called 
 m Scnptme, Rcgemraiion, Ipintuallife^ xvalkingafter the Spirit^ walking in 
 7jeimej}e o[ lifi\ that is,a bringing forth fruits meet for repentance. That re- 
 pentance ^^'hich tied up in the tame ligament with faith, was the difpoiition 
 ofaChriitiantohisregeneration, and atonement, muft have holy hfein 
 perpetual fuccefllon •, for that is the apt and proper fruit of the firft repen- 
 tance, which lohn the Baptift preached as an introdiiftion to Chriftiani- 
 ty, and as an entertaining the redemption by the blood of the Covenant. 
 And all that is Ipoken in the new Teftament is nothing but a calling upon 
 lis to do, what we promifed in our regeneration, to perform that, which 
 was the defigr.e of C H R I S T, who therefore redeemed us, and hare 
 mr finacs in his own bodj^ that rve might dye untofn, and live unto righte' 
 0!<fne(Je. 
 
 This is that fiyingof S. Paul; Folloiv peace with aU men ^ and holyne(fe, I4» 
 without which ne man jhall fie the L R D^ looking diligent Ij^ lejt any zwf«"'*''^'' 
 fail.: cf the grace of G O D^ lefi any root of hitterne(]e (fringing up trouble you. 
 Plainly faying, that unlefle we puifue theftatcofholinefTe, and Chriftian 
 communion, into which we were baptized, when wereceived the grace of 
 G. OP, we ifiall/./// of the ftate of grace, and never come to fee the glories 
 of the LORD. And a little before, Let hs draw neer with a true hearty in "'''■ *"• ' 
 full a(jitrance ff faith, having our hearts Jprinkled from an evil confcience^ and 
 our bodies wajhed with pure water. That's the firft ftate of our redemption, 
 that's the Covenant G o D made with m^ to remember our fins no more^ and to ^!.,f_ ,6. 
 put his laws in our hearts and minds. And this was done, when our bodies were 
 wajlnd with water, and our hearts Jprinkled from an evil confidence^ thliis in 
 Baptifme. It remains then, that we perfift in the condition, that we may 
 continue our title to the covenant, for fo it foUowes: Let us hold fafi the .^crf, i? 
 profef ion of our faith without wavering; For if we fm wilfully after the pro- 
 fcfiion^ there remains no more facrifce : that is. If we hold not faft the pro- 
 feffion of our Faith, and continue not the condition of the Covenant, but 
 fall into a contrary ft.-^te, we have forfeited the merciesof the covenant. 
 So that all our hopes of blefTedneffe, relying upon the Covenant made with 
 G O D in J E S U S C H R I S T, are afcertained upon us hy holding faft 
 that profef ion : by retaining our hearts (lill (prinkled from an evil confidence-, 
 hyficllcwing peace with all men and holinejje: For by not failing of the grace of 
 G o D^we ftiall not fail of our hopes, the mighty price of our high calling ^ but 
 without all this, we fhall never fee the face of G O D. 
 
 *To
 
 1^6 Of%efentance, PartH. 
 
 I ^ . To the fame purpofe are all thofe places of Scripture, which intitle us to 
 
 CHRIST and the Spirit upon no other condition, but a holy life,and a pre- 
 i Cor. I '. 5. vailing, habitual, vi<ftorious grace. Know ye not your orvnjehes^ Brethren^ how 
 that ^ESUS C HRJST is in you^exceft ye be reprobates-. There are but 
 two ftatesofbeing in order to eternity, either a ftate of the inhabitation of 
 C H R I S T, or the ftate of reprobation. Either C H R I S T is in us, 
 or we are reprobates. But what does that (ignifie, to have CHRIST dml- 
 Rom. s. 10. ting in us < that alfo we learn at the feet of the fame Dodor •, ifc HRI ST 
 he tn you J the body is dead by reafo» offm^ but thefpirit is life becaufe ofrighte- 
 eufmlJe. The body of fin is mortified, and the life of grace is adive, bufic, 
 and fpiritual in all them, who are not in the ftate of reprobation. The Pa- 
 Gal. 5.14. rallel with that other exprefllon of his-, They that are Chnjls have crucifed 
 the flejh with the ajfe£iions and lufts. If fin be vigorous, if it be habitual , if it be 
 beloved, if it be not dead or dying in us, we are not of C H R I S T S por- 
 i Job, 19. jJQjj^ -vve belong not to him, nor he to tis. For whoever is born of G o D doth 
 not commit fm^ for his feed remaineth in him, and he cannot fm^ becaufe he ts 
 born ofG D •, that is, every regenerate perfon is in a condition, whofe very 
 being is a contradidion, and an oppofite defign to fin. When he was rege- 
 nerate and horn anew of water ^ and the fpirit ^ the feed of G D, the origi- 
 nal of piety was put into him and bidden to encreafe and multiply. The 
 James i.i$. feed of G O D (in S. ^ohn) is the fame with the word of G OD {in S. fames) 
 by which he begat us, and as long as this remains, a regenerate perfon cannot 
 be given up to fin-,for when he is,he quits his Baptifm,he renounces the Co- 
 venant, he alters his relation to G O D in the fame degree as he enters into 
 a ftate of fin. 
 ,5^ Andyetthisdifcourfeisno otherwife to be underftood then according 
 
 to the defign of the thing it felf, and the purpofe of G O D, that is, that it 
 be a deep engagement, and aneffe(5tualconfiderationfortheneceiruyofa 
 holy hfe : but at no hand let it be made an inftrument of delpaire, nor an 
 argument to leflen the influences of the divine mercy. For although the 
 nicety and hmits of the Covenant being configned in Baptifm, are fixed 
 upon the condition of a holy, and perfevering, uninterrupted fanrtity •, and 
 our redemption is wrought but once, compleated but once, we are but 
 once abfolutely, intirely, and prefentially forgiven, and reconciled to 
 G O D, this reconciliation being in virtue of the facrifice, and this iacrifice 
 applyed in Baptifm is one, as Baptifm is one, and as the facrifice is one : yet 
 the mercies of G O D befides this great feaft hath fragments, which the 
 Apoftles and Minifters fpiritual are to gather up in baskets, and minifterto 
 the after needs of indigent and neceffitous Difciples. 
 
 And this we gather, as fragments are gathered by refperfed fayings, in- 
 ' ' ftances and examples of the Divine mercy recorded in lioly Scripture. 
 The holy JES Q S commands us to forgive our brother feventy times fe- 
 ven times, when he askes our pardon, and implores our mercy -, and fince 
 the divine mercy is the pattern of ours, and is alfo procured by ours, the 
 one being made the meafure of ours by way ofprecedent,andby wayof 
 reward, GOD will certain.'y forgive us as we forgive our brother 5 and it 
 cannot be imagined GOD fbould oblige us to give pardon oftner then he 
 will give it himfelf, efpecially fince he hath expreflfed ours to be a title of a 
 proportionable reception of his ^ and hath alfo commanded us to to aske 
 pardon all days of our life, eveu in our daily offices, and to beg it in the 
 
 meafure
 
 Par: II' Of%e^fentance, t-j-^ 
 
 meafure, and rule of our cnvn charity, and forgivenefTe to our l>rother. 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 <?«r ^i^T/(?f4/f too, and prayes per- 
 petually for our perfeverancc, or reftitution refpediively. But his purpofe 
 is, and he is able fo to do, to keep yott from fallings and to prefent )ou faultlejfe 
 before the pre fence of his Glory. 
 
 This confideration I intend , fliould relate to all Chriftians of the jq. 
 world •, and although by the prefent cuftome of the Church we are bapti- 
 zed in our infancy, and do not adually reap that fruit of prefent pardon, 
 which perfons of a mature age in the primitive Church did ( ibr we yet 
 need it not^as we flial5when we have paft the calentures of youth,which was 
 the time in which the wifeft of our Fathers in CHRIST chofe for their 
 baptirme,as appears in the inftance of S. Ambrofe^S.Aufltn^zryd divers others) 
 yet we muft remember, that there is a Baptifme of the Spirit as well as of 
 water, and when ever this happens, whether it be together with that Ba- 
 ptifme of water, as ufually it was, when onely men and women of years of 
 difcretion were baptized : or whether it be miniftred in the right of Confir- 
 mation, which is an admirable fuppletory of an early Baptifme, and in- 
 tended by the holy Ghoft for a corroborative of baptifmal grace, and a 
 def enfative againft danger : or that laftly it.be performed by an internal, 
 andmeerlyfpiritualMiniftery,when we byaftsofour own eledion veri- 
 fiethe promife made in Baptifme, and to bring back the rite, by receiving 
 the eifed of Baptifme, that is, when ever the filth of om flejh is tvajln away^ 
 and that we have /^f anfver of a pure confcience towards Gcd, which S. Peter 
 affirms to be the true Baptifiije, and whichby the purpofe and defigne of 
 God it is expe(^ed we fliould not defer longer then a great rcafon, or a 
 
 Ddi greae
 
 iSo Of %€pentance^. p»rtii 
 
 great neceflity enforces % when ouv fins are firft expiated, and the facrifice 
 and death of CHRIST is made ours, and vvc made GODS by a 
 more immediate title,C\vhichat fome time or other happens to all Chriftians, 
 that pretend to any hopes of heaven) then let us look to our ftandmg, and 
 take heed kfi we fall. When rve owe have tajledofthe heavenly gtft^and arc 
 made partakers of the holy Gho/l^ and have tajled the good word of G o P, and, 
 thcfowers of the world te come^ that is, when we are redeemed by an a(^tual 
 mercy and prefential application, which every Chriftian that belongs to 
 G O D is at fome time or other of his life, then a foil into a deadly crime 
 is highly dangerous, but a relapfe into a contrary eftate is next to defpcrate. 
 - J I reprefent this fad but moft true Dodbrine in the words of S. Peter ^ ifaf- 
 
 iPct. i.i*o,ii tefthey have efcaped the pollutions of the world through the knowledge ofthi 
 
 -Ncq; timijfos 
 
 Lord and Saviour ^E SUS CHRIST^ they are again entangled therein^ 
 Toknl'umn- indovercome^ the latter end is worfe with them then the beginning. For it had 
 fat medicata l,eg„ better for them not to have known the way of righteoufnejfe^ then after they 
 ^wm"mfe. have known it to turn from the holy Cemmandment delivered unto them. So 
 miexadu,cu' that 3 relapfe after a ftate ofgrace into a ftate of fin, into confirmed habits, 
 yatrtfomdc- j^ jq ^g ^ g^ggj {^^n, and pofhbly in it felf itis more then a fien, even a ftate 
 of reprobation, and final abfcmion. 
 32. The fumme of all is this, there are two ftates of life like oppofite terms. 
 
 Firft CHRIST redeems us from our vain converfation, and reconciles 
 us to G O D , putting us into an intire condition of pardon, favour, inno- 
 cence, and acceptance, and becomes our Lord and King,his Spirit dwelling 
 and reigning in us. The oppofite ftate to this is that, which in Scripture is 
 called, a crucifying the Lordeflife,^ a doingdefpite to the fpirit ofgrace^ a being 
 tnt angled in the pollutions of the world, the Apoftafie or falling away, an im- 
 potencyordifability todogood, w^. ef fuch who cannot ceafe from ftn^ who 
 i Pet 1. 1 4. '^''^ flaves of fin, and in whom fin reigns m their bodies. This condition is a 
 full and integral deletery of the firft , it is fuch a condition, which as it 
 hath no holinefte, or remanent affcdions to virtue : fo it hath no 
 hope or revelation of a mercy , becaufe all that benefit is loft , which 
 they received by the Death of C H R I S T 5 and the firft being \o%there 
 remains no more facrifice for fmnes^ but a certain fearful expedation of judg- 
 ment. But between thefe two ftates, ftand all thofe imperfedions,and fingle 
 dehnquencies, thofe flips and fals, thofc parts of receflion and apoftafie , 
 thofe grievings of the Spirit ; and fo long as any thing of the firft ftate is 
 left:, fo long we are within the Covenant ofgrace, fo long we are within the 
 ordinary limits of mercy , and the Divinecompaflion; we are in poflibili- 
 ties of recovery, and the fame facrifice of C H R I S T hath its power 
 over us. C H R I S T is in his pofTeflion, though he be difturbed, but then 
 our reftitution confifts upon the onely condition of a renovation of our iri- 
 tegrity-,as are the degrees of our innocence, fo are our degrees of confidence/ 
 J?, Now becaufe the intermedial ftate is divifible, various, fuccelfive, and 
 
 alterable, fo alfo is our condition of pardon. Onr flefli (hall no more re- 
 turn as that of a little child, our wounds fiiall never be perfedly cured 5 but 
 a skar , and pain and danger of a relapfe fliall for ever afflid us, our fins 
 fhall be pardoned by parts and degrees, to uncertain purpofes, but with cer- 
 tain danger of being recalled again-, and the pardon ihall never be confum- 
 mate till that day, in which all things have their confummation. 
 24' And this is evident to have been GOD S ufual dealing with all thofe, 
 
 upon
 
 Part II. Of %cpcntancc. iS i 
 
 upon whom his Name is called. GOD pardoned Divids fins of adultery 
 and murder. But the pardon was but to a certain degree, and in a limited 
 exprefTion, G OD hath taken away thy (in , thou jh:Jt not dye •, hut this 
 pardon was as imperfed, as his condition was, Never thclc-jje the childe^ that is 
 born unto thee^ thizjhall dye. Thus GOD pardoned the Ilraclites at the im- 
 portunity of jWr/('.f, and yet tlueatned to vifit that iin upon them m the day 
 of vifitation. And fo it is m Chnftianity, when ornre we have broke and dif- 
 compofed the golden chain ot Vocation,bIedion and Juftificaiion,which are 
 intire links, and methodical periods of our happinefle,when we Hrft give up 
 our names to CHRIST, for ever after, our condition is imperfed, we 
 have broken our Covenant, and we muft be laved by the excreicencies and 
 overflowings of mercy. Our whole endevour muft be to be reduced to the 
 ftate of our baptifmal innocence and integrity, becaul'e inthat, the Cove- 
 nant was eftablilhed. And fince our life is lull of defailancies , and all oar 
 endevours can never make us fuch as C H R I S T made us, and yet upon 
 that condition our hopes of happinefte were eftablidied, I mean, of remain- 
 ing fuch as he had made us ^ as are the degrees of our reftitution and accelfe Mhto iily^y 
 to the firft federal condition, fo alfoare the degrees of our pardon •, but as "V« -Tfiv vt- 
 it is always in imperfedion during this life, and fubjed to change and de- ^J.^^^^^V^r. 
 failance , fo alfo are the hopes of our felicity, never certain till we are taken Tyro. 
 from all danger j never perfed, till all that is imperfed in us, is done 
 away. 
 
 And therefore in the prefent condition of things our pardon was proper- 2 j. 
 ly exprcfled by David^ and S. Paul^ by a coverings and a not trnfuttng. For l'''-»l- n • »• 
 becaufe the body of fin dyes divifibly, and fights perpetually , and difputes '^°'"' "*' ^" 
 With hopes of vidory and may alfo prevail, all this life is a condition of fuf- 
 penfe : Our finne is rather covered then properly pardoned. GODS 
 wrath is fufpended, not fatisfied ^ the (in in not to all purpofes of anger 
 imputed, but yet is in fome fenfe remanent, or at leaft lyes ready at the 
 door. Our condition is a flate of imperfedion •, and every degree of imper- 
 fedion brings a degree of recelTion from the ftate CHRIST put us in^ 
 and every receflion from our innocence is alfo an abatement of our confi- 
 dence, the anger of GOD hovers our head, and breaks out into temporal 
 judgments, and he tetrads them again,and threatens worfe, according as we 
 approach to, or retire from that firft innocence, which was the firft enter- 
 tainment of a Chriftian, and the Crown of the Evangelical Covenant. Up- 
 on that we entertained the mercies of redemption, and GOD eftabliftied 
 it upon fuch an obedience, which is conftant, perpetual, and univerfal; 
 and as we perform pur part, foGOD verifies his, and not onely gives 
 a great afTiftance by the perpetual influences of his holy Spirit, by 
 which we are conugned to the day of redemption •, but alfo takes 
 an account of obedience , not according to the ftandard of the Law, 
 and an exad fcrutiny, but by an Evangelical proportion, in which we are 
 on one fide look'd upon as perfons already redeemed and affifted, and there- 
 forehighly e ngaged : and on the other fide as compaifed about with infir- 
 mities and enemies,and therefore much pitied.So that as at firft our Calling 
 and Eledion is prefently good, and fliall remain fo, if Vve make it ]ure •, fo if 
 we once prevaricate it, we are rendred then full of hazard, difficulty and 
 uncertainty, and we muft with pains and ledulity work out our falvation 
 with fear and trembling : firft by preventing a fall , or afterwards by 
 returning to that excellent condition, from whence we have departed. 
 
 D d 3 But
 
 2,82^ Of Repentance, patir. 
 
 26. But although tlic pardon of fins after Baptifm be, during this life, 
 
 difficult, imperteft, and revocable, yet becaule it is to grtat tf^Vds for 
 the prefenr, and in order to a compieat pardon in the day of judgement, 
 we are next to enquire, what are the parts of duty, to which we are obliged 
 after fuch prevarications, which ufually interrupt the Itate of Baptifmal in- 
 nocence, and the life of the Spirit. Saint Jo/m gives this account, jfm fay 
 
 ! lohn. 1. 6. JVC havefdlorv^tf with G-OD^ md rvalk irt darhcfje^ rve lye^ and doe ml the 
 truth. But if rve walk in the light^ as he a in the I'^ht^ rve have cemmumon one 
 rvith another^ and the hloudof ^ £ SUS cleanfcth us from ail fin. This ftate 
 
 R)m. 13. i;, of duty Saint P//«/ calls 4 f4/?/;!(^e//kTrorkx of darknefje, a ptrtt/ng on the 
 
 '+• armour of light ^ a walking honejlly , a putting on the L R D J- E £ti S 
 
 C H R-l S T. And to it he confronts, making frovtfton for the ficfh to fnlfl 
 
 the lufls thereof. Saint Peter defcribing the duty of a Chriftian relates the 
 
 proportion ofit as high as the firfl precedent, even GOD himfelf. As 
 
 1 Pet. 1. I y. he^ which hath called you^ is holy^ fo be yee holy tn all manner of cenverfation , 
 
 2 Pet. J. I T. not fafliioning your felves according to the former lufls. And zg£r\^ feeing then 
 
 that all thefe things fhall be difohed^ what manner ofpcrfws ought we to be in all 
 holy converfation andgodlmcfje ? And Saint ^ohn with the iame feverity and 
 
 1 loh.j. 3. perfedlion: Every onc^ that hath this hope (that is, every one who either 
 does not, or hath no reafon to dtC^m')purifiethhirnfelfe even as G o D is 
 pure 5 meaning that he is pure by a Divine purity, which GOD hath 
 prefcribed as an imitation of his holinede, according to our capacities and 
 
 1 Pet. 2.1. polTibilities. That purity muft needs be a laying a(ide all malice, and guile 
 and hypocrifies^ and envies and evil (peakings 5 lo S. Peter exprefles it : 4 
 
 Hell. > 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/<iZi-ba 
 freedome of fpirit and alacrity, and purfue it eameftly, ' integrally, and ^'Z''*' i"'"''''^- 
 make it the bufinefte of our ^' lives, and that, 3. The efted of this be, that "x^ a.©- <//- 
 fin be crucified in us, and the defires to it dead, flat, and ufelefte, and that^.^j/ a.v.rf^ 
 our defires of ferving CHRIST be quick, adive, and effedlive fpirited, '^'f-^",'". > 
 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<?«"rf.HD.oJonmi Si- 
 from our duty, and is with greater or leile aimculty tOTAai-SaVsJa^, w £<> t/? <i:aij.ci.{]nm xo- 
 cured, as are the degrees of its diftance from that ^«{^■r°,f^«'^'''>'■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<t ^^^..nfl.i w^ *«»f7j(^«1a,r. mmc 
 We became his Difciples. For we are juftfo refto- *'"^» mjiinyiuiitumvitannoH pujjunr. 
 
 red
 
 184 Of 'Repentance. Part 11. 
 
 ftored to our ftate of grace and favour, as wc are reftored to our ftate of 
 j)urity and holynefle. Now this redintegration or renewing of us into the 
 firll condition is alfo called Repentance^ and is permitted to all perfons, who 
 ftill remain within the powers and polfibilities of the Covenant , that is, 
 who are not in a ftate contradictory to the ftate and portion of grace ^ bu^c 
 with a difficulty increafed by all circumftances^and incidencies of the crime, 
 and perfon.And this I ihall beft rcprefent in repeating thefeconfiderations. 
 I . Some fins are paft hopes of pardon in this hfe. 2. All that are pardoned 
 are pardoned by parts,revocably and imperfedly during this life,not quick- 
 Iy,yet manifeftly. 5. Repentance contains in it many operations, parts,and 
 imployments, its termes and purpofe being to redintegrate our loft condi- 
 tion, that is, ina fecond and lefte perfeft lenfe, but as much as in fuch cir- 
 cumftances we can, to verify our firft obligations of innocence and holy- 
 nefte in all manner of converfation and godlinelTe. 
 27. Concerning the firft, it is too fad a conlideration to be too dogmatical 
 
 and conclufive in it, and therefore I fhall onely recall tho fee xpreft'es of 
 Scripture, which may without envy decree the article, fuch as are thofe of 
 S . Pait/y that there is a certain fort of men, whom he twice defcribes, tvbom 
 it u imfofsible to renew again unto repentance : or thofe of Saint Peter, Such 
 whofe Liter end is tvorfe then the beginning , because after they once had e- 
 fcapcd the pei/uti fins oj the tvorld they are mtangled therein-^ fuch who as our 
 blefTed Saviour iht^dl^m jluU never be forgiven in thit norld^nor tn tht werlJ 
 10 come. For there is an unpardonable eftate by reafon of its malice , and op- 
 pofition to the Covenant of grace -, and there is a ftate unpardonable, be- 
 caufe the time of repentance is paft. There are dayes and periods of grace : 
 ij thou hadji knorvn at leaft m this thy day^ faid the weeping Saviour of the 
 world to foreknowne and determined Jerufalem. When GODS decrees 
 are gone out, they are not alwayes revocable ; and therefore it was a great 
 
 Heb, 11.16, caution of the Apoftle, that ive jhould follow peace and holyntffe^ and look dili- 
 gently that rvefall not from the grace of G O D, lefl any of iis become liki Efiu^ 
 to whofe repentance there w^ts noplace left ^though he fought it carefully with tears: 
 meaning that we alfo may put our felves into a condition, when it lliall be 
 impofliblewe fhould be renewed unto repentance-, and thofe are they, 
 
 : loh. f 16. whofin afn finto death, for whom \we have from theApolUe no encourage- 
 ment /^/z-^y. Andthefeare in fo general and conclufive termes defcribed 
 in Scripture, that every perfevering finner hath great reafon to fufped 
 himfelftobe in the number^ if he endevours, as ibon as he thinks of it, to 
 recover, it is the beft figne he was not arrived fo f;ir • but he that lived 
 long in a violent and habitual courfe of fin is at the margin and brim of that 
 ftate of final reprobation, and fome men are in it before they be aware, and 
 to fome GOD reckons their days fwiftcr,and their periods ihorter.The ufe 
 I make of this confideration i§, that if any man hath reafon to lufped, or to 
 be certain that his time of repentance is paft,it muft needs be a death-bed pe- 
 nitent after a vitious life •, for he hath provoked G O D,as long as he could, 
 and rejeded the offers of grace as long as he lived, and refufed vertue till he 
 could not entertain her, and hath done all thofe things, which a perfon re- 
 jedled from hopes of repentance can eafily be imagined to have done. And 
 if thcrebeanytiraeof rejedion, although it may be earlier, yet it is alfo 
 certainly the laft. 
 28. Concerning the fecond I fliall adde this to the former difcourfe of it, 
 
 that pardon of fins is not in this world at all after the firft emilTion and greac 
 
 effluxe
 
 Ptrtii. 0/ iR^pentance. ±S<^ 
 
 effluxeOf it in our firft fegeneration. Dining this life we are in imperfedi- 
 on, minority and under conditions, which we have prevaricated, and our re- 
 covery is in perpetual flux,in heightnings and declenfions, and we are high- 
 ly uncertain ot our acceptation, becaule we are not certain of our reftituti- 
 on, and innocence •, we know not whether we have done all that is (uffici- 
 ent to repair the breach made in the firft ftate of favour and baptifmal 
 grace. But he thut ts dead^ faith S. Patd^ tsjufttfed from (ini, not til then. Rom. 6 7. 
 And therefore in the dodrine of the moft learned J ewes it is affirm- 
 ed : '> 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, 
 , , <c that Repentance is the beginning of Philofophy, 
 
 ,i "rl:, ^WZt::^^::t^J^. " ^ flight and renunciation of evil works and words, 
 <^vyv)L,-nii a>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^>^<? p/irppfaof a new life, which that ,4. 
 any man iliould judge to be repentance,that duty which reftores us, is more 
 unrcafonable then to think fbrrow will doe it: For as a man may forrow^ 
 and yet never be reftorcd, ( and he may forrow fo much the more becaufe 
 he never lliall be reftored, as Eftu did, as the five foolilh Virgins did, and as 
 many more doe) fohe that purpoies to lead a new life hath convinced him- 
 felf, that the Duty is undone, and therefore his pardon not granted, nor 
 his condition reftored : As a letter is not a v\'«Bd, nor a word an adion, as 
 an Embryo is not a man, nor the feed the fruit: fois a purpofe of obedi- 
 ence, but the element of repentance, the firft imaginations of it differing 
 from the grace it felf, as a difpofition from a habit, or ( becaufe it felf will 
 beft expreffe it felf) as the purpofe does from the ad. For either a holy life w.m m qui « 
 is neceffary ^ or it is not neceflary. If it be not, why does any man hope to f"'" /'"-/"'/"^ 
 elcapethewrathtocomeby refolvingtodoean unneceflary thing, or iiZnaul7ev,m. 
 he does not purpofe it, when he pretends he does, that is a mocking of fiimJ qu:dc,f'd 
 GOD, and that is a great way from being an inftrument of his reftitution. 'S'fi- 
 But if a holy life be neceflary, as it is certain by infinite teftimonies of'q'Z'^lTnZZ'c 
 fcriptures, it is the mmm neccjfittnum, the one great neceflary, it cannot rea- (/"''"?"^,w«, 
 fonably be thought, that any thing leffe then doing it fliall ferve our turns. p£,"i'„^ 
 That which is onely in purpofe is not yet done, and yet it is necefiary it c>- 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- 
 <f*x)i,7o rSy gatory onely in certain circumffances, which may faile, and ive be innocent 
 ]Es/I(57ar *^/- an(j difobliged. ButitisotherwifeintheefTential partsof our duty, which 
 Iv '^nAvi'za- God hath made the immediate, and next condition of our lalvation, fuch 
 g^Mn-iVT^ which are never out of our power, but by our owne fault. Such are cha- 
 y>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^/Ml<r^(j >0f 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 /<» </4y, while it is yet called to day. Buc 
 
 ,Jf!::*Si^:^£;"^f^J^ ^"/^^ ■' f ^^-y J^-y te calM today, w^ 
 
 diu cmfofunat. Idem cp. jo. muft remember, that our duty is iuch as requires 
 
 ~~^ui pacamn mmms dimittcrc, & ipfa ^ time.a duration, it is a courfe, a race, that is fet 
 
 InrerumtmpusdiffenadmiUafatm, i r ^ i •• ■ ji ■ 
 
 vonZ dimtuh qum dmnum ab mis. before m, a duty requiring patience, and longaiu- 
 
 Alcim. Avitus. yxM-Y , and prefeverance, and great care and 
 in;'.,SS"SrS;r!'?" d.l.gence ,to -'/-»'-'■ And fuppofing 
 itimvlvm tunc mifiunt cum defmcndum c^. fi we could gather probably by circumltances , 
 hoc iudicasmmim,nd,jcum quod maps Mi,cm. ^hen the M period ofourhopes begins, yet he 
 Stnecaep. 13. that ftands out as long as he Can, gives piobati- 
 
 c,astei.iRi<mm,crasd\chi?o9hunii,fm^cn on, that he came not inof good will or choice, 
 cr.i:;;ta?^-S'4riXl,,». thathelovesnottheprefencfervice.thnthisbo. 
 jii/fiipt,qfiisqHis,Po(ibtfme,vhitheii. dy IS prelent,but his heart is elt ranged h'om the 
 
 Martial.!. 5. ep. 5>-&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 /'/«/<irf/?) becaufe dead people are called good. But if 
 they be fo onely when they die, they will hardly finde the reward of good- ., 
 nefl'e in the reckonings of eternity, when to kill and to make good is all one, ^, J/^^f te . 
 (as AriflctU obferved it to be in the Sfartan Covenant with the Tcgcat^^ and a.TroK\ivvvmt. 
 as it is in the cafe of penitents never mending their lives till their lives be ArX'tcic'.'''*'' 
 done ) that goodnefle is fatal and the prologue of an eternal death. 
 
 I conclude this point with the words of S. ?.?///, GOD will render to 47<' 
 every man according to his deeds, To them %vho by patient contifiuame ;;^R^"i-^-7, s. 
 <' rvf/Z^w^^feektorgloiy and honour and immortaliy, [tothem] eternal 
 " life. But iox.\\c\\\ihat are cotne-i'/tiouf^ andiioe i/ot ehey ths truth ^ but obey 
 >■<■ 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 <ilone it were ef- 
 fedual, either to the aboUtion or pardon of (ins, but the promife is made 
 to it as to a member ofthe whole body of piety. In the coadunation, and 
 conjunction of parts the title is firme, but not at all in diftindion and fepa- 
 ration. Fm-it is certain ifwefiil in one, we are guilty of all, and therefore 
 or. 7. 10. c^-innot be repaired by anyone grace, or one adion, or one habite. And 
 therefore chanty hides a multitude of fins with men and G O D too -, Almes 
 deliver from death •, humility fierceth the clouds and rvill not depart before its 
 artfjver be gracious •, and hofe furifieth, and makes not ajhamed 3 and patience, 
 and faith,3nd piety to parents,and piayer,and the eight beatitudes have pro- 
 1 Cor. 11.31. mifes of r/'/.f Itje^andofthat which is to come refpeciwely ^ and ye., nothing 
 will obtain thefe promifes, but the harmony and uniting of thtle graces in a 
 holy and habitual confederation. And when we confider the promife as 
 fingularly relating to that one grace, it is to be underftood comparatively^ 
 that is , luch perfons are happy if compared with thofe, who have contrary 
 difpofitions. For fuch a capacity does its portion of the work towards 
 complete felicity, from which the contrary quality does eftrange and dif- 
 intide us. 2. The fpecial and minute adions and inftances of thefe three 
 preparatives ofrepentance are not under any command in the particulars, 
 but are to be difpofed of by Chriftian prudence in order to thole ends, to 
 which they are moft aptly inftrumental and defigned 5 fuch as are fafting, 
 and corporal feverities in fatisfadion or the punitive parts of repentance, 
 they are either vindiftive of what is paft, and fo are proper ads or effeds of 
 contrition and godly forroWj or elfe they relate to the prefent and future 
 cftate, and are intended for corredion or emendation, and fo are of good 
 ufe as they are medicinal, and in that proportion not to be omitted ; And 
 fo is confelTion to a fpiritual perfon, an excellent inftrument of Difcipline, 
 Gal. 6.1. a bridle of intemperate paifionSjan opportunity of reftitution -, Te which arc 
 fpiritual rejlorejuch a perfon overtaken in a fault ( faith the Apoftle ) it is the 
 application ofa remedy, the confulting with a guide, and the beft iecurity 
 to a weak, or a lapfed, or an ignorant perfon ; in all which cafes he is unfit 
 to judge his own queftions , and in thefe he is alfo committed to the 
 care, and condud of another. But thefe fpccial inftances of repentance 
 are capable of fuppletories , and are like the corporal works of mercy, 
 neceflary onely in time and place, and in accidental obligations. He that re- 
 lieves the poor, or vifits the fick, choofing it for the inftance of his charity, 
 though he doe not redeem captives, is charitable, and hath done his almes. 
 And he that cures his fin by any inftruments, by external, or intenour and 
 fpiritual remedies,is penitent, though his dyet be not afcetick, and aflflidive, 
 or his lodging hard, or his forrow burfting out into tears, or his expreffions 
 paffionate and dolorous. I onely addethis, that ads of /'//^//d' repentance 
 Monification, 1""^ t>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^^<pa.fiv!u inlii^ 
 ftrong, refolute, unaltered, and habitual rurpole, -^c^''-n vm^ j^ a;^ee;rT<t //a ai y6 ?m»- 
 and pure love of virtue ; riches^ in the mean time K"A«w«^ir;-«vi.? ^"""" ^^'• 
 offering to ..s occafions of luff, fuel for revenge, in- Cmm.ts, & hfdi s, awum &imiiiie 
 llruments of pride, entertainment of our defires, g^'"^'^'^'^""-'^ «"'""'"«""". Hor. lib. j. 
 engaging them in low, worldly, and fottilli appe- 6-5 ^:7t(J> ./^« ;'^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»ro<j*KSMU «5 ^<.>cc77 ^„£,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--<J «t' A 5«', a 0' iw M '''riches. 2. In heart and fpirit, that is, preparation of 
 wJ^.l^vrnM^TnLTbTrTsTita^C^- mind,to quit the poflefsion of all riches, and adually 
 Atv(rcu. Anacreon. fo to do, whcn GOD requires it, that is, when 
 
 the retaining riches lofes a virtue. 3. To be well pleafed with the whole 
 oeconomy of GOD, his providence, and difpenfition of all things, 
 sonp^jjidentem >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 <?,v* ing,cjj'a fmt. 
 and weep ■, that is, in penitential mourning for he Dum doicmm admjja , admittmda e.\ciudi- 
 adds, nUle yourfehes tn the fyht cf the loRD, ^S/£.t;:;i;1 -r/r^lT''"" '""' 
 and he jlall lift you up. The adts ot this duty are. 
 I. To bewaile our own fins. 2. To lament our infirmities , as they are 
 principles of fin, and receffions from our firfi: flate. ^. To weep for our < 
 
 own evils and fad accidents as they are ifllies of the Divine anger. 4. To be 
 fad for the miferies and calamities of the Church, or of any member of it, 
 and indeed to weep with every one that tveeps^ that is, not to rejoj'ce in his 
 evil,but to be compaffionate_,and pitiful, and apt to beare anothers burden. 
 5. To avoid all loofeand immoderate laughter, all diffolurion of fpirit, 
 and manners, uncomely jeaftings, freer revellings, carnivals and balls, 
 which are the perdition of precious Jioures (allowed us for repentance and 
 poffibilities of heaven) which are the inft:ruments of infinite vanity, idle 
 talking, impertinencie and luft, and veiy much below the feveriry and re- 
 tirednefle of a Chriftian fpirit. Of this, CHRIST became to us the 
 great example, for S. -S^/?/ reports a tradition of him, that he never laugh- 
 ed, but wept often. And it we mourn with him, we alfo fhall rejoice in the 
 joyes of eternity. 
 
 3 . Blcjjed are the meek 5 for they IJ^aHpcfeffe the earth : 3 that i% the gentle S. 
 and fofter fpirits 5 perfons not turbulent or unquiet, not clamorous or 
 impatient, not over-bold or impudent, not querulous or difcontented , 
 not brawlers or contentious, not nice or curious, but men who fubmic 
 to GOD, and know no choice of fortune or imployment , or fuc- 
 cefTe, but what GOD choofes for them, having peace at honie, becaufe 
 nothing from without does difcompofe their fpirit. In fumme, meek- 
 nefleis anindifferency toany exteriour accident, a being reconciled to all 
 conditions and inftances of providence i a reducing „ „, , , 
 our ielves into inch an evenneile and interiour lata- ^a.vTo( ro'^gf ci^}}.!tyiJ.ivoi, d; /jl«AiA- 
 faftion, that there is the fan.e conformity of fpirit M'ix"^' T*f(«.xJu>' 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^<rim-)c<"f &[<>^<>i 'i'^}'^'''hj<<riv, out Company. It IS ant crnumcm to have^ 
 
 '^iiv <tv tAoifo-v 'ixv<,'V(4"( ?«?'- ''•"'^' a.-y^viiKTii- nteck and quiet jpitit^ a "* prevention of quar- 
 
 ^.quam mmcma nhu> 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 <f^es^< *!^yf- Ariiiot. ^j^j tramples upon the ulurping pafsions of 
 
 the irafcible faculty. 
 5 • But the greateft part of this patfage and Landtfchape is sky •, and as a man 
 
 in all countreys can fee more of heaven then of the earth he dwels on : fo 
 alfo he may in this promife. For although the Chriftian hears tlie promife 
 oi the inheritance of the earthy yet he muft place his eye, and fix his heart 
 upon heaven, which by looking downward alfo upon this promife as in a 
 vefTel of limpid water he may fee by reflexion, without looking upwards 
 by a dired intuition. Itis//fdw«thatis defigned by ihis promife as well 
 as by any of the reft-, though this grace takes inalfbrhe lefrelhments of 
 the earth by jpquivalence and a fuppletory defigne. But here we have no 
 al^tdmg city ^^nd therefore no inheritance. This is not our Countrey, and 
 therefore here cannot be our portion -, unlefle wechoofe as did the /Vflsf/- 
 ^dl to goe into a ftrange Country, and fpend our portion with riotous and 
 beaftly living and forfeit our Fathers blelsing. The Devil carrying our 
 blefTed Saviour to a high mountain fhewed him all the kingdomes of the 
 world •, but befides that they were offered upon ill conditions, they were 
 not eligible by him upon any. And neither are they to be chofen by us 
 for our inheritance and portion Evangelical : for the Gofpel \% founded upon 
 hetter promifes^mdthexefoie the hopes of a Chriftian ought not to deter- 
 mine upon any thing lefTe then heaven. Indeed our bleifed Saviour chofe 
 to defcribe clus beatitude in tlie words of the Pfalmift, fo inviting his Difci- 
 ples, to an excellent priTcept by the infinuation of thofe Icriptures which 
 themfelvessidmitted. But as the earth which waspromifed to the meek man 
 in ZJrfX'/Vfpfalme was no other earth but the terra promrjiionis the land of 
 Canaan^ if we fliall remember that this land of promife was but a tranfition, 
 and an allegory to a greater and more noble, that it was but a type of hea- 
 ven •, we fhall not fee caufe to wonder why the holy JESUS intend- 
 ing heaven for the reward of this grace alfo, together with the reft, did 
 call it the inheritance of the earth. For now is revealed to us a new heaven and 
 A new earth.^ an habitation made without hands, eternal m the heavens. And 
 he undcrftands nothing of the excellency of Chriftian religion whofe affe- 
 dions dwell below, and are (atisfied witb a portion of dirt and corruption. 
 Jfmberifen with C H jRjST,letns fcek thofe things that are above, where 
 
 Chrtfi
 
 Part II. the eight 'Beatitudes. 5 of 
 
 Chrifl fttteth at the right kind of Go D. But if a Cliriftian deiiv^-. to take 
 poffefsion of this earth in his way as his inhericancc or porciu'., he hath 
 reafon to fear it will be his All. We have but one inheritance, one. oun- 
 trey, And here we are ftrangers, and Pilgrims, ^ibrith.im told 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<r- 
 Gal. 6. 10. mainethfor ever : but the mercies of a Chriftian are to extend to all. Do 
 goodto all men^efpeciall'j H) the houjhold of faith : and this diffufionofa mer- 
 Rom.f.r. cy, not onely to Brethren, but to Aliens, and Enemies, is that, which 
 S. Paul caWs goodneffe^ ftill retaining the old appellative for Judaical me r- 
 Syrus inter- cy [_righteoufnefje : ^for jcarcelyfer a righteous man wiU one die^ yet peradven- 
 panm legit ture for agoodman fome wil even dare to dy. So that the Chnftian mercy 
 fifdjiiMm- ^^^ ^^ ^ mercy of the whole man , the heart muft be merciful, and the 
 juiii. hand operating in the Ubour of love ; and it muft be extended to all perfons 
 
 ofall capacities, according as their neceflity requires, and our ability per- 
 mits, and our endeerments and other obligations difpofe of and determine 
 the order. 
 14. The ads of this grace are, i. To pity the miferies of all perfons, and all 
 
 calamities fpiritual or temporal, having a fellow-feeling in their affli(5iions. 
 2. To be afflided and fad in the publick judgements imminent or incum- 
 bent upon a Church, or State, or Family. 3. To pray to God for remedy 
 for all afflided perfons. 4. To do all ads of bodily afliftance to all mife- 
 rable and diftreffed people, to relieve the poor, to redeem captives, to for- 
 give debts to di fabled perfons, to pay debts for them, to lend them mo- 
 ney, to feed the hungry and clothe the naked, to refcue perfons from dan- 
 gers, to defend and relieve the oppreffed, to comfort widows and fatherlefs 
 children, to help them to right^ that fuffer wrongs and in brief, to do any thing 
 ofrelief,fuppoit, fuccour, and comfort. 5. To do all ads of fpiritual mer- 
 cy, to counfel the doubtful, to admoniih the erring , to ftrengthen the 
 weak, to refolve the fcrupulous, to teach the ignorant, and any thing elfe, 
 which may be inftrumental to his converfion, perfeverance, reftitution 
 and falvation, or may refcue him from fpiritual dangers, or fupply him in 
 
 any
 
 Pa« II. the eight beatitudes. 3 o $> 
 
 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 ^<><!/)f, fimplicity is the 
 purity of the j^/m, both are the fanftification of the whole man^forthc 
 entertainment of the Spirit of purity and the Spirit of truth. 
 
 Theads of this virtue are, 1. To quit allluftful thoughts, not to take i^^ y- 
 delight in them, not to retain them, or invite them , but as objeds of dif- 
 pleafure to avert them from us. 2. To refift all luftful defires, and exunguifh 
 them by their proper corredories and remedies. 5. To refufe all occanons, 
 opportunities and temptations to impurity-, denying topleafe a wanton 
 eye, or to ufe a lafcivious gefture, or to goe into a danger, or to converfc 
 with an improper, unfafe object, hatingthe gar/nent Jpotted with the flefh 5 
 fo S. ^ifde CiW'i ir,and not to look upon a maid-, fo ^eb .• not to Jit with <^ 
 woman, that is a finger -, fo the fon of Syrach. 4. To be of a liberal foul, not 
 mingling with affections of money, and inclinations of covetoufneffe, not 
 
 doing
 
 310 Ccnfiderations upon Partii. 
 
 doing any ad: of violence, rapine orinjulHce. 5. To be ingenuous in our 
 thoughts, purpotes and piofelTions, fpeaking nothing contrary to our in- 
 tentions, but being really what we feem. 6. To give all our faculties md 
 affedions to GOD, without dividing interefts between God and his 
 enemies, without entertaining of any one crime in Ibciety with our pre- 
 tences tor G O D. 7. Not to lie in fin, but inltantly to repent of it and 
 t vemvn^ purify i/jg our Conjciencc from dcadworks. 8. Not to dilTemble our 
 
 faith or belief, when we are required to its confeflion, pretending a perfua- 
 V\Mo~jotatpu- fion complying with thofe, from whom iccretly we differ. Luff, Cove- 
 ritaum ttOT- toufnelTe, and Hypocriiie are the three great enemies of this Grace,they are 
 ^iT'i^^A- the moats of our eyes, and thefpotsof our fouls. The reward of purity is 
 hmm. the vifion beatifical, ifrvjorepure^as G OD is pure, jve Ihall alfojcehim as 
 
 he is. When rve awake up after his likencffe, %vc fhall behold his prefence. To 
 which in this world we are configned by freedom from the cares of cove- 
 toufnelTe, the fhame of luft, the fear of difcovery, and the itings of an 
 evil confcience, which are the portion of the feveral impurities here 
 forbidden. 
 17. 7. Blejsed arethe peacemakers , for they fhall be calledthc children of G o D.'} 
 
 lames 3. 17. Thervifdome of G o D ts fir (I pure and then peaceable, that's the order of the 
 Beatitudes. Asfoonas JE SUS was born, the Angels fang a hymne, 
 Glory be to GOD onhigh^and on earth peace, good rvtll towards men, figni- 
 fying the two great errands, upon which Chrift was difpatched in his le- 
 gation from heaven to earth. He is the Prince of peace. Follorv peace with 
 AUmen,andholinejJe,without which no man ever jhall fee God. The ads of 
 this grace are , i. To mortify our anger, pceviihnefle, and fiery difpofiti- 
 ons, apt to enkindle upon every flight accident , innadvertency , or mif- 
 fortune of a friend or fervant. 2. Not to behafty, rafli, provocative, or 
 upbraiding in our language, 3. To live quietly and ferenely in our fami- 
 lies, and neighbourhoods. 4. Not to backbite, {lander, mifreport or 
 undervalue any man, carrying tales , or fowing diflcnfion between Bre- 
 thren. 5. Nottointeieflourfelvesin the quarrels of others, by abetting 
 either parr, except where charity calls us to relcue the opprelfed^ and 
 then alfo to doe a work of charity without mixtures of uncharitablenefle. 
 6. To avoid all fuits of Law as much as is polTible without intrenching 
 upon any other collateral obligation towards a third intereff , or a necelTa- 
 ry fupport for our felves, or great conveniency for our families ; or if we 
 be engaged in law, to purfue our juft interefts with jufl meanes, and cha- 
 ritable maintenance. 7. To endevour by all means to reconcile difagreeing 
 perfons. 8. To endevour by affability, and fair deportment to win the 
 love of our neighbours. 9. To offer latisfadion to all whom we have 
 wronged, or flandered, and to remit the offences of others, and in trials 
 of right to find out the mofl charitable expedient to determine it, as by in- 
 different arbitration, or fomething like it. 10. To be open, free, and inge- 
 nuous, in reprehenfions and fair expoftulations with perfons whom we 
 conceive to have wronged us, that no feed of malice or rancour may be la- 
 tent in us, and upon the breath of a new difpleafure break out into a flame. 
 II. Tobemodefl in our arguings, difputings, and demands •, not laying 
 great intereft upon trifles. 12. To moderate, balance and temper our 
 zeale by the rules of prudence, and the allay of charity, that we quarrel 
 act for opinions, nor in title G O D in our impotent and miflaken fancies, 
 
 nor
 
 P2«n. the eight beatitudes. 31! 
 
 nor lofe charity for a pretence of an article of Taith. 15. To pray lieartily y- 
 
 for our enemies, real or imaginary, ahvayes loving and being apt to bene- 
 fit their perfons, and to cure their faults by charitable remedies. 14. To 
 abftain from doing all affronts, dilgraces,ilightings and uncomely jeerings, 
 and mockings of our Neighbour, not giving lum appellatives ot fcorn, or 
 irrifion. 15. To fubmit to all our fuperiours in all things, cither doing 
 what they command, or fuffering what they impoie, at no hand lifting 
 our heel againft thofe , upon whom the charaders of GOD, and the 
 marks of J E S US are unprmted, in (ignal and eminent authority, fuch as 
 are, principally the King, and then the Bilhops, whom GOD hath fet 
 to watch over our foules. 16. Not to invade the pollelfions of our Neigh- 
 bours or commence war , but when we are bound by juftice and 
 legal truif, to defend the rights of others, or our own in order to our 
 duty, ^oitofjeak evilojdigmtj^ox undervalue their perfons, or publiih Phil.4. 9. 
 their faults, oi- upbraid the levities of our governours, knowing that they ^"hn. ?. .- 
 alfoaredelignedby GOD , to be converted to us for calligation, and l"n,cfl'.^i-. 
 amendment of us. i^. Not to be buhe ii other mens aifaires. And /i;f« iThair.j.'io!' 
 i-hc peace of G o D rvill refi upon m : Tlie reward is no leile, then the adopti- l.^°'- ^- ^^' 
 on and inheritance of fons -, tor he hath given unto tis poncr to he exiled the 
 fens of G OD-^ For he is the Father of Peace , and the fons of Peace 
 are the fons of G O D, and therefore have a title to the inheritance of fons, 
 to be heirs of GOD, andcohehs with Chrift in the kingdome of peace, 
 and efTential and never failing charity. 
 
 8. BlefsecLjre they, which arc perfccuted for rigkco/fncfs'pke y for theirs is l2. 
 
 the kingdome of heaven. ] This being the hardeft comma in the whole difci- 
 phne of JESUS is fortified with a double blefiedneffe, foricfollowes 
 immediately, Blefsed /ireye^ when men ^ull revile juu^ and perja:'ae joh : mea- 
 ning, that all perfecution for a caufe of righteoufnelTe, though the afflidli- 
 
 on be inftanced onely in reproachful language, Ihail be a 
 
 title to the bleflednefTe. Any fuffering for any good or . it'^cfi^^ui'ioZm ' 
 harmlefle adionis a degree of Martyrdome. It being the • citi'-jutm-jmditcmporafampino. 
 greateft teftimony in the world of the greateft love, to quit . Hoi.iib.5. Od. zj. 
 
 that for GOD, which hath poflefTed our moft natu'ral, regular, and order- 
 ly affedtix)ns. It is a preferring Gods caufe before our own interefl ^ icis 
 a loving of virtue without fecular ends-, it is the nobleft, the moffrefig- 
 ned, ingenuous, valiant ad in the world to die for; GOD, whom we 
 neverhavefeen-, it is the crown of faith, the confidence of hope, and our 
 greateft charity. The Primitive Churches living under perfecution com- 
 menced many pretty opinions concerning theftare and fpeciai dignity of 
 Martyrs, apportioning to them one of the three Coronets, which them- 
 felves did knit, and fuppofed as pendants to the great Crown of righteouf- 
 neffe. They made it fuppletory of baptifme, expiatory of lin, '^ fitisfado- 
 ry of publick penances , they placed them in blifTe immediately, declared ^.jj^',.^'^]^"! 
 them to need no after prayer, fuch as the devotion of thofe times ufed to >«■''■ 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 Z.4)r <'/n'(?r/:/, thatis, 
 efpecially, and in its firft intention. But this being lefte pcrfed, the holy 
 JESUS inverted the order, i . For very little of Chriftianity ftands 
 upon the outward adion :, ( C H R I S T having appointed but two Sacra- 
 ments immediately ) and 2. a greater reftraint is laid upon the patTions, 
 defires, and firft motions of the fpirit, then under the feverity oi Mcfes ^ and 
 3. they are threatned with the fame curfes of a fad Eternity with the ads pro- 
 
 G g 3 ceeding
 
 }i6 Of the Decalogue. p»rtii 
 
 ceeding fiom them •, and 4. becaufe the obedience of the fpirit does in 
 
 ,,,,„„„ ^ > . 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 ele<Sion for tlie particular, 
 hAvin<^ no ticccfsitj.^ but power in cur wilt. David prayed jcvcn times a day^ and ' ^'^'■- 7 37- 
 J>rfw/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^ »^<i.r k^'khI 
 
 Mart.l 
 
 .cp. 
 
 CHRIST corredfed the licence,and vanities of the Jewes and Gentiles, 
 For as the Jewes accounted it religion to name GOD, and therefore rucc mt^ns ,,<■ 
 would not fwear by him, but in the more folemn occalions of tlieir life-, but r-'/qucmiinpe, 
 in trifles, they would fwear by tlieir Fathers, or the light of heaven , or the SSf""' 
 ground they trod on : fo the Greeks were alio carefull not to fwear by the jura,rcriyc,fcr 
 irods lidulv, muchlelTe f-allacioully •, but thev would fwear by anything ^I'^'^'-'i"'" ■■'<J 
 about them, or neer them, upon an occalion as vaui as their Oath. But be- ncb ^orum, 
 caufe thefe oaths are either indu'edly to be referred to G O D , (and ^'^'■^ Harmcno- 
 CHRIST inftances in divers) or elfe they are but a vain teftimony : or [j'""!?'"/ ''"" 
 elfe tliey give a divine honour to a Creature by making it a Judge of Scaiig. de 
 truth, and difcerner of fpirits , therefore CHRIST feems to forbid all ^'"'■"'|.' '?T" '" 
 formes of fwearing whatfoever : Inpurfuanceof whichlaw, /,'4//M'^ be- mT^«^X* 
 ing converted at the prayers of Potamtxna a Virgin Martyr , and required ^ ■*' ^'-^v ^ 
 by his fellow fouldiers to fwear upon fomeoccafion then happening , an- "^""^J'^'^f 
 fwered, it was not lawful! for him to fwear, for he was a Chriftian-, and ma- Tjyy^v''>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- f<i^ofiv®- 
 temporaries with the example of C/w^i the Pythagorean, who,rather then ^^^^ u ^J. 
 he would fwear, fuffered a mul(ft of three talents. And all the followers of e«5-K<ii'«f ^«'a- 
 Pythagoras admitted no oath, unlefle the matter were grave, necefTliry , and ^"^"' i^"^, 
 charitable 5 and the wifefl: and gravefl perfons among the Heathens were ^j^",^. '^ 
 very fevere in their Counfels concerning oaths. 3. But there are fome ca- 
 fes in which the interefl of Kingdomes and bodies politick , peace and con- 
 federacies require the fanftion of promiflory oaths , and they whom we 
 are bound to obey, and who may kill us if we doe not, require that their 
 interefts be fecured by an oath-, and that in this cafe , and all that are equall,. 
 our bleffed Saviour did not forbid oaths , is certain , not onely by the 
 example of Chriftians, but of all the w^orld before and fince this prohibit!-. 
 orijUnderftandingittobeof the nature of fuch naturall bands and fecuri- j 
 
 H b Gies,
 
 3 1 6 Of the T>ccalogue. ?»« 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,^^,o<p,Ki- 
 beimr efteemed a fuflicient fecurity and inftrument f ^°^^ ajj^oT^v hoyiK^ ^vmi li dvo^^ov 
 ofpublickentercourte. And this was intimated by h'oy>i(^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<niqtttc,ip(i. Mart, fweaiiiig by Creatuies was lefTe obliging : they arc 
 Dcut. JO. 19. ifa. 1 ». Micah 1. 1. s Au- y(^ ^yj^f, jj^g (:^jjg leftrainis made to be religious as 
 
 Buft. epift. ad Piiblicolam. & 1. 5'. DuoiM ' rt r 1 r 1 i 1 j 
 
 rroni§ Si quis jciavevic & 1. non euc D. dc the moft foleiiin uivocation ot the holy and reve- 
 jiir-jurando. Tcrtul. ad Scap. rend Nameof G O D ; hnvtul,or unlawful, as the 
 
 r^dor Cham Dcos-uq,u turn que ^^j^^j. ^^j^^^ ^^^ fwearing by a Creature cometo 
 
 Virgil. 1. 4. itn.id. by Ipoiled by lome other intervening circumftance, 
 rcrquefimiUam quondam, wofcmo.dor, i\^^^ jj^ ^yj^h a denying it to relate to G O D •, for 
 ra^ucmoscc„ios>&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. ^ $tfH cA' 6ln Tiw ihij.\i^a.v iuriii i^ tb ,^ 
 S'vKitolkfav v7ntfii]«!^Tav a,'j/\ic^cu Tnri Ttf TntiJk!, <i'ft )y 7dJh,ia,7nyi'\a$, Hieiocl. apud Stol>«. 
 
 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<ft opinion of the Lawyers, who thought to be juftified 
 by their exteruall works, fuppofing, if they were innocent in matter of faiit, 
 God would require no more of them then Man did, and what by cuftomc
 
 Pare II Of the Decalogue, 333 
 
 or filence of the lawes was not punilhable by the Judge , was harmlefl'e be- 
 fore GOD •, and this made them to trull in the letter, to neglecirthe duties 
 of repentance, to omit asking pardon for tlieir fecrct irregularities, and the 
 obliquities and averfationsot their fpiritS; and this S. /'.»«/ :'Ub complains 
 of, th.lt negleding the ri^/jicoufnefje cfCOD, they fought to eflublijh their Kom.io. i- 
 mn^ that is, according to Mans judgement. But our bleded Saviour tells 
 them, that fuch an innocence is not enough -GOD requires more then 
 conformity, and oblcrvation of the fid:, and extetiour piety, placing juftice 
 not in legall innocency, or not being condemned in judgement oF the Law, 
 and humane judicature , but in the righteoufnelle of the fpiiit alfo ^ for the 
 firfl: acquits us before man, but by this we (hall be held upright in judge- 
 ment before the judge of all the world. And therefore befides abftinence 
 from murder , or aduall wounds , C H R I S T forbids all anger [with- 
 out caul'e] againft our Brother, that is, againft any man. 
 
 By which not the firfl: motions are forbidden , the twincklmgs of the 27. 
 eye as the Philofophers call them, the pro-pafllons, and hidden and irre- 
 fiftible alterations •, for it is impoffible to prevent them , unlefle we could 
 
 ' give our felves a new nature, any more then wecanrefufe to winke with s.Hiemn.fp;^. 
 our eye, when a fudden blow is offered at it, or refufe to y.awn when I fee'^ cmetna 
 a yawning fleepy perfon, but by frequent and habituall mortification , and 
 by continuall watchf ulnelfe , and ftanding inreadinefle againft all inadver- 
 tencies, we Oiallleflen the inclination, and account fewer fudden irrepti- 
 ons. A wife and meek perfon fliould not kindle at all, but after violent 
 and great coUifion-, and then, if like a flint he fends afparkout, it mult 
 as foon be extinguiflied as it lliewes , and cool as foon as iparkle. But 
 however, the finne is not in thenaturalldifpofition. But when Vv'e en- 
 tertain it, though it be , as Seneca exprefles it , cum veluntate non comitm-tci^ Scn«c» lib. z.de 
 without a determination of revenge, then it begins to be a finne. Every '"'■^■''' 
 indignation againft the perfon of the Man, in us is pride and felflove, 
 and towards others ungentleneffe , and an immorigerous fpirit. Which is 
 tobeunderftood,whenthecaufeisnot fufficient, or when the anger con- 
 
 ' tinues longer, or beexcefiive m the degrees of its proportion. 
 
 The caufes of allowable anger are , when we fee G O D diilionoured, 28. 
 or a finne committed , or any irregularity or fault in matter of Govern- 
 ment-, a fault againft the lawes of a family, or good manners^ difobedience, 
 or ftubbornnelfe-, which in all inftances where they may be prudently judg- 
 ed fuch by the Governour , yet poftibly they are not all dired fins againft 
 God and religion. In fuch cafes we may be angry. But then we may alfo 
 fin, if we exceed in time, or meafure of degree. 
 
 The proportion of time Saint Paul expreffes , by not letting the funne 19. 
 fet upon our anger. Leo»tius Patric/rrs was one day extremely and unrea- L^ontiusCy- 
 fonably angry with ^^ij/;/? the Patriarch of Alexandria-, at Evening the Pa- l,Tiuw^;I!' 
 triarch fenr a fervant to him with this meffage , Sir , the Same is fet : upon <;• '4. 
 which Patriciu-s refleding , and the grace of G O D making the impref- 
 fion deep , vifible , and permanent , he threw away his anger , and be- 
 came wholly lubjed to the counfell and ghoftly aides of the Patriarch. ^ 
 This limit S. i\iid borrowed from the Pfalmift : for that which in the fourcli / 
 Pfalmeverfe 5. we read [Stand m awe and jin not'] the Septuagint reads | 
 [be angry,but fin not:] and this meafure is taken from the analogy of the 
 law of the Jewes, that a maleftdor lliould not hang upon the accurfed tree^ 
 
 after
 
 Of the Decalogue. 
 
 Part II 
 
 354 -y ^ 
 
 after the funne were fet : and if the huves layd down their juft anger againft 
 Malefadlois,asfooneasthefunnedefccnded,andtook off his beams from 
 beholding the example^ much more is it reafonable , that a private anger, 
 which is not warranted by authority, not rnealured by lawes, nor examined 
 by folemnitiesof juftice, not made realbnable by coii(idermg the degree 
 of the caufes, not made charitable by intendmg the publick good, not fecu- 
 red from injurioufnefle by being dilintereft, and fuch an anger in whicli the 
 party IS judge, and witnefi'e, and executioner-, it is (I lay) but reafon fuch 
 an anger ihould unyoke and goe to bed with tlie funne-, hnce juftice and au- 
 thority layd by the rods and axes, as foon as the funne unteemed his cha- 
 e'iotIs fts^'A: j.JQ^^ Plutarch reports that the Pythagoreans were ftricT: obfervers of the ve- 
 IbqLv i'j Of- ry letter of this caution •, tor if Anger had boyled up to the height of injury 
 yUK^'ofhfi liv Qj- reproach, before funne fet they would Ihake hands falute each other and 
 '^"!k|l^r4.«- depart friends : for they were alhamed that the fame anger which Iiad dif- 
 fturb'dthecounfelsoftheday,lliouldalfo trouble the quiet and dreams of 
 the night , left anger by mingling with their reft and nightly fancies iliould 
 grow naturall and habitual. Well ! anger muft laft no longer-, but neither 
 may a Chriftians anger laft fo long -, for if his anger laft a whole day, it will 
 certainly before night fowre into a crime. A mans anger is like the Ipleen, 
 at the firft it is natural, but in its exceife and diftemper it fwells into a dif- 
 eafe:, and therefore although to be angry at the prefence of certain objedls 
 is natural , and therefore is indifferent , becaufe he that is an eflential enemy 
 to fin, never made fin eftential to a man ■., yet unlels it be alfo tranlient and 
 pafs off at the command of reafon and religion,it quickly becomes criminal, 
 •!-;, ,e!ifii c^. The meaning is , that it be no more but a tranfient PalTion , not permanent 
 at all, but that the anger againft the man pafte into indignation againft the 
 crime, and pity of the peribn, till the pity growes up into endcvours to help 
 him : For an angry, violent and difturbed man is like that white bramble of 
 Judea, of which oje^hm reports, that itis fet on fire by impetuous windes, 
 and confumes It feif, and burns the neighbour plants ; and the cvill effefts 
 ot a violent, and paflionate anger , are fo great , fo dangerous , fo known 
 to all the world , that the very confideration of them is the beft argument 
 
 J\iiKvov-n- 
 PluLJich. 
 
 Stravcre : & 
 din uybitwi 
 uhimie 
 Stctere cmf/e 
 em perircnt 
 FundiiU'), im- 
 
 yumos 
 
 Hoftile ay at, Id. 
 exercititi infa- 
 Um. Horat. 
 l.i.od.i6. 
 
 horrid calamities, and whatfoever is violent in art or nature,hath been made 
 the inftrument of fadnefte in the hands of anger, 
 3°* The meafure of the degree is to be eftimated by humane prudence , that 
 
 it exceed not the value ot the caufe , nor the proportion of other cir- 
 cumftances , and that it caufe no eruption into indilcietions or un- 
 decencies : For therefore Mofes anger , though for G O D and reli- 
 gion, was reproved , becaule it went forth into a violent and trou- 
 bled expreffion , and fliewed the degree to be inordinate. For it is in 
 this palfion , as in lightning •, which if it onely breakes che cloud and 
 makes a noife , it (liewes a tempeft and difturbance in nature -, but the 
 hurt is none: butifitfeifesuponaman, or dwells upon a houfe, or breakes 
 a tree, it becomes a judgement and a curie : and as the one is a mifchiefe in 
 chance and accident , fo the other is in morality and choice-, if itpafTes 
 from paffion into adf ion, from a tranlient violence to a permanent injury, if 
 it abides, it fcorches the garment or burnes the body, and tiiere is no way to 
 make it innocent but to remove and extinguilh it , and while it remaines, 
 to tye the hands, and pare the nayles, and muzzle it, that it may neither 
 
 fcratch.
 
 part II. Of the Decalogue. 3 3 «^ 
 
 fcratch, nor bite, nortalke. An anger in Gods caufe may become unhal- 
 lowed, if it fees the fun rife and fet : and an anger in the caufe of a man is in- 
 nocent according to the degrees of its fuddennelTe and difcontinuance ; for 
 by its quicknels and volatile motion it Ihewes that it was ' unavoidable in its 
 produdaon, or = that it was harmlelTe in the event, or 'quickly fupprefled, 
 according to which feveral cafes , anger is either ' Naturally or ' excujahle^ 
 or ' the matter of a virtue. 
 
 The vulgar Latine Bible , in this precept of our blefTed Saviour, reades , j . 
 not the appendix {^without a caujc'] but indefinitely ,■ he that is angn withhts 
 Brother^ and S. Hierom affirmes, that the claufe of [without a caufe] is not 
 to be found in true Greek copies •, upon fuppofition of which , becaufe it is 
 not to be imagined,that all anger in all caufes , and in all degrees is {imply 
 unlawfull, and S. P^w/diftinguillies being angry, from committing a lin, 
 \_Be angry ^ but fm not~\ chefe words are left to (ignih'e fuch an anger , as is the 
 crime of liomicide in the heart-, like the fecret lufting called by CHRIST, 
 aMtefyjn the heart:, and fo here is forbidden, not onely the outward ad, 
 but the inward inclinations to murder , that is , an anger v*'ith delibera- 
 tion , and purpofe * of revenge , this being explicative and additionall * koj zrisf hi- 
 to the precept forbidding murder j which alfo our blefled Saviour feems to >*" *'^J^ 
 have intended b)' threatning the fame penalty to this anger or fpirituall ^ ^i^'-n, 
 homicide , wliich the Law inflifted upon the aduall and externall, i^-^'/i©- •fi 
 that is judgement or condemnation. And becaufe this prohibition of an- Xvuu!"Rh«!' 
 ger is an explication , and more feverc commentary upon theiixtCom- 
 mandement,it is more then probable,that this anger,to which condeinnati- 
 on is threatned, is fuch an anger as hath entertained fomething of mifchiefe 
 in the fpirit. And this agrees well enough with the former interpretation, 
 fave that it affirmes no degree of anger to be criminall , as to the height of 
 condemnation, unlefle itbewith a thought of violence or defires of re- 
 venge -, the other degrees receiving their heightnings , and declenfions, 
 as they keep their diftance or approach to this. And befides , by not li- 
 miting , or giving caution concerning the caufe , it reftraines the ma- 
 lice onely or the degree , but it permits other caufes of anger to be 
 innocent befides thofe fpirituall, and moral, of the interefts of G O D S 
 glory and religion. But this is alfo true , which foever of the readings 
 be retained. For the irafcible faculty having in nature an objedl pro- 
 per to its conftitution , and naturall defigne , if our anger be commenced 
 upon an object naturally troublefome , the anger is very naturall, and no 
 where faid to be irregular. And he who is angry with a fervants unwari- 
 nelTe, or inadvertency, or the remifneffe of a childes fpirit , and application 
 to his ftudies, or any fudden difpleafure , is not in any fenfe guilty of pre- 
 varicating the fixt Commandment , unleffe befides the ob)e<fl he addes 
 an inequality of degree, or unhandfome circumftance , or adjunft. And 
 poflibly it is not in the nature of man to be ftriia in difcipline , if the prohi- f'[^'^c7don7ni 
 bitions of anger be confined onely to caufes of religion •, and it were hard, 'profic,t,tiecjL 
 that fuch an anger , which is innocent in all effefts , and a good inftrument ''"""'. f^""''"" 
 of government, fiiould become criminall, and damnable •, becaufe fome in- fdZlt. "'^** 
 ftances of difpleafure are in anions not certainly and api^arentlv finfuU. So s. Chryfoft. 
 
 J i^i J SivuUair.icx 
 
 virtute fure^net , Dh'mte annnadvciftonis impctum per fladiimi Vh'mchas von placa[lct. S. Gregor. 1. J. Moral. 
 
 fOf K^eCllVUTATO.. Alill.l'Oftic 
 
 that
 
 y}6 Of the Decalogue. Partn. 
 
 that our blelfed Saviour foibidding us to be angry rvithout a canfc , ineancs 
 fuch cau fes which are not onely irregularities in religion , but deflexions in 
 manners -, and an anger may be religious, and politicall , and crconomical, 
 according as it meets withobjeds proper to it in feveral kindes. It is fomc- 
 times neccflary that a man carry a tempeft in his face and a rod in his hand 5 
 but for ever let him have a fmooth minde, or at lead under command, and 
 within the limits of rcafon and religion, that he may fteer fecurely, and 
 avoid the rocks of fin : for then he mayreprove a friend that did amiflc, or 
 chaftife an oftending fon, or correft a vitious fervanr. The fumme is this: 
 There are no other bounds to hallow, or to allow and legitimate anger; 
 but that i.Thecaufe be religion, or matter of government. 2. That the 
 degree of the anger in prudent accounts be no bigger then the caufe. 
 3. That if it goes forth, it be not expreflfed in any adion of uncharitable- 
 nefre,or unfeafonable violence. 4. Whether it goes forth,or abides at home, 
 it muft not not dwell long any where, nor abide in the form of a burning 
 coale, but at the mofl, of a thin flame, thence pafling into aire falutary and 
 gentle, fit to breath, but not to blaft. There is this onely nicety to be ob- 
 ferved 5 that although an anger arifing for religion , or in the matter of 
 government,cannot innocently abide long, yet it may abide till it hath paf- 
 fed forth into its proper and temperate expreflion, whether of reprehenfion 
 or chaftifement, and then it mufl: fit down. But ifthe anger arifes from 
 another caufe (provided, it be of it felf innocent, not finful in theobjedor 
 caufe) the paflion in its firft fpring is alfo innocent,becaufe it is natural, and 
 on the fudden unavoidable : but this muft be fupprefled within, and is not 
 permitted to expreffe it felf at all : for in that degree in which it goes out of 
 the mouth, or thorough the eyes, or from the hand, in that degree it is vi- 
 olent,ought to be corre<5ted and reftrained^ for fo that paffion was intended 
 to be turned into virtue. For this paflion is like its natural parent or inftru- 
 ment : and if choler keeps in its proper feat,ic is an inftrument of digeftion; 
 but if it goes forth into the ftranger regions of the body, it makes a feaver : 
 and this anger which commences upon natural caufes, though fo far as it is 
 natural, it muft needs be innocent, yet when any confent of the will comes 
 to it, or that it goes forth in any adion or voluntary fignification, it alfo be- 
 comes criminal. Such an anger is onely permitted to be born and die, but 
 it muft never take nouriftiraent, or exercife any ad: of life. 
 
 But if that prohibition be indefinite, then it is certain the analogy of the 
 Commandment, of which this is an explication, referres it to revenge, or 
 malice t, it is an anger, that is wrath, an anger of revenge or injury, which 
 is here prohibited. And ladde this confideration, that finceit is certain, 
 that CHRIST intended this for an explication of the prohibition of ho- 
 fiin'ificat filicide, the claufe of [ * without caufe] feems lefle natural and proper. 
 m J i.e. For it would intimate, that though anger of revenge is forbidden, when it 
 Tatifm'}ed& is vafli and unreafonable ; yet that there might be a caufe of being angry 
 extra mdtm. vvith a purpofe of revenge and recompenfe, and that in fuch a cafe it is per- 
 mitted to them, to whom in all other ic is denyed, that is,to private perfons, 
 which is againft the meeknefte and charity of the Gofpel. More reafonable 
 it is, that as no man might kill his Brother in Mojes Law by his own private 
 authority, fo an anger is here forbidden, fuch an anger, which no qualifica- 
 tion can permit to private perfons, that is, an anger with purpofes of re- 
 venge. 
 
 But 
 
 in vanum J i.e.
 
 Pi'^tii. Of the Decalogue. J3y 
 
 But C H R I S T addes, that a further degree of this finne is, when onr -:, 
 anger breaks our in contumehes, and ill language, and receives its incre- 
 ment according to the degreeandinjury of the^reproach. There isa homi- 
 cide in the tongue* as well as in the heart, and he . , v ,^ 
 
 that kills a mans reputation by calumnies or ilander, .^^^ ^^^i^^^^^', 
 
 or open reviling, hath broken this Commandment. ''"* m^a , «? j«a4m a (fif(;.,;exAtOTi s' 'um^ 
 
 But this is not to be underftood fo, but that perlbns "'''°'*' '''3'- '• *• (Si^*. 
 
 in authority, or friends may reprehend a vitious perfon in language proper 
 
 to his crime, or expreifive of liis malice or iniquity. CHRIST called 
 
 Herod Fix^ and although Saint Mtch-idbrough'. not a r ailing accu[mdnzgi\vS!i 
 
 Satan, vet the Scripture calls him <;« acciifcr. and 
 
 C H R-I S T calls h,m ,l,c F.,kr.fl„s, anJ S.P,„r. ^l^lS^^S'^S.^^j:;.. .,..,„ 
 
 /t iti'fl«rcr, and a roAring Lion, And S. lohn calls <."•"" me bonaretu, fmci,f,ugaUteY,atqiu: 
 
 Diotrephcs. a lover of vnheminerKc^ or ambitious: Y.';'""'\'f''>'^f"'"''^fodmi,prcfa,a!llt. 
 
 but that which is here forbidden, is not a reprelen- narm wopi.' ' ' * 
 
 tins the crimes of the man for his emendation, or auuftmcntricisamore 
 any other charitable, or religious end, but a reviling Ncfiqucmmwchas— """'"■ 
 
 him to do him mifchief, to murder his reputation-, D^prcBfinonbtUacjlfamaTvcbonl, 
 
 which alfo lliews, that whatever is here forbidden, '^"^'"' ^°'='^- ^«- 4- '• ' . 
 
 isinfomefenfeor other accounted homicide; the anger in order lo re- 
 proach, and both in order to murder, fubjecl to the fame puniihmenr, be- 
 caufe forbidden in the fame period of the Law-, fave onely that according 
 to the degrees of the finne CHRIST proportions feveral degrees of 
 punifhment in the other world, which he apportions to the degrees of death 
 which had ever been among the Jews, viz. the fvvord, and ftoning to death, 
 which were punilhments legal and judicial, and the burning infants in the 
 valley of ///«»^w, which was a barbarous and fuperflitious cuftome, ufed 
 formerly by their Fathers in imitation of the Phoenician accurfed rites. 
 
 The remedies againft anger, which are prefcribed by Maflers of fpiritual ;; ?. 
 
 life,are partly taken from rules of prudence, partly from piety, aud more 
 precife rules of religion. In Prudence, i. Doe not eafily entertain, or at all - 
 encourage,oiwilUnglyhear, or promptly believe tale-bearers, and repor- 
 ters of other mens faults : for oftentimes we are fet en fire by an tgntsfatu- 
 tu.^ a falfe flame, and an empty flory. 2. Live with peaceable people, if thou 
 canfl. 5. Be not inquifitive into the mifdemeanours of others, or the re- 
 ports, which are made of you. 4. Finde out reafons of excufe to alleviate 
 and leflen the ignorances of aFriend,or carelefnefTes of a fervant.j.Obferve, 
 what ob)ed is apteft to inflame thee, and by fpecial arts of fortification flop 
 up the avenues to that part. If lofl'es, if contempt, if iqcivihties, if flander, 
 {till make it the greatefl part of your imployment to fubdue the impotency 
 of that paflion, that is more apt to raife terapeffs. 6. Extirpate petty cuii- 
 ofities of apparel, lodging, diet,and learn to be indiffc'/ent in circumffances, 
 and if you be apt to be tranfported with luch little things, doe fome great 
 thing, that (hall cut off their freq.uent intervening, 7. Doe not multiply 
 fecular cares, and troublefome negotiations which have variety ofconver- 
 fation with feveral humours of men, and accidents of things -, but frame to 
 thy felfe a life fimple as thou canft, and free from all affetftations. 8. Sweeten 
 thy temper and allay the violence of thy fpirit with fome convenient, na- 
 tural, temperate, and medicinal folaces :, for fome difpofitions we have ktxv 
 inflamed into anger, and often aflaulted by peeviflm^e through immode- 
 
 I i rate
 
 338 Of the Decalogue. p«tii 
 
 rate fafting,and inconvenient aufterities. 9. A gentle anfwer is an excellent 
 . „ ,., ^ , Remora to theprocrefresofanoer, whether in thy 
 
 dcfcr,pf!t i annx mam Jgua f^p, n,t„ dn.-,s felt or Others. \ov anger IS like the waves oi a trou- 
 aciestnu;apedo((l :ftycprinit,eiramnnnt>otes, bled Tea, when It is corre<fted with a iott reply, as 
 mmmoju,j:md:gnabu,du^ "sTLcmf '" with a little lirand, It retires and leaves nothing l)e- 
 » Ex quofa(iiufnm Mmachus {land ofudmt hinde It, but troth and lheUs,no permanent milctuet. 
 uthracundia extra guttm meumnon precedent, jq_ > SilcHce is an excellent art, and that was the 
 v,xn s. Ifaac Hmmua. ^^^^^^ ^^,^j^j^ ^^ ^^^^^^ ^^ ^j j religious pcrlbn in the 
 
 Primitive Church is reported to have followed, to rupprefTe his anger with- 
 in his breft, and ufe what means he could thereto ftrangleit-, but never 
 permitting it to go forth in language •, anger and luft being like tire, which 
 if you enclofe, futfering it to have no emiflion, it perillies and dies, but give 
 it the fmalleft vent, and it rages to a confumption of all it reaches. And this 
 advice is coincident with the general rule, which is prefcribed in all tempta- 
 tions, that anger be fupprelled in its cradle and iirlt 
 1- MeiM mm ell rwme pnmum ir<e mimtum b aff-iults. 1 1 . Laftly, let evciy man be cai-eiul, that 
 T^t^:;?l1 A^s^ad P^oftlni.^"" in his repentance,or in his zeal, or his religion, he be 
 " '"^' as difpalfionate, and free from anger as ispoilible^ 
 
 left anger pafle upon him in a reflex ad: , which was rejeded in the dired. 
 Some raortifiers in their conteftation againft anger, or any evil or trouble- 
 fome principle, are like cryers of AlTizeSjwhocalhng for filence make the 
 greateft noife •, they are extremely angry when they are fighting againlt 
 the habit or violent inclinations to anger. 
 
 But in the way of more ftrid religion it is advifed,that he, who would 
 ^'^' cure his anger, fhould pray often It is Saint Auflims counfel to the BiOiop 
 Auxiltits , that like the Apoftles in a ftorme, we lliould awaken CHRIST 
 and call to him for aid, left we lliipwrack in fo violent palfions, and impe- 
 tuous difturbances. 2. Propound to thy felf the example of meek and pati- 
 ent perfons,remembring always, that there is a family of meek Sahaf, of 
 which Mofes ts the Prefident^ a family of patient Saints under the condiut of lob^ 
 every one in the mountain of the L o R D jha/i he gathered to his own tribe ^ to his 
 own family in the great day of lubilee^ and the angry ihall perilh with the 
 effeds of anger •, and peevifli perfons Ihall be vexed with the difqiuetnefTe 
 of an eternal worm and fting of a vexatious Confcience, if they fuffer here 
 the tranfpoftations and faddeft effeds of an unmortitied, habitual and pre- 
 vailing anger. 3. Above all things endevour to be humble, to think of chy 
 felf as thou delerveft, that is, meanly and unworthily, and in reafon it is to 
 be prefumed, thou wilt be more patient of wrong, quiet under affronts and 
 injuries, fufceptive of inconveniencies, and apt to entertain all adveriities, 
 asinftruments of humiliation, deleteries of vice, corredions ofundecenc 
 pafTions, and inftruments of virtue. 4. All the realbn, and all the relations, 
 and all the necelTities of mankind are daily arguments againft the violences 
 and inordinations of anger. For he that would not have his reafon confoun- 
 ded, or his difcourfe ufelefte, or his family be a den of Lions : he that would 
 not have his marriage a daily duel, or his fociety troublefome, or his friend- 
 fliip formidable, or his feaffs bitter: he that delights not to have his difci- 
 pline cruel, or his government tyrannical, or his difputations violent, or 
 his civilities unmannerly , or his charity be a rudenefte, or himfelf brutiib as 
 a Bear, or peevifh as a fly, or miferable upon every accitient, and in all the 
 changes of his life, muftmortifie his anger. For it concerns us as much as 
 
 peace,
 
 part ri. Of the T)ecaloguc, 35^ 
 
 peace, and vvifedoiiie, and noblenefle , and charity, and felicity are worrh 
 ,to be at peace in our breafts , and to be plcafed with all Gods providence, 
 and to be in chanty with every thing , and with every man. 
 
 ThoH jhalt not commit adulter) . 3Thele tw oConimandments are immediiite 3 ^^ 
 to each other,and ot the greateft cognationjfor Anger and Luft work upon 7 cummand. 
 one rubje<fl ^ and the lame fi^rvours of bloud , winch make men revenge- 
 full, will alfo make men unchaft. But the prohibit!- ^, ^ ,^,. . .,.,.. 
 
 1-1 J 1- 1 1 J /-^ J "Vbi fmmtstjtlcaciit Vitus, lihdinu qupque 
 
 on IS repeated in the words ot the old Command- ,ncaidn,mmccikcjifcncirayc:C;{^ua. 
 
 ment : So it was faid to them ot old •, which was ^uw^uid (go a te 
 
 not onely a prohibition of the violation of the rights f5 '^'!" '""^f;"' '^'l'"^'- " "f f' — , 
 ot marriage, but was even among the Jews exten- Horat. scim i.i. Sjt.x. 
 
 .ded to fignifie all mixture of fexes not matrimoni- 
 all. For W/<//f A-)' in Scripture is fometimes ufed to {\2,mi\Q fornkatton^ and 
 fornication iot adulter): asit isexprefledin the permilfions of divorce, in 
 the cafe of fornication • and by Mefes Law fornication alfo was forbid- 
 den, and it was hated alfo and reproved in the natural. But it is very proba- 
 ble, that this precept was rcftrained onely to the inftancc oiadnlury in the 
 proper fenfe, that is, violation of marriage -, for Mojes did in other annexes 
 of the Law forbid fornication •, And as a blow or wound was not efteemed 
 in Mofes law a breach of the fixt Commandment-, fo neither was any 
 thing but adultery efteemed a violation of the feventh by very many of 
 their own Doftors: of which I reckon this a fufficient probation, becaufe 
 they permitted ftranger virgins, and captives to fornicate •, onely they be- 
 lieved it finful in the Hebrew maidens. And when two Harlots pleaded be- 
 fore 5'(7/owo» for the baftard child, he gave fentence of their Queftion, but 
 nothing of their crime. * Strangers] with the Hebrews fignified many*^^^*? voca- 
 times harlots, becaufe they were permitted to be fuch, and were entertained ''""' ^1" '"'' 
 toluchpurpoles. But thele were the licences ot a looter interpretation •, wn^^; Ww^- 
 GOD having to all nations given fufficient teftimony of his deteftation rim&edvf,- 
 of all concubinate not hallowed by marriage ; of which among the nations ",Z,& jad'an. 
 there was abundant teftimony, in that the harlots were not permitted to drum t,ansfe- 
 abide in the cities, and wore vails in teftimony of their iliame and habitual '^"^' '^]2'vo- 
 undecencies, which we obferve * in the ftory of 'Thamar,znd alfo in Chryfip- c^rAndrwrn. 
 pus. And although it pafted without punithment, yet never without lliame, * Gen. 3*- h. 
 and a note of turpitude ^ and the abftinence from fornication was one of 
 the precepts oi Noah^ to which the Jew obliged the ftranger Profelytes^ who 
 were onely Profelytes of the houfe •, and the Apoftles inforce it upon the 
 Gentiles in their firft Decree at lerufalcm^ as renewing an old ftock of pre- 
 cepts and obligations, in which all the converted and religious Gentiles did 
 communicate with the Jews. 
 
 To this Chrift added, that the eyes muft not be adulterous •, His Difci- .^^ 
 pies muft not onely abftain from the ad of unlawful concubinate, but from 
 the impurer intuition of a wife of another man : fo according to the defign ^,i,;i,^f„t 
 of his whole Sermon oppofing the righteoufnefte of the fpirit, to that of the quikm mtmbAs 
 Law, or of works, in which the Jews confided. Chriftians muft have chaft '''"''"''^''f- 
 defires, not indulging to themfelves a liberty of loofer thoughts ^ keeping hmft.u'^lalu'd 
 the threlliold of their temples pure , that the holy Ghoft may obferve no- P''«f fj;- 
 thing unclean in the entry of his habitation. For he that lufts after a woman, V^^^^ ^/,^]^* 
 
 Vt jam firV't'i! bene corpus, adiiltera mens ell : 
 Omnibtn excliifis inrm adulter trit . OviH. 
 Inredaef} et'him p,ic Unpro qux ffifprrm qu<t,it, Scncca. Ui^v TnT i'ey. yivi^ fMi;)^v yfy&jix-xei-hoTtf ^vS't^t 
 M d^gfJ'tgioK. Ckaiiihes. 
 
 li 2 wanes
 
 3 40 Oj- the T)ecalogue. Pan il 
 
 wants nothing to the confummation ot" the ad, but feme convenient cir- 
 cumftances, which becaufe they are not in our power, the ad is impeded, 
 but nothing oUhe malice abated. But To fevere in this was our bleffed Ma- 
 fter, that he commanded us rather to put our eyes out, then to fuffer them 
 to become an offence to us; that is, an inlet ot lin, or an invitation or tranf- 
 mirtion of impurity: by pw/z/w^cwr^t' <)«r meaning the extindion of all in- 
 centives of luft, the rejedion of all opportunities, and occafions, the quie- 
 ting all conditions of advantage,which miniflers tuel to this hell fire. And by 
 this feverity we muft underftand all beginnings, temptations,likene(res, and 
 infinuations, and minutes of luft, and impurity to be forbidden to Chrifti- 
 ans •, fuch as are all morofe delegations in vanity, wanton words , geftures, 
 balls, revellings, wanton diet, garifli and lafcivious dreflings,and trimmings 
 of the body, loofer banquetmgs, all making provifions for the flefh to ful- 
 fil the lufts of it, all luft of concupifcence, and all luft ofthe eye, and all 
 luft of the hand, unclean contads are to be refcinded, all luft ofthe tongue 
 and palate, all furfeiting, and drunkennelfe : for it is impoflible to keep the 
 fpirit pure, if it be expofed to all the entertainment of enemies •, and if 
 Chrift forbad the wanton eye, and placed it under the prohibition of adul- 
 tery, it is certain, whatfoever minifters to that vice, and invites to it,is with- 
 in the fame reftraint -, it is the eye,or the hand, or the foot, that is to be cut 
 off. To this commandment failings, and fevere abftinences arc apt to be 
 reduced, as being the proper abfcilfion ofthe inftruments and temptations 
 of luft, to which Chrift invites by the mixt propofition of threatning and. 
 ■»- reward 5 for better it is to go to heaven with but one eye, or one foot, that 
 is, with a body half nouri(hed,then with full meales and an adive luft to en- 
 ter into hell. And in this our blefled Lord is a Phyfitian rather then a Law- 
 giver, for abftinence from all impure concubinate, and morofe deledations 
 fo much as in thought, being the commandment of GOD, that CHRIST 
 bids us retrench the occafions and infinuations of luft, it is a facilitating the 
 duty, not a new feverity, but a fecurity and caution of prudence. 
 37, Thoufhalt mtfieal.'] To this precept Chrift added notiiing 5 becaufeGod 
 
 s Command, had already in the Decalogue fortified this precept with a reftraint upon 
 rr r ,j thc * defiies. ^ For the tenth Commandment for- 
 
 *CnrcitifididfC7isjibiclr,Hi hydrops, i-jii • r -j-t-ll j r t 
 
 Necfitim piUii,nifi caufa morbi bids all covcting of our Neighbours goods •, for the 
 
 TH^tatvmi,&iiquofMaiko wife there reckoned, and forbidden to be defired 
 
 -o ,.> SmS" £:1^^^. ^.- ^"^o'" another man, is not a reftramt of libidinous ap- 
 »3{ ■mhiox iy3e)< /2SM01/ iih toVtoc jv- petite, but of the covetous 5 it being accounted part 
 ta.iui'^yi'javjivuv A^a.ii^fiiv<9-. I'l"'" of wealth to havc a numctous family, many wives 
 '" KAo°^^f«v"x?"A«''^'^'' <t-vt>.i\iiiov- Plito and many fervants •, and this alfo God by the Pro- 
 1, lo.aeicg. ^ . , . phet A'/i//;/j« upbraided to I>4'V/W as inftance of 
 
 ^«V*>fl«.ip-r3Jf-V3*v^T^o. cr.7«a'- ^^^,^, ^,,jjh and Gods liberality. But yet this 
 Commandment Chrift adopted into his law, it be- 
 ing prohibited by the natural Law, or the Law of right reafon, Common- 
 wealths not being able to fubfift without diftindion of Dominion, nor in- 
 Pauiiti J c. /.I. tluftry to be encouraged, but by propriety, nor families to be maintained, 
 D.dcfurtu.ui- hut by defence of juft rights and truely purchafed PoflefTions. And this 
 fiMHii. p;t- Prohibition extends to all iniuftice, whether done by Force, or Fraud-, whe- 
 £fli«wy%«;j?f<i-ther it be by ablationjOr prevention, or detaining of rights 5 any thing, in 
 tione. which injury is done diredly or obliquely to our Neighbours fortune.; 
 
 ?'• Thou pialt not hearfalfe mtnejie:'] that is, thou ftialt not anfwer in judge- 
 9 Command. ^^^^^ againft thy Neighbour falfely : which teftimony in the Law was gi- 
 ven
 
 part II. Of the T)ecalogUi\ 3 4 1 
 
 ven folemnly and by oath , invoking t^Q name oF God. / nd^ iire ihee by God 
 that thou tell H< whether thou hcthechnlt^ faid the „, <,j-iv ,, z,. r, « 
 
 High Priefl to the blefled Jefus, that is, (peak upon °" ^^ ^ '^''''''^ "^"^ ^'"^l^^^.^ l^^/l 
 thy oath ^ and then he told them fully, thoiii^h they '^.i J'iyjifM{jvei>f<ni> Ika-V iinofMy o^'«ju« 
 made it the pretence ot murdeiinq him, and lie knew ^V'^} '^^^iJlKlw iiK<i-]^,vin-^y i^„ 
 they would do lo. Conteflmgand witneflmg truth Htiiod.i. i.sf^. 
 
 is giving glory to God-, but falfe witnelle is high 
 injuftice, it is uihumanity and treafon againft the quietnefIe,or lite,or pofief- 
 fion of a juft peribn ^ it is in it felf irregular, and unreafonable, and there- 
 fore is ib forbidden to C hriftians, not onely as it is unjuft, but as it is falfe 5 
 fora lye in communication, and private converfe isalfo forbidden, as well 
 asunjulf teftimony •, Z-c/ct^ay mart (peak truth nith ,,,,,„ , . v ~ , n~ n- j 
 Ins mighboHY, that is,ui private lociety -, and wliether ,j-„^@. -^ ^"^^^^ ^§u>i^&-, >^ a.?^; . 
 a lye be in jeft * or earneft, wlien thepurpofeisto Epiid. 4 m' (Mcnand. 
 
 deceiveandabu(e,thoush.n the hnalleft mftance .j^ ^^i^^^pr^Zl^Z/^ 
 it is in that degree criminal, as it is injurious •, I hnd /i,!iudc ^i/at Piutarchus. 
 not the fime affirmed in every deception of our 
 Neighbours, wherein no man is injured, and fome lare benefited, tlie errour 
 of the affirmation being nothing, but a natural irregularity •, nothing mah- 
 cious, but very charitable •, I finde no fcverity fuperadded by CJhrift to this 
 commandment prohibiting fuch difcourfe, which without injury to any 
 man deceives a man into piety or fafety. But this is to be extended no fur- 
 ther^ Inallthingselfewemuftbefevereinour difcourfes, and neither lye 
 in a great matter^ nor a [mall ^ for the cuftome thereof is notgood^ faith the fon of 
 Sirach. 1 could adde concerning this precept-, That Chrift having left it in 
 that condition he found it in the Decalogue without any change or alterati- 
 on of circumftance,we are commanded to give true teftimony in Judgment, 
 which becaufe it wns under an Oath, there lyes upon us no prohibition, but 
 a feverity of injundion to fwear truth in judgement, when we are required. 
 The fecuring of teftimomes was by the fanftity of an oath, and this remains 
 unaltered in Chriftianity. 
 
 7hoit jlalt not covet. ]This Commandment we finde no where repeated in ^g, 
 the Gofpel by our blelled Saviour -, but it is inferred in the repetition of the 10 commmd. 
 fecond Table, which S. Paul mentioned to the Ro- „,,,^^„„^,p„„M.annaatmefi.afoSi 
 mans -, lor it was lo abundantly exprelled in the in- fok tmnc, atq; ammo utfunumfiAt anmunu. 
 clofures of other precepts, and the whole defienof a. Gdi. u.c.is. 
 Chrifts doftnne, that It was lelie needful fpecially N.:wficiusM,ajetac,tum<imc,gnatui/uw, 
 
 to exprefsthat,which is every where affixed to many rathcnminbabct Juvenal. 
 
 greceptsEvangelical.Particularly,it is inherent in the ^.S^^SSr/^'' ''''^^ """' 
 hrft beatitude : Bk^cd are the poor in jpint -, and it 
 
 means that we fliould not wifli our Neighbours goods with a deliberate en- i- 
 tertained defire-, but that upon the commencement of the motion, it be 
 disbanded inftantly ; for he that does not at the firft addreile and incite- 
 ment of the palfion fupprefle it , he hath given it that entertainment 
 which in every period of flaying is a degree of morole deledation in 
 the ay>petitc. And to this I finde not, Chrift added any thing, for the Law 
 it felf forbidding to entertain the defire, hath commanded the inftant and 
 prefent fuppreHion, they are the fame thing, and cannot reafonably be 
 diftinguiflied • Now that CHRIST in the inflance of adultery hath 
 commanded to abftain alfo from occafions ^W/jffelJw towards tlie luff, in 
 this hath not the fame feverity : becaufe the vice of covetoufneflc is not fuch 
 
 I i 5 a
 
 342. Of the Vccalogue. p«tii 
 
 awildefireas luft is, not inflamed by contad, and neighbourhood of all 
 things in the world : every thing may be inftrumental to libidinous defires, 
 but to covetous appetites there are not temptations of fo different natures. 
 40. Concerning the order of thefe Commandments it is not unufef ully ob- 
 
 ferved, that if we account from the firft to the laft, they are of greateff per- 
 fedfion, which are laff defcribed •, and he who is arrived to that feverity and 
 dominion of himfelf, as not to defire his neighbours goods,is very far from 
 aftual injury ^ and lb in proportion •, it being the leaft degree of religion to 
 confefle but one GOD: but therefore vices are to take their eftimate in 
 the contrary order 5 he that prevaricates the firft Commandment is the 
 greatefl finner in the world -, and the leaft is, he that onely covets without 
 any adual injuftice. And there is no variety or objedion in this, unlefle it 
 be altered by the accidental difference of degrees : but in the kinds of finne 
 the rule is true : this onely. Thefixtandfeventhare otherwifein the He- 
 brew bibles then ours ; and in the Greek otherwife in Exodt^ then in Deu- 
 terenomy •, and by this rule it is a greater fin to commit adultery then to kill-, 
 concerning which we have no certainty, fave that S. Paul in one refpeft 
 makes the fin of uncleannefTe the greateft of any fin, whofe fcene lyes in the 
 hody-Ewry fin ts without the body-^ hut he that commits ferntCAtion fins againjl 
 hii own body. 
 
 The Prayer. 
 
 f~\ Eternal ^ E SUS ^ wifdome of the Father^ thou light of J^ews andGen- 
 ^^ tiles J and the great Mafier of the rvortd^ who by thy holy Sermons andclearefi 
 revelations of the myjleries of thy Fathers kingdome^ didjl invite all the rverld to 
 great degrees ofjuflice, purity andfiancfity^ and infirucl us all in a holy inflituti- 
 on^ give ui under fiandmg of thy laws^that the light of thy cot^kfiial doUrine illu- 
 minating our darkneffes^ and making bright all the recejfes of our jjtrits and un- 
 der (landings we may dire^ our feet , all the lower man^ the affe£lions of the infe- 
 riour appetite^ to walk in the paths of thy commandments • Dearefi GOD make 
 us to live a life of religion and juflice^ of love and duty ^ that we may adore thy 
 Najefiy^and rtverence thy name^ and love thy mercy^ and admire thy infinite glo- 
 ries and perfections^ and obey thy precepts • make us to love thee for thy felf^ and 
 our neighbours for thee -J make us to be all love and all duty^ that we may adorn 
 the Gojpel of thee our L O R D, walking worthy of our vocation^ that oi thou hafl 
 calledus tobethy Dfciples^fo we may walk therein, doing the work of faithful 
 fervants, and may receive the adoption offons^andthegift of et em all glory, which 
 thou haft refervedfor all the Difciples of thy holy Inftttutton. Make all the world 
 ebey thee (H a Prophet, that being redeemed and purified by thee our high Priejf, 
 all may reign with thee our King in thy eternal kingdeme , O eternal ^ £ SUSy 
 wifedeme of thy Father, Amen. 
 
 Of
 
 Pirtll. 
 
 343 
 
 Of the three additional Precepts which Christ 
 
 fuperinduced , and made parts of the 
 
 Chriftian Law. 
 
 Discourse XL 
 
 Of Charity mth its parts, ForgiVmg, Qi'Ming, 
 not fudging. 
 
 Of Forgivenefle. Part I. 
 
 THe lioly JESUS coming to reconcile all the world to G O D , ,, 
 would reconcile all the parts of the world one with another , that 
 they may rejoyce in their common band, and their common falvati- 
 on : the firft inftance of charity, forbad to Chriftians all revenge of injuries, 
 which was a perfedion, and endearment of duty beyond what either moft 
 •-• of the old Philofophers, or the laws of the Nations, . pi,„„,h,„ ..«.« »./.. . w j- ■ . 
 or ot Mofcs^Qvei: praCtiied or enjoyned. For revenge chmmc erga immicos. " Simf!uitai,& mg- 
 was efteemed to unhallowed, unchriflian natures as >""'!»"^'"' "'r^ bomtatipius loci h,c eji, quam in 
 fweetas life, a fatisfadion of mjuries, and the onely Z:::^f:^^j!S:':^_% 
 cure of maladies and affronts. Onely, laws ot the ■^»o mijeraturwimicum afflidiim,& opmfcn 
 wifeft Common- wealths commanded that revenge !!'tHTJ:f'Jt''''"'r'^'t''1 "'^^"^ 'f^" 
 
 . , , , 1 1 I T J r r 1 • o rum tempore operant [mm liudiimque defea, 
 
 lliould be taken by tlie Judge • a tew cales bemg ex- himc qtamn amat bm pcHus airum eft Jtqw 
 
 cepted, in which by fentence of the Law, the mjured ''rf'«'«^«^'««»'c>f. de cap. cxinim. utii. 
 
 perfon or his neareft relative might be the executi- /z^LSL'"^ rf« ' •' ^'"^"' '''""'" '"- 
 oner of the vengeance: as among the Jews in the J"liit!<c p/imum mums eft, utnem mceat 
 
 cafe of murder ■ among the Romans in the cafe of "'{xod^'r^^^TniJ: t"°f °De'ut . 
 anAdulterefle or a raviihed daughter, the Father idculo judicwrum' vtgo;-. ' ^"^'^ 
 
 '9-'- 
 
 juiifquc pubiici 
 
 might kill the Adulterefle.or the raviflier •, In other '"'(''' j^-"''""- '» »'':dw condUuta, »V qulfqiiam 
 
 things the Judge onely was to be the Avenger. But ^^tSn' cS TtU't"""' "''"°^- ^ 
 
 Chrift commanded his DUciples rather then to 
 
 take revenge to expofe themfelves to a fecond injury, rather offer the other 
 
 cheek, then be avenged for a blow on this -, for 'vengeance belongs to Cod^ and 
 
 he will retaliate •, and/o that wrath wcmujl give ■^Lxce^{m}c\ S. PW- that is ^°'"-' 
 
 in mil doing and evill fuffering commit our [elves to his righteous ]udgmenty 
 
 leaving room for his execution, who will certainly doe it, if wc fnatch not 
 
 the fword from hisarmt. 
 
 "But fome obferve, th.it our blefled Saviour inftanced but but in fmaller 
 injuries •, he that bad us futfer a blow on the cheek, did not oblige us tamely 
 to be facrificed ^ he that enjoyned us to put up the lode of our coat and 
 cloak, did not fignifie his pleafureto be that we ihould fuffer our family to 
 be turned out of doors, and our whole ^ftate aliened and cancelled, efpeci- 
 ally we being otherwife obliged to provide tor them under the pain of the 
 
 curfe
 
 Part n. 
 
 Sumtliii (Liiju 
 ginnaiipo 
 or>.ni rttaliati- 
 
 344 Of forgiving injuries, 
 
 curfe of Infidelity. And indeed there is much reafon our defences may be ex- 
 tended,\vhen the injuries are too great for our fufferance , or that our de- 
 fence brmg no greater damage to the other then we diveit from our felves: 
 But our blelTed Saviours prohibition is inftanced in fuchfmallparcicuhus, 
 which are no Hmitations of the generall precept, bur particulars of common 
 confideration. But i jay niitoyon/efijl not cvill:'^ So our Englifli Teft ament 
 reads it, but the word fignifies .ivcnge net evilly and it bindes us to this on- 
 ly, that we be not avengers of the wrong, but rather fufFer twice then once 
 to be avenged. He that is ftruck on the face may run away , or may divert 
 the blow, or binde the hand of his enemy •, and he whofe coat isfnatched 
 away may take it again, if without injury to the other he may doe ir. We 
 • are lometimes^«/»^to n-///? ew/A, every clearing of our igi^fince, refuting 
 of calumnies, quitting our felves of reproach, is arefifting evilly butfuch 
 which is hallowed to us by the example of our Lord himfelfe,and his Apo- 
 ftles. But this precept is clearly expounded byS. FW, Render not cvill 
 Rom.1z.17. for C17//, that is, be not revenged 5 you may either fecure or reftoreyour 
 felves to the condition of your own polleflions o^^ame, orpreferve your 
 life, provided that no evill be returned to him that offers the injury .- For fo 
 facred are the lawes of Chrift,fo holy and great is his example,fo much hath 
 he endear'd us who were his enemies, and lo frequently , and feverely hath 
 he preached and enjoyned forgiveneffe, that he who knowes not to forgix'e, 
 knowes not to be like a Chriflian , and a Difciple of (b gentle a Mafter. 
 
 So that the fmalnefle or greatnelTe of the initance alters not the cafe in 
 this duty : In the greatell matters we are permitted only to an innnocent 
 defence , in the fmalleft we may doe fo too -, I may as well hold my coat 
 faft as my gold , and I may as well hide my goods as run away , and 
 that's a defence^ and ifmy life be in danger, Imuftdo no more but de- 
 fend my felfe. Save onely that defence in cafe of life is of a larger fignifi- 
 s«««r,<7wp«i- cation then in cafe of goods. I may wound my enemy , ifl Cxinnotelfe be 
 two, fidutipfe f-^f^^^ I may difarm him, or in any fenfe di fable him , and this is extended 
 'fi%mm1ro even to a liberty to kill him , if my defence nccefFarily ftands upon fo 
 mjjgni hommis, hard Conditions •, for although I muff not give him a wound for a wound, 
 Tnatfstnea t>ecauie that cannot cur€'il-ie,but is certainly revenge, yet when my life can- 
 ■ not be otherwife fafe,then by killing him,I have ufed that liberty, which na- 
 ture hath permitted me and Chrift hath not forbidden,who onely interdidl- 
 ed revenge, and forbad no defence, which is charitable and necefTary, and 
 not blended with malice and anger. And it is as much charity to preferve my 
 felfe as him when I fear to dye. 
 ^. But although we find this no where forbidden, yet it is very confonant 
 
 to the excellent mercy of the Gofpel,and greatly laudable , if we choofe ra- 
 ther to lofe ourhfein imitation of Chrift,, then fave it by the loffe 
 of anothers in purfuance of the permiflions ofnature^ When nature onely 
 gives leave,and no law-giver gives command to defend our lives, and the 
 excellence of Chriftianity highly commends dying for our enemies , and 
 propounds to our imitation the greateft example that ever could be in the 
 world, Itisavery ereatimperfedion,ifwe choofe not rather to obey an 
 infinuation of the H. JESUS,thenw''' greedincs and appetite purfue the bare 
 permilTion of nature. But in this we have no necelTity. Onely this is to be 
 read with two cautions, i. So long as the afTaulted perfon is in aftuall 
 danger he muft life all arts, and fubterfuges , which his wit or danger can 
 
 fupply
 
 Part II. Of T)ue!h, 54^ 
 
 fupply him with, as paffive defence, flight, arts of divcrfion, intreaties, fofc 
 and gentle anfwers, or whatfoever is in its kind innocent,to prevent his fin 
 and my danger , that when he is forced to his iaft defence , it may be cer- 
 tain he hath nothing of revenge mmgled in fo fad a remedy. 2. 'ihat this 
 be not underftood to be a permiflion to defend our Hves againft an angry 
 and unjult Prince ; for if my lawful! Prince lliould attempt my life with 
 rage, or with the abufed iblemnities of law, in the firft cafe the facrednefle P^'^'-^^^wwi- 
 ot his Perfon, m the fecond, the reverence,and religion of authority are his a'piuJai'cl'!^ 
 defenfatives , and immure him, and bind my hands, that I muft not lift '''-"' ■f'^c"'"-. 
 them up, but to heaven,tor my own defence and his pardon. Innai'' ^ ' 
 
 But the vain pretences of vainer perfons have here made a Queftion, c', 
 where there is no fcruple , And if I may defend my life with the fword , or 
 with any thing which nature and the lawes forbid not , why not alfo mine 
 honour, which is as deare as life , which makes my life without contempt, 
 ufefuU to my friend, and comfortable to my feltec for to be reputed a cow- 
 ard ,a baffled perfon, and one that will take affronts, is to be miferableand 
 fcorned, and to invite all infolent perfons to doe me injuries. May it not be 
 permitted to fight for mine honour, and to wipe off the ftaines ot my repu- 
 tation < Honour is as deare as life , and fometimes dearer. To this I have 
 many things to fay. For that which men in this queftion call honour is no- 
 thing but a reputation amongll perfons vain , unchriftiun in their deport- 
 ment, empty and ignorant foules , who count that the ftandard of honour, 
 whichis the inftrument of reprobation, as if /o be a gentleman were to be 
 «o Chriftian. They that have built their reputation uponfuch focieties 
 muft ke new eftimates of it, according as the wine , or fancy, or cuftome, 
 orfome^reat fighting perfon (hall determine it ^ and whatfoever invites a 
 quarrell is a rule of honour. But then it is a fad confideration to remem- 
 ber, that it is accounted honour not to recede from any thing we have faid 
 or done, It is honour not to take the lye , in the mean time it is not dif- 
 honoqrable to lye indee,d, but to be toldfo, and not to kill him that 
 fayes it , and venture my life and his too, that is a forfeiture of reputation. 
 A Miftreffe favour , an idle difcourfe , a jeft , a jealoufy, a healih,a gayety, 
 any thing muft ingage two Hves in hazard, and two foules in ruine , or elfe 
 they are dilhonoured. As if a life which is fo dear to a mans felfe , which 
 ought to be dear to others , which all lawes and wife Princes and States 
 have fecured by the circumvallation of lawes, and penalties, which nothing 
 but heaven can recompcnfe for the lofle of, which is the breath of G O D, 
 which to prelerve Chrift dyed. The Son ot GOD dyed , as if this were fo 
 contempdble a thing , that it muft be ventured for iatistadion of a vitious 
 perfon, or a vain cuftome, or fuch a folly, which a wife and a fevere 
 perfon had rather dye then be guilty of. Honour is from him that ho- 
 nours ^ now certainly GOD, and the King, are the fountains of honour : 
 Right reafon, and religion, the Scripture, and the lawes, arethebeft rules 
 of eftimating honour^and if we offer to account our honours by the fenfelefs 
 and illiterate diicourfes of vain and vitious perfons , our honour can be no 
 greater then the fountain from whence it is derivare ^ and at this rate, 
 Harfjjle Seneca's wives foole might have declared Therfites an honourable 
 perfon, and every bold gladiatour in a Roman theatre , or a fighting rebell 
 Emong the Haves o^ Sparta , or a trouper oiSfartacits his guard , might have 
 ftood upon their honour upon eq^al^and as faire a challenge.Cerrainly there 
 
 'is
 
 54^ O/Duells. pi«n. 
 
 is no greater honour then to be like the holy JESUS, and lie is delegable 
 in the eyes ofGOD, and fo are all his relatives and followers, by participa- 
 tion of his honour , and nothing can be more honourable then to doe wile 
 and excellent adions according to the account of divine and humane Laws-, 
 and if either GOD or the King can derive honour upon then- fubjeds, then 
 whatfoever is contrary to that which they honour, muft needs be bale , dif- 
 honourable and inglorious. 
 
 But ifwe be troubled for fear of new and fucceeding injuries , and vnll 
 needs fight , and as much as lies in us kill our Brother to prevent an injury, 
 nothing can be more unworthy of a Chriftian , nothing can be more inhu- 
 mane. C/j/o pleading in the Roman Senate in behalfe oi th^ Rhodun Em- 
 'Ei>asffi ¥/!/«>;- bafladours who came to beg peace of the commonwealth which had enter- 
 ^Itvw "tiTtt ^^i"^'^ "" 3nger, and fome thoughts of warre againft them , upon pretence, 
 yji, )i, at (USA- that the Rhodians would warre with them, when they durft , dilcourfed fe- 
 >^w,ciixe?- verely and prudently againft fuch unreafonable purpofes. And the life of 
 ^jr,:^^\m\^. " men , and the intereft of ftates is not like the trade of fencers,whofe lot is 
 ^ms hoc Ha- „ to conquer, if they ftrike firft, to dye, if they be prevented ^ Mans life is 
 S 'arcmcdi " "^^ eftabliflied upon fo unequal!, and unreafonable necefTities, that either 
 fmcfumwo om- " we muft fiift doe an injury, or elfe it is certain we muft receive a raifchief^ 
 ■nmm pcicuio GODS providence and care in his government of the world is more vi- 
 filre p'otiicnt" gilaut and merciful!, and he protefts perfons innocent, and juft, in all cafes, 
 eccidm,a quo exccpt whcn hc meanes to make an injury the inftrument of a grace,or a vi- 
 w'itlSfeyiM ^'•^"'^ ^^^^^^ ^° ^^ ^^^ §^^^ ofglory.lt was not ill anfwered ofMerope to King 
 ccadeniit, ? Poljphontes^ who therefore killed his Brother , becaufe he had entertained a 
 Cicero. purpofe to have killed him •, TcupouU ondy have done the fame injury to him^ 
 
 rvhich he did to you -^yott jlodd fli/lhave had a pttrpofe to kill him .- for his unju- 
 ftice went no further, and it is hard to requite ill and uncertain purpofes^ 
 with aduall murder, efpecially when we are much fecured by the power of 
 lawes,as the whole commonwealth is in all its ^reateft intereft s. And there- 
 fore for Chriftians to kill a man, to prevent being baffled or dcfpifed , is to 
 ufe an extreme defperate remedy, infinitely painfull and deadly, to prevent 
 a little griping in the belly forefeen as pofuble to happen it may be three 
 yeers after. But bcfides , this obje(fiion fuppofes a difeafe almoft as ear- 
 reftly to be cured as this of the main Queftion •, for it reprefents a man 
 keeping company with lewd and debauched perfons , fpending his time in 
 vanity, drunken'focieties,or engaged in luft, or placing his fceneamongft 
 perfons apt to doe affronts and unworthy mifdemeanours -, and indeed an 
 affront, an injury, a blow, or a louddifgrace is not the confequent of not 
 fighting, but a punifliment for engaging in looie , bafer and virions compa- 
 ny. Ifthegallantsofthe age would finde an honeft, and a noble imploy- 
 ment, or would be delicate in the choice of their friends and company, or 
 would be fevere in taking accounts of themfelves, and of their time, would 
 live as becomes perfons wife and innocent,that is,likeChriftians,they would 
 foon perceive themfelves removed farre from injuries , and yet further 
 from trouble, when fuch levities of mifchance , or folly fhould intervene. 
 But fuppofe a man affronted , ordifgraced, it is confiderable whether the 
 mandeferveditorno: If he did ^ let him entertain it for his punifhment, 
 and ufe it for an inftrument of corredion , and humility •, // he did not , as 
 an inftance of fortitude and defpite of lower things. But to venture lives 
 ^ loaboliihapaft-adismadnefle, unlefTc m both thofe lives there was not 
 
 good
 
 Pirtii, Of Duels. j^J 
 
 good enough to be efteemed greater and of better value, then the light 
 affront had in it of mifcry and trouble. Certainly thofc perfons are very un- 
 fortunate,in whofe lives much more pleafure is nor, then there is mifchief m 
 alightblow, oralighterafiVont, froma vainor an angry perfon. Butfup- 
 pofe there were not •, yet how can fighting or killing my adverHiry wipe off "^ 
 my afperiion.ortake off my blow, or prove that I did not lyef for it 
 is but an ill argument to fry, if I dare kill him, then I did not lye •, or if I 
 dare fight, then he ftrook me not ; or if I dare venture damnation, then I 
 am an honourable perfon: and yet further:, who gave me power o\'er my 
 own life, or over the life of another, that I iliall venture my own, and offer 
 to take his^ GOD and GODS vicegerent onely are the L O R D S of 
 lives, who made us Judges, and Princes, or GodsC and if we be not fuch, we 
 are murderers and villaines. When J^ojes would have parted the Duellifts, 
 that fought in Egypt, the injurious perfon asked him ^ i'l'homade theca]Hdge 
 or rider over us .-' Wtlt thou kill me ^ as thou did ft the Egjpimjefierday? mean- 
 ing he had no power to kill, none to judge of life _.o?t©- o' a5 ' • ' ' 
 
 and death, unlefle he had been made a ruler. Yea "o^; dS'mJsii -^tsV ^^v"''/?6''^f 
 but fleib and bloud cannot endure a blow ora dif- Menand. 
 
 grace. Grant that too, but take this into the account ^ jle^i and hhud jhall 
 not inherit the kingdom; of G o D. And yet befides this, thofe perfons have 
 but a tender (lock of reafon, and wifdome, and patience, who have not 
 difcourfe enough to make them bear an injury , which the Philofophy of 
 the Gentiles without the light of Chriftianity taught them to tolerate with 
 fo much equanimity, and difpaffionate entertainment. That perfon is not a 
 man, who knows not how to fuffer the inconvenience of an accident, and 
 indifcretion of light perlons •, or if he could not, yet certainly that is a mad 
 impatience, when a man to remedy the pain ot a drop of fcalding water 
 Ihall drench himfelf in the liquid flames of pitch, and a bituminous bath. 
 
 Truth is, to fight a duell is a thing, that all kingdomes are bound to re- 7^ 
 ftrain with higheft feverity 5 it is a confociation of many the worft adls,that 
 a perfon ordinarily can be guilty of ^ It is want of charity, of juftice, of hu- ^ 
 
 mility,oftrufl:in GODS providence; it is therefore pride, and murder, 
 andinjurtice, and infinite unreafonablenefle, and nothing ofaChriftian, 
 nothing of excufe, nothing of honour in it, if G O D and wife men be ad- 
 mitted Judges of the Lifts. And it would be confidered, that every one 
 that fights a duell muft reckon himfelfasdeadordying,(forhoiveverany 
 man flatters himfelf by faying he will not kill, if he could avoid it, yet rather 
 then be killed he will, and to the danger of being killed his own ad expofes 
 him)nowisitagood pofturefora man to dye with a fword in his hand 
 thruft at his Brothers breft with a purpofe either explicite or implicite to 
 have killed him:" Can a man dye twice, that in cafe he mifcarries, and is 
 damned for the firft ill dying, he may mend his fault and dye better the 
 next time ^ Can his vain imaginary and phantaftick Ihadow of reputation 
 make him recompenfe for the difgrace, and confufion of face, and pains, 
 and horrors of eternity ':' Is there no fuch thing as forgiving injuries, no- -f- 
 
 thing of the difcipline of J E S U S in our fpiritsC are we called by the 
 name of C H R I S T, and have nothing in us but the fpirit of Cain, and 
 Nimrod^znd. lod •'. If neither reafon nor religion can rule us, neither intereft 
 nor fafety can determine us, neither life nor eternity can m.ove us, neither 
 GOD, nor wife men be fuflicient Judges of honour to us, then our dam- 
 nation
 
 348 Of Duels. 
 
 Pjrt 11 
 
 nation is juft, but it is heavy : our fall is certain, but it is cheap, bafe and 
 inglorious. And let not the vanities^ or r.\\tGallants of the world fliglit this 
 friendly monition, rejecting it with a fcorn, becaufe it is talking like a Di*- 
 vine •, it were no difparagcment if they would do fo too, and belie\'e accor- 
 dingly-, and they would hnde a better return of lionour in the crowns of 
 ., eternity, by talking like a Divine , then by dying like a fool ^ by living 
 
 in imitation and obedience to the laws of holy JESUS, then by periih- 
 ing or committing murder, or by attempting it, or by venturing it, like a 
 weak, impotent, pafllonate, and brutilli perfon. Upon this Chapter it is 
 fometime asked, whether a Virgin may not kill a Raviiherto defend her 
 chaftity < Concerning which as we have no fpecial and diftinft warrant, fo 
 there is in reafon, and analogy of the Gofpel much for the Negative ^ For 
 fince his ad alone cannot make her criminal, and is no more then a wound 
 in my body, or a civil or a natural inconvenience, it is unequal to take a life 
 in exchange for a lefTer injury, and it is worfe that I take it my felf. Some 
 great examples we findc in ftory and their names arc remembred in honour, 
 but we can make no judgement of them, but that their zeal was reprove- 
 abk for its intemperance, though it had excellency in the matter of the 
 PaflTion. 
 S. But if we may not fecure our honour, or be revenged for injuries by the 
 
 fword, may we not crave the juftice of the law, and implore the vengeance 
 of the Judge, who is appointed for vengeance againft evil doers ; and the 
 Judge being the Kings officer, and the King Gods Vicegerent, it is no more 
 then imploring Gods hand : and that is giving fUce to wrath^ which S . Paul 
 fpeakes of, that is, permitting all to the Divine juftice < To this I anfwer, 
 thatit is not lawful to go to law for every occafion or flighter injury-,bccaufc 
 it it very diftant from the mercies,forgivenefs and gentlenefs ot a C hnftian 
 
 „ ^ ^ ^ to conteft for trifles 5 '^ and it is certain, that the in- 
 
 \^'^'^St!iS'Z'^i'>^i^ff^^v-m7t).cLv'A^ juries, or evill, or charges of trouble and expence 
 • Av^^ci-mi, w"'"* »"'"""« iy-vhin d^Koi. yyill be more vexatious and afflidive to the perfon 
 jnhum.vu»>vcri"'m eft, & ^Z/ JJa%^» contefted,then a fmal inftance of wrongis to the per- 
 reccftum, uiuoi & i contumiUa mn diffcrt fon injured. And it is 3 great intemperance of anger, 
 vifiord;nc. i5«; doionm-^genu tmum c.xcu- j impotence of fpiiit, a covetoufncffe and impati- 
 ' ' cnce to appeal to the Judge for determination, con- 
 
 cerning alock of Camels hair,or a goats beard,I mean any tiling thatis lelfe, 
 then the gravity of laws,or the folemnity of a Court, and that docs not out- 
 weigh the inconveniences of a fuit. But this we are to confider in the ex- 
 Mattb.5. 40. preffion of our blefled S A V I O U R , /f 4 man rvillftte thee at the Law, and 
 Jr take thy cloak, let him have thy coat aljo : which words are a particular inftance 
 
 in purfuit of the general Precept, Refifi not, or avenge not evil. The primi- 
 CJcT/^tasfl^'tive Chriftians, (as it happens in thefirft fervours of a Difcipline) were 
 ^"'j^^*^'"™^""- fometimes fevere in obfervation of the letter, not fubtlely diftinguiftiing 
 ' '"'^" Counfels from Precepts, but fwallowing all the words of C H R I S T 
 without cliewing, or difcrimination. They abftained from tribunals,unlefle 
 they were forced thither by perfecutors, but went not thither to repeat 
 their goods. And if we confider fuits of law, as they are wrap'd in circum- 
 ftancesofadion and pradtife, with how many fubtilties and arts they are 
 managed, how pleadings are made mercenary, and that it will be hard to 
 findc right copnfel that Ihall advife you to defift, if your caufe be wrong 
 (and therefore there is great reafon to diftruft every Queftion, fince if it be 
 
 never
 
 Pin II. OfLawfuits. 3^p 
 
 never fo wrong, we Hiall meet advocates to encou- 
 
 rage us and plead for it) what danger of milcariages, , J^^^S S tiSf^^ '':^f ;^ 
 ot uncharitablenene,anger and animolities,what de- locum uii npertm. Qyintii. Jc oiatoi'. 
 fires to prcvail.what care and tearfulnes of the event, ."" f"' !>(/>' f''^^" 'Mamt, r.m qm mau ad- 
 what innumerable temptations do intervene, how ucm. '^ 'ym mas. 
 
 many fins are fecretly infinuatedin our hearts and 
 
 adions, ifalliit wereofit felf never fo lawful it would concern the duty ■ 
 ofaChrifiiantoavoid it, asheprays againft temptations, and cutsofFthe 
 opportunities of a fin. It is not lawful for a Chriftian to fue his brother ac 
 the law, unlefle he can be patient if he lofes , and charitable if he be wron- 
 ged, and can profeaite his end without any mixture of covetoulneire,or de- 
 fires to prevail without envy, or can believe himfelfwrong when his Judge 
 fays he is, or can lubmit to peace when his juft caufe is opprefied, and reject- 
 ed and condemned •, and without pain or regret can fit down by the lofTc 
 ot his right, and of his pains and his money. And if he can doe all this what 
 need he go to lawC he may with lefle trouble, and lefle danger take the 
 lofle fingly, and exped GODS providence for reparation, then dilentitle 
 himfelfto that by his own frowardnelT'e, and take the loife, when it comes 
 loaden with many circumftances of trouble. 
 
 But however by accident it may become unlawful to go to law in a juft 
 caufe, or in any, yet by this precept we are not forbidden. To go to law 
 forvevenge, weare fimply forbidden, that is, to return evil for evil; and 
 therefore all thofe fuits, which are for vindidive feht.ences, not for repara- 
 tive, are diredfly * criminal. T0- follow a theef to death for fpoiling my *^u^iiitxno 
 goods is extremely unrealonable and uncharitable 5 for as thereis nopro-yi'^ndicrtfttW- 
 portion between my goods and his life,(and therefore I demand it to his evil "'(gi'^d"-'^^^- 
 and injury) fo the putting him to death repairs not my eftatc •, the firft ^h'Jliilmisvill. 
 makes it in me to be unjuif, the latter declares me malicious and revenge- ^'^"^ "««- . 
 ful. If I demand an eye for an eye, his eye extinguiflied will not enlighten i'''""f"*'' ^ 
 mine, and therefore to profecute him to fuch purpofes is to refift or render 
 evil with evil, diredfly againft Chrifts Sermon. But if the poftulationof 
 fentence be in order onely to reftore my felf, we finde it permitted by 
 S.Tj«/, who when for the fcandal (like he forbad ^m>;^ to Lirv before unhcr 
 lievers^ and for the danger and temptations fake, and the latent irregularity 
 whidi is certainly appendent to ordinary litigations, he is angry indefinitely 
 with them that go to law •, yet he advifeth that Chriftian arbitrators be ap- 
 pointed for decifion of emergent Qiieftions •, and therefore when the fu- 
 preme authority hath appointed, and regularly eftabliftied an arbitrator, 
 the permiffion is the fame. S. Paul is angry, that among Chriftians there i Cor.ifiine. 
 fliould be fuites, but it is therefore he is chiefly angry, becaufe Chriftians 
 do wrong •, they who fliould rather fuffer wrong, yet that they ftiould do 
 it, and defraud their Brother,which in fome fenfe enforces fuites, that's it he 
 highly blames. But when injuftice is done, and a man is in a confiderable 
 degree defrauded, then it is permitted to him to repeat his own before 
 Chriftian arbitrators, whether chofen by private confent or publick autho- 
 rity, for that circumftance makes no eftential alteration in the Qiieftion j «v 
 but then this muft be done with as much fimplicity and unmingled defign * 
 as is poffible, without any defire of rendring evil to the perfon of the of- 
 fender , without arts of heightning the charge, without prolongation, de- %y 
 vices,and arts of vexationjwithout anger and animofitieSjand then although 
 
 ¥. k ^jccidentaliy
 
 350 Of Lan>fu'tts. Partii- 
 
 accidentally there is fome appendant charge to the offending perfon, that 
 is not accounted upon the Itock of revenge, becaufe it was not defigned, 
 and is not defired,and is cared for to prevent it as much as may be,and there- 
 fore offer was made of private and unchargeable arbitrators : and this being 
 refufed, the charge and accidental evil, if it be leffe then the loffe of my fuf- 
 ferance and injury, muft be reckoned to the neceffities of affairs, and put 
 upon the ftock of his injuftice, and will not affixe a guilt upon the a^tor I 
 fay this is true, when the ' ador hath ufed all means to accord it without 
 charge, and when he is refufed,manages it with as little as he can, and when 
 it is nothing of his defire, but fomething of his trouble, that he cannot have 
 * „, ,^ „ „, ,^^~ hisownwithouttheleffer accidental evil to the of- 
 i>UJ^a'ia(>&x*:f^f}oU7r'-ify>^^/Mvi(^;- tender, and that the queftion is great and weighty 
 fiHM oTnTSi^ov Tdyof»(imK>sovi'ov'7iL {uBi in his proportion, then a luit of law is of it felf law- 
 •S^;f lfi&t£ ir:.1;S^:3 f^l- B^^ ^hen let it be remembred, how many ways 
 
 'ne^jQ- Hefiod.Ep^- xJiifMp. afterwards it may become unlawful, and I have no 
 
 more to adde in this article, buc the faying of the 
 ionoiSirach'^ he that Icves dafj^^er P)a/! perifi hit. And certainly he had 
 need be an Angel that manages a fuit innocently^ and he that hath fo excel- 
 lent a fpirit, as with innocence to run through the infinite temptations of a 
 . law-fuit, in all probability hath fo much holineffe as to fuffer the injury, and 
 fo much prudence as to avoid the danger •, and therefore nothing but a ve- 
 ry great defalcation, or ruinc of a mans eftate will from the beginning to the 
 end juftifie fuch a controverfie, when the man is put to it fo, that he cannot 
 do fome other duty without venturing in this •, then the grace of G O D is 
 fufficient for him ^ but he that enters lightly, fliall walk dangeroufly,and a 
 thoufand to one but he will fall foully, it is utterly a fault amongyeu^ faid 
 1 Cor. II. 7- S. Paulj becaufe ye go to law one with another. It is not always a crime^ but ever 
 '2nw^^JT\>.^f'^^^^->'^^^^^^^^^^^'''^^^y^ ^ receffion from Chriftian perfedion, and an 
 entertaining of a danger, which though we efcape through, -^et it was a fault 
 to have entred into it, when we might have avoided it. And even then, 
 Verf. 11. when it is lawful for uf^ it is net expedient ^ For fothe Apoftle fummes up 
 V€rC4. his reprehenfion concerning Chriftians going to Law, J^e mu(l rather td'c 
 tvrcng^rather fuffer our felvesto he defrauded-^ and when we cannot beai ihe 
 burden of the loffe, then indeed we are permitted to appeal to Chriftian 
 Judges, but then there are fo manycautions to be obfcrved, that it may be, 
 the remedy is worfe then the difeafe. I onely obferve this one thing, that 
 S.Prfw/ permits it onely in the inftance of defraudation, or matter oi inte- 
 rel •, fuch as are defending of widowes and orphans, and Churches, which 
 in eftimation of Law are by way of fidion reckoned to be in pupillage and 
 minority 5 addealfo, repeatingourowninterefts, when our neceHities, or 
 the fupport of our family, and relatives requires it •, for all thefe are cafes of 
 charity or duty refpedively •, butbefides the matter of defraudation, wc 
 finde no inftance expreffed, nor any equality and parallel of reafon to per- 
 mit to Chriftians in any cafe to go to law •-, becaufe in other things the fen- 
 tence is but vindidive, and cannot repair us -, and therefore demanding 
 juftice is a rendring evil in the proper matter of revenge. Concerning 
 which, I know no fcruple, but in an adion of fcandal, and ill report-, but 
 becaufe an innocent and an holy life will force lightoutof darkneffe, and 
 huraility,and patience,and waiting upon God will bring glory out of fliame, 
 I fuppofe, he who goes to law to regain his credit, attempts the cure by in- 
 ^ competent
 
 Tart it: 
 
 OfAimes. 35 1 
 
 competent remedies •, if tlie accufation be publick, i;.^ ia\v will all him to 
 an account, and then he is upon his defence, and niufl: acquit himielf with 
 meeknelTe and (inceiity •, but this allows not him to be the ador, for then it 
 is rather a deiign of revenge then a proper delecery of his difgrace, and 
 purgative of the calumny. For if the acculation can be proved, it was no 
 calumny ^ if it be not proved, the perfon is not always innocent,and to have 
 been accufed, leaves fomething foul in his reputation •, and therefore he ^ 
 
 that by law makes it more publick, propagates his own difgrace, and fends 
 his Ihame further then his innocence ; and the crime will go, whither his ab- 
 folution ihall not arrive. 
 
 If it be yet further queftioned,Whether it be lawful to pray for a revenge, i©; 
 or a punilhment upon the offender •r ( I reckon them all one •, he that prays 
 for punilliment ot him that did him perfonal injury, cannot eafily be fup- 
 pofed to feparate the puniihment from his own revenge.) I anfwer, that al- 
 though God be the avenger of all our wrongs , yet it were fit for us to iiave 
 the affedions of brethren, not the defignesand purpofes ofa Judge, but 
 leave them to him, to whom they are proper. When in the bitternefle of 
 foul, an opprelTed perfon curfes fadly, and prays for vengeance, the calami- 
 ty of the man and the violence of his enemy haften a curfe, and afcertainit. 
 But what ever excufes the greatnelle of the opprefTion may make I know 
 not •, but the birternefle of the fpirit, befides that it is pityable, as it is a 
 pafTion, yet it is violent, and leffe Chriftian, as it is a(5live and fends forth 
 prayers, n'oe Is^wnonnced to tfjer»^i?ytvhom the ofe»cecometh^ yetwemufl: 
 beware of offences^ becaufe by them we are engaged in a fin, and he that prays 
 for a revenge hath a revengeful fpirit, how ever it be reftrained by laws, and 
 cxteriour tendernefTes from ading fuch dire purpofes. And he that prays 
 for revenge may indeed procure a juftice to be done upon the injurious per- 
 fon •, but oftentimes it happens then to fall on him, when we leall vviih it ; 
 when we alio have a conjunct intereft in the others prefervation,and efcapej 
 fo GOD punilhing the firft wrong, that we alfo may fmart for our un- 
 charitable wiflies. For the ground of all this Difcourfe is, that it is part of 
 Chriftian charity to forgive * injuries, which forgiveneiTe of the injury, al- • in,H,\mqM 
 though it may reafonably enough ftand with my fair, and innocent requi- tx'",oi>iivifci 
 ring of my own, which goes no further then a fair repetition 5 yet in no cafe [ufnmqim, 
 can it ftand with the ading, and defiling revenge, which alfo in the formali- Tacit, 
 ty of revenge can have no pretence of charity,becaufe it isineffedive to my 
 reftitution. This Difcourfe concerns private perfons-, whether it concern 
 the Queftion of War, and how far, is not proper for this Confidetation, 
 
 Of aAlmes, 
 
 But Chriftian charity hath its effed alfo in benefits as well as gentle- r. 
 neffe and innocence 5 Give to him that asketh^and from him that twhU^^^^-^^ 
 borrorv of thee^ turri not thou arvay. But whe» thou do ft thine almes^Ut '^' 
 not thy left handknovf what thy right hand doth. Thefe are the Precepts of the 
 Lord, for the fubftance and the manner of Almes,for the quantity and free- 
 nefte of the donative, and the firaplicity of him that gives ; to which adde 
 
 Kka th^fe
 
 352^ 0fz4lmes- Panii. 
 
 Lukeii.jj. thofe Other words of Ii!s-, Seltjcur pofjefuc/is and grjc alms. This Pre- 
 cept with its circumftanccs, was intencfed as a defenlkive ngainft covctouf- 
 nelleand prodigahty, and a fiippletory to make up the wants, and to make 
 tven the breaches ot mankinde : In which we fliall befl underftand our obli- 
 gation, if we conlider in what proportion we muft givealmcs-, and to 
 what perfons;, and in what manner. 
 2. 1 . For the quantity we (liall beft take an eftimate of it, if we remember 
 
 i Tim.6.8,9, (\^^ portion, which GOD allowes to Chriftians, Having food ''» miMcut^ let 
 t!( he content rvtth it •, and our blefled Saviour at the latter end of this Ser- 
 mon ftirs us up to confidence in GOD, and not to doubt ourptovifions, 
 by telling that GOD feeds the Ravens, and clothes the Lilies , and he 
 will much rather do it to us, he will clothe us and feed us •, no more is in the 
 promife, no more is in our need ^ and therefore whatfoever is befide our 
 'Aiitna rnpere nccds natural and perfonal, that is, proportioning our needs to the conditi- 
 «ni/»Kaf«/,<?«»onofour life, and exigence otour calling, and quality of our peribn, all 
 fm'il mfme' ^^^^ ^^n be fpared from what we modeftly and temperately fpend in our 
 fr^obatw. apiid fupport, and the fupply of our families, and other neceflary incidents, all 
 Gratian. dift. jj^^j. j^ ^^ j^g f^^^^ ^^ charity or religion ^ He defrauds the poor of their 
 tll-eget indig- fight, who detains from them beyond his own neceflary, prudent, and cou- 
 niti quifquam venient fupplies, faith S . Nierom •, and this is intended to be a retrenchment 
 Hor'LxSatz. of all vain expences,coftly feafts, rich clothes, pompous retinue, and fuch 
 excrefcencies of expence, which of themfelves ferve no end of piety, or juft 
 policy, but by wife and temperate perfons are efteemed unneceflary, and 
 without which the dignity and juft value of the perfon may ftiU be retained, 
 Whatfoever is vainly fpent was the portion of the poor, whatlbever wc 
 lofe in idle gaming . revelling, and wantonnefle of prodigality w.i5 defign- 
 James 5.1,3. ned by C H R I S T to refrelh his own bowels , to fill the belHes of the 
 poor •, whatfoever lyes in our repofitory ulelefle and fupcrfluoas, ail that is 
 the poor mans inheritance 5 and certainly there is not any greater bafenefle 
 then to fuffer a man to perilh or be in extreme want of that, which GOD 
 ■gave mc for him, and beyond my own needs. It is unthankfulnefle to 
 dtiiSwi effa- GOD, it is unraercifulnefle to the poor it is improvidence to our felves, 
 Ha. nunmoifitr it is unfaithfulnefle in the difpenfation of the money , of which GOD made 
 ^Wfriw \ '""^ but the fteward,and his cheft the Bank for the exchange and ifliaing it to 
 (tUi [tmpnha.- the indigent And he that is unmerciful and unjuft, is extremely unlike 
 Moii opes. GOD. But in taking this eftimate concerning our excrefcencies we are to 
 proceed according to the rules of prudence, not making determinations in 
 grains and fcruples , bat in the greater adions and accountable proportions 
 of our eftate. And if any man feeing great neceflities of indigent, and ca- 
 lamitous perfons (hall give beyond his ability, he had the rhilippans for his 
 Hof ».fj?w«- precedent 5 and he hath GOD engaged for his payment, and a greater 
 imummtntir ^ Ihare in heaven for his reward. Onely this, as we are to provide for our 
 7i!cl uumpa- felves, foalfo for our fomily and the relatives of our charge, and nearer in- 
 timuYaiienis dcarments, not onely w'th a provifionof theprefent days entertainment, 
 ^iZumpoS'n- ^^^ ^^^° ^^^ ^^ necirer, probable, forefeen and expeded events, fuch as are 
 i»m,ifno inter- portionsforour children, dowries for daughters ^ but this muft not be ex- 
 *'oFff''^'s'" tended to care and refervations for all podible, and fur diftant events; but 
 AmbT.'u.de 'fomucb is to be permitted to the divine providence, as our prefent duty 
 cffic. gives leave. In which although a prudent guide, and a fober itafon are to 
 
 makbSp|ilication to.pradife, yet the rule in general is, That:% fo much we
 
 Piicii. Of(*Almes. 3^3 
 
 are to relieve the poor, as we can deducl: tVom fuch a portion of good 
 things as G O D permits us to ufe for our own lupport, and reafonahle and 
 temporal conveniencies of our perfon and condition-. Ever rcmerabnni^, 
 tliatifwe increafe inour eftate we alfo lliould incTe:Ue in charity, that iu this 
 alfo may be verified what is written, He ih.u h.ul tmoj h.id r.oihlng o-vtr^ .wd 
 he that had little had no lack. Thtre is in the (quantity of tlirte donatives 
 ibme latitude ; butifwe iow {paringly,or ifw.c fcattt^r plentifully, lb we 
 Ihall reap -, Oncly we muft be careful, that no extreme necefljty, or biting 
 want l)ts upon any poor naan, whom we can rehcve,wichoiit l)nnging liich 
 a want upon our felves, which is lelle then the permiifions of fortune, which 
 the mercies of G O D have permitted to us, that \ijood and raiment proper 
 for us. Under food a»d raiment i\\ the necelVaries of our life are to be un- 
 derrtood •, Whatfoever is more then this, is counfel and pcrtectioo •, tor 
 winch a proportionable reward is deposited i,n the treafurcs of eteriuty. 
 
 If c;)ueftion be made concerning the j>erfo»s^ who are to be the objeifl of 5 . 
 our almes, our rule is plain and eafie •, tor nothing is required in the peribn 
 hifcipient, and capable otalmes, but that he be in mt(crj and tva-i^rt^-.mdr/n- 
 dl/ieton'lieve himjclf. This, laft clanfe linlert in purfuance of that caution 
 given to the Church ot Ibe^alomca by S. i'.?«/, if'inj one null not work^ncithcr j Their. 5.10, 
 Lahirncat-^ for we muft be careful tkit our charity, which is inccnded to 
 minifter to poor mens needs, do not minifter to idlenelleandthe love of 
 bcggery,and a wandiing, ufelefle, unprofitable life. But abating this there 
 is no other conlideration , that can exenipt any *-,f\., . ~ - « 
 
 needy perlontrom participation ot your chanty^ '?''^('ff /^»1s'^«=&=^' «« ovyx-iyS^vnurlo?. 
 not, though he be your Enemy (For that is it which T'ii^ \nv^( i^kdAhin ntv tiv '« (ion- 
 our blefled Saviour means in the appendix ^"'^''""'"'f'''"^'''^^''^'"^"' ^^P'^ '"■■5 ^• 
 ofthis Precept, Z-ci^t^yw/; £»fww, that is according to the expofition of 
 the Apoftle , // thine Enemy hunger feed htm , // he ihirfi give him 
 drink •, ) not, though he be an unbeliever 5 not , though he be a 
 vitious ' perfon •, provided onely that the vice , , ^ . . , . 
 be fuch , to which your reliei minifters no tuel ana qmdmn fpcae nuofipin ftipd emandi- 
 and addes no flame :, and if the meet neceflities of "J/f' > rcfyonUit, Bmitshmc aiiquki a,is cm- 
 his nature be fiipplicd,it will be a fair fecurity againft Zm^ix/GSTc'r!"" ' "'" "'"^'""" 
 the danger:, but if the vice be in the fceneofthe 
 body, all freer comforts are to be denycd him, becaufe they are but incen- 
 tives of finne, and Angels of darknefle. This I the rather infert, that the 
 pride and fuperciliousaufteritiesof fome perfons become not to them an in- 
 ftrument ofexcufe from miniftring to needy perfons upon pretence their 
 own linnes brought them into that condition. For though the caufes of our 
 calamities are many times great fccrets of providence, yet fuppofe the po- 
 verty of the man was the effe(5t of his Prodigaltty, or otherbafeneflCjit 
 matters not as to our duty, how he came into it -, but where he is •, left we 
 alio be denyed a vifit in our fickneiles,andacomfortinour forrow, ora 
 counfel in our doubts, or aid in any diftrefle, upon pretence, that fuch fad- 
 neile was procured by our finnes •, and ten to one but it was fo. Doe good to 
 /z//, faith the Apoftle, hut ejpecially to the family of fatth -^ for to them our 
 charity is moft proper and proportioned, to all wc. who are in need, and 
 cannot relieve themfelves-, in which number perfons that can work are 
 not to be accounted. So that if it be necelfary to obfcrve an order in our 
 charity, that is, when we cannot fupply and fuffice for all our opportunities 
 
 K k 3 0*"
 
 354 Of Alms. p*"". 
 
 of mercy, then U\ not the Bretlre/j oj cur LO RD go /:way a[lv,?KCcI-j and in 
 r , . other things obferve the order and propriety of 
 
 Limine fczafida imb^ rcfuvda tegau. your own relations, and where there is otherwile no 
 lUetmcvfmm puusmjfuii, & tnridt^tve difference, the degree ot the neceflity is hrft to be 
 suffo/nus tai.., e /■ '>™'_K'J'^^-^_ confidered. This alfo , if the neceffity be final and 
 » oi irlf [c?f v< uiefif]i( ^i ali).-n^t extreme, - what ever the man be, he is firft to be re- 
 K*}«xt4.^Mp.oj:lef f i'?^'-"^©" ^'^*»' lieved before the leffer necefTities of the beft per- 
 )«4ji*v n, ''^'^''''^'"j^^^l^j. fons, or moft holy poor. But the proper objeds of 
 our charity are old perfons, fick or impotent, labo- 
 rious and poor houfekeepers , widows and orphans , people opprefled or 
 perfecuted for the caufe ofrighteoufnefre,diftrefIed ftrangeis, captives 
 and abufed flaves, prifoners of debt. To thefe we muft be liberal, whether 
 they be holy or unholy, remembring *hat we are fons of that Father, who 
 makes the dew of heaven to drop upon the dwellings of the righteous, and 
 the fields of finners. 
 . The manner of giving almes is an cfficeofChriftian prudence, for in 
 
 what inftances we are to exempdifie our charity we muft be determ'ined by 
 our own powers, and others needs. The Scripture reckons entertaining 
 ftrangers, vifiting the fick, going to prifons, feeding and clothing the hun- 
 gry and naked: to which by the exigence of the poor, and the analogy of 
 charity many other are to be added •, The holy JESUS in the very pre- 
 cept inftanced in lending money to them, that need to borrow^ and he 
 u , ■ ■ r ^iddesjcckin^ fcr nethir?^ apaw^^ that is, if they be unable to pay it. For- 
 adfrviium wo- giving deb ts IS a great inltance oi mei'cy, and a particular or excellent le- 
 (i;umnfcnmn\iQi[- but to imprifon men for debt, whcn it is cei tain they are not able to 
 Tmmdfmum P^Y it, and by that prifon will be far more difabled, is an uncharitablenelfe 
 diiigimus, mi next tothe cruelties of falvages, and at infinite diftance from the mercies of 
 *"^ '/^« "'«'""'' theholy JESUS. 
 
 fed meiCatiiYi J ^ 
 
 quedam Htiiitatum fuMun,') fiatciy&^ a;va, & pccudtimgrrges diliiuntiir iflo modo, qiioclfiiiBus (x (u cophniur : 
 
 Hmmiim chants & armciuagiaiuita tft. Ciccr. de nar. Deor. I. i. 
 
 5. Another inftance of charity cur great Mrfter inferted in this Sermon 
 
 \_mt to ]udge our brother 2 and this is a chanty fo cheap, and ib reafonable, 
 that it requires nothing of us, but filence in our fpirits. We may perform 
 this duty at the charge of a negative •, if we mcdle not with other mens af- 
 fairs, we fhall do them no wrong, and purchafe to our felves a peace, and be 
 fecured the rather Ircm the unerring ientence of a feverer Judge. But this 
 intcrdid forbids onely fuch judging, as is ungentle and uncharitable-, in 
 criminal caules, let us hnde all the ways to alleviate the burden of the man 
 by juft excufes,by extenuating orleflening accidents, by abatement of in- 
 cident circumftances, by gentle fentences, and whntfoever can doe relieie 
 to the perfon, that his fpirit be not exafperated, that the crime be not the 
 parent of impudence, that he be not infultedon, that he be invited to re- 
 pentance, and by fuch fvveetnefles he be led to his reftitution. This alfo in 
 queftior.s of doubts obliges us to detetmine to the more favourable fenfe -, 
 '-Sltanie tiibenbw fiopriis / feudal crmum andwealfodo need the fame mercies, and there- 
 Po^uiat, mefcat icy.uin Miis : <cc,,i,r,nfi £Qj.g fl^ould do Jvell by out ovvu rigour not to difcn- 
 ^"^''"^^"'"'"^"^"''"'''HoirrSat. J. title ^ our felves to fuch pcffibilities and refervesof 
 V Ne jHdiccs p.oximon donee ad ejus loiurn charity. But it is foul and bafc,by detradion and in- 
 te,tmgas. Frov. J udaeor. ^^ jq^l^y ^^ ^Ig^ ^j^g reputation of an honourable adi- 
 
 j^/wOT umete m ncfmet legem fmia.us hnqunm? on, and the fair name of virtue with a calumny. But 
 Nm vitiis nemofmcnafcmr, opfmusiUe tH x.h\s duty is alfo 3 part of the stace of Juftice, and of 
 Siiii minimis w^f/w?.— Horat.ibid. •' * %^ ^ humilifv
 
 Part II TheTrayer. }^% 
 
 humility, and by its relation and kindred to fo mmy virtues, is furnillied 
 with fo many arguments of amability and indearment. 
 
 The Pray e r . 
 
 TJ Oli and mercifull ^ ESUS^ rvho art the great prtmple, and the inftrument 
 *" *-0fconveying to us the charity and mercies of eternity^ rvho didfl love us^ rvhert 
 tve were enemies-^forgive us^whcn rve were debters • recover ta^xvhen we were dead\ 
 ranfome tis^ when we werejlaves-^ relieve m^ when we were poor ^ and naked, and 
 wandring^andjulloffadnejjeandnecefsities 5 Give us the grace of charity, that 
 we may be pitiful andcompajsionate of the needs efoitr necefsttou^ Brethren, that 
 we may he apt to relieve them, and that according to our duty and pojsibilities, we 
 may refcue them from their calamities. Give us courteous, affable, and liberal 
 fotils; let US by thy example forgive our debtors, and love our enemies, and do to 
 them offices of civility and tender neffe, andreliefe ; always propounding thee for 
 our pattern, and thy mercies for our precedent, and thy precepts for our rule, and 
 thy Spirit for our guide, that we fhewing mercy here, may receive the mercies of 
 eternity by thy merits, and by thy charities^ and difpenfation, holy and merciful 
 ^ESUS. Amen. !j , i 
 
 Discourse Xll. 
 Of the fccond additional Treceft of C hr i s t. 
 
 (viz.) 
 
 Of Prayer. 
 
 TH E i'oul of a Chriftian is the houfe of G O D, Ye are Gods buil- i. 
 ding (faith S. Paul; ) but the houfe of G O D is the houfe of Prayer, ' ^oi- j .>. 
 and therefore prayer is the work of the foul, whofe organs are in- 
 tended for inftrumenrs of the divine praifes; and when every flop and 
 paufe of thofe inftruments is but the conclufion ofaColleil, and every 
 breathing is a Prayer , then the body becomes a Temple , and the foul 
 is the Sanduary and more private recefle , and place of entercourfe. 
 Prayer is the great duty, and the greateft priviledge of a Chriftian; it 
 is his entercourfe with GOD, his Sanduary in troubles , his remedy 
 torfinnes, his cure of griefes, and as S. Gregory calls it, ;/ is the principal 
 inflrumcnt, whereby we mintjler to G D in execution of the decrees of eternal 
 prcdcflinatiori; and thofe things which GOD intends for us, webring to^'Ara'/Scta-yf j-s 
 our felves by the mediation of holy piwyers.Prayer is the ' afcent of the mind'^'^ff'f-^'^ 
 toG D, and a petit tent ni^ for fuch things, as we need for our fupport, and duty. «o^i wV wv- 
 It is an abftrad and fuinmary of Chriftian Religion ; prayer is an ad of Re- ^j,f ["' 
 ligion and divine * worlliip^confefTing his power and his mercy, it celebrates Orthodox.^fid, 
 his attributes, and confclVes his glories, and reveres his perfon, and implores ' -5"' fingit/a- 
 his aide, and gives thanks for his bleifmgs •, it is an adt of humility, conde- IZlm'evuLis 
 fcenlion, and dependence exprefted in the proftration of our bodies, and ATM/^nnSc 
 humiliation of our fpirits-, itisanaclof charity when we pray for others •, ^^'"jJ"""S'''»
 
 35^ Of Tr oyer. panii. 
 
 it is an aft of repentance, when it confefles and begs pardon for our fins, 
 andexerciles every grace according to the defign of liie man, and the 
 matter of the prayer. So that there ^vlll be lefle need to amalTe argumdrts 
 to invite us to this duty ■., every part is an excellence , and every end of it 
 is a blefling, and every delign is a motive , and every need is an unpul(i>«r 
 to this holy office. Let us but remember how many needs we iX'vr at how 
 cheap a rate we may obtain their remedies , and yet how honouu.ble the 
 imploymentistogoeto GOD with confidence , and to fetch our fup- 
 pHes with eafinefle and joy ^ and then without further preface we may ad- 
 drefle our felves to the underftanding of that duty, by which we imitate the 
 imployment of Angels and beatified fpirits, by which we afcend to G O D 
 in fpirit , while we remain on earth, and GOD defcends on earth,while 
 he yet refides in heaven, fitting there in the Throne of his Kingdom. 
 3. Our firft enquiry muff be concerning the matter of our prayers •, for our 
 
 defiles are not to be the rule of our prayers, unlelle reafon and religion be 
 theruleofourdefires. The old Heathens prayed to their Gods for fi;ich 
 things , which they were afliamed to name publickly before men^and thele 
 waxtxh^'n frivate pr.iycrs -^i which they durft not for their undecency or 
 iniquity make publick. And indeed ibmetimes the beft men ask of G O D 
 things not unlawf till in themfelves , yet very hurtful! to them : and there- 
 fore as by the Spirit of G O D and right reafon we are taught in gene- 
 ral! , what is lawfull to be asked , fo it is ftill to be fubmitted to GOD, 
 when we have asked lawfull things , to grant to us in kindneffe , or to deny 
 * cn^cnod. nda Luaa;m in icaro Mmppo. "^ in ^ mercy : after all the rules that can be given 
 ■^n 'Zsu n ffa<n\iv<mi /mi yivom. S Ziv to US, we uot being able in many inltances to judge 
 y.icfx^'.vd fMi ?uca< ,^ n^ aMqA.S liv liv for our felves , unlefTe alfo we could certainly pro- 
 i'.7^^^,^vo/.;(1l'nii^l,yj^m,J,;i,-nAci%,. nounce Concerning futuie contingencies. But the 
 fxi ihe>,Kiu<mi -n,f ciji\(fu yiyoni /xs/ c/x,«^/ holy Ghoft beiiig now fent upon the Church,and 
 t:^1f^;p^^lSSi:r:af."ri ^^eruleof C H R I S T being left to his Church 
 ■^ yiafjpi tiTH vi]iv , Ji yvcLiffvi n?^io,. together with his form of prayer, tau.ght, and pre- 
 — -s; tacuo mala votafufum fcribcd to his Difciples, wc have fufficient inftru- 
 
 Dam,hifaiicrc,dajn^umfaniiimq/uvide,i, "lon for the matter ot our prayers lo farreas 
 Noiicm pccceatis, &frai(dibus obpce nubtm, conccrncs the lawfulneffc or unlawfuliiefTe. And 
 ""'• the rule is eafie and of no variety, i. For we are 
 bound to pray for all things, that concern our duty, all that we are bound to 
 labour for; luch as are glory and grace, necefraryaffiftanccs of the Spirit, 
 and rewards fpirituall, heaven and heavenly things. 2. Concerning thofc 
 things, which we may with fafety hope for , but are not matter of duty to 
 us , we may lawfully teflify our hope and exprefle our defires by peti- 
 tion : but if in their particulars they are under no exprefie promiic,but one- 
 ly conveniences of our life and perfon, it is onely lawful! to pray for them 
 under condition, that they may conform to GODS will , and our duty, as 
 
 , siconfiimm vis, ^^^Y ^^c good and placed in the heft order of eter- 
 
 pcrmiitesipfiscxpcndeyeNimiiiib!n,quid nity. Therefore 'for fpirituall blcffings let our 
 
 S;SS:2£f;:S.S^«- F^yers^epamcularly importunate, perpetual 
 
 ttxoran ra 
 
 Juvenal, ^nd perfcvering : ' for temporal bleflings let them 
 
 permciemyoi:Mhimfc-va bmigmta! eft. be generally * fiiortxonditionafand modeft : and 
 
 vcf'.nt mutu. hem cfi, cm Deus ebtuiii ^ whatfoever things are of mix t nature, more Ipi- 
 
 Ftrca, qwdfatis f/?, tfanii. Hor. i.j. od. \6. ritual then tichcs, and lefle necelTIuy then graces, 
 
 fuch as are gifts and exterior aides, we may pray for them, as we may defirc 
 
 them.
 
 IM- 
 
 Part 11. O/Trajcr. }^p 
 
 them, and as we may expect them, that is, with more confidence , and lefie 
 reftraint then in the matcer of temporal reqiicfts , but with more refervedr 
 nefle, and lelle boldneflc of petition , then \\ hen we pray for the graces of 
 iandification. In the firll cafe we arebound to pray^ In the fecond it is only 
 lawful! under certain conditions -, In the third it becomes to us as an tidf of 
 zeal, noblenefle, and Chriftian prudence. But the matter of our prayers is 
 beft taught us in the form our L O R D taught ^.ano h.c c.uamm m.hg^iu? vc;bh , 
 Iris dilciples, which becaufe itislliort, myfteri- iumdiji'Mdi!u,i,nin>ui.TM\i\i.B.vMidnhmta- 
 ous , and like the treafures of theSpirit, tull of ""f id^mLdcorauc... „;wj,r,„A 
 
 wifdom and latent icnies , it is not improper to dicce p<ff!ii»ius iji,n^j qi:cd m vrafmc Dvmmca 
 draw forth chofe excellencies, which are intended comment,, s Aug «j Ua. m Ercm. 
 and fignitied by every petition, that by fo excellent an authority , we may 
 know what it is lawfull to begge of GOD. 
 
 Our Father^ which art in heavL'ri.~\ The addrefTe remindes us of many 3* 
 parts of our duty. }f G D be our Father ^ where is his fear and reverence,^'*' ^'""*«'^"'* 
 and obedience 'f // ye were Abrahams children .^ ye would doe the woiks efsam-icfior 
 Abraham-^ zwd^^Te are of lour father the Devill ^ fcr hts WO) ks ye doe. Let us ^'-itw. ^ 
 not dare to cdl him Father, if we be rebells and enemies^ but if we be |^*' ^^j)'^ ^" 
 obedient , then we know he is our Father , and will give us a Childes por- mciwhjT 
 tion, and the inheritance of fonnes. But it is obfervable , that CHRIST"""^'""'""/** 
 herelpeakmg concerning private prayer, does delcribe it in a torme ol, „,,,,«, oa.i 
 plurall figniricition, to tell us, that we are to draw into the communication homirnnivQut 
 ofour prayers all thole, who are confederated in the common relation of (^'','|J,'^'j^j^°3,i^,. 
 Sonnes to the fame Vzih^xJ'Fhich art in hewvcn'} tells us, * wher« our hopes Marthij. 8. 
 and our hearts muft be fixed, whither our defires, and. our prayers ^uft ^P'j'^,J'*-^^-^^^^_ 
 tend. Stirfuncorda-^ IVhere our treafure is there niujt our hearts he alfo. (la'mir.fin'is, 
 
 H J.I! owed be thy Name. ~\Thzus^ let thy Name, thy eflence , andglori- '7'"P'''*'wyi- 
 ous attributes be honoured , and adored in all the world , believed by i^"ok,a-utt 
 faith , loved by charity , celebrated with praifes , thanked with Eucha- Afccnr. 
 rift , and let thy Name be liallowed in us , as it is in it fellc. Tliy Name 4. 
 being called upon us, let us walk worthy of that calling , and thM mir light 
 may jluncheforenien^ that they feeing our goed works muy glortfie thee oar Far 
 ther , ifvhtch art in heaven. In order alfo to the Hmdification of thy Name 
 grant that all our praifes, hymnes, Encharifticall remembrances and repre- 
 fcntmemsofthy glories may be ufefuU, bleffed and effedlnall forthedif- 
 perfing ihyfame, andadvancing thy honour over all the world. This is a 
 diredand formall adt of woiiliipping and adoration. The Name of GOD 
 is reprefentative of G O D himfelfe , and it lignifies , be thou worfliipped 
 and adored , be thou thanked and celebrated with honour and Eucharift. 
 
 Thy kingdome come.'} That is, as thou haft caukd to be preached and y. 
 publitlied the coming of thy kingdome , the peace and ti uth , the reve- 
 lation and glories of the Go'pel, fo let it come verily and effe<3:ually to us, 
 and all the world ; that thou mayeft truly reign in our fpirits , exerci- 
 sing abfolute dominion , fubduingall thine Enemies, ruling in our facul- 
 ties, in the underftanding by faith , in tire will by charity , in the palfions 
 by mortification, in the members, by a chart and -right ufe of the parts. 
 And as it was more particularly , and in the letter proper at the beginning 
 of C H R I T S preaching, when he alfo taught the prayer, that^GO U 
 ■would haften the coming oftheGofpel to all the world", fo now alfo and 
 ever it will be in its proportion necefl-ary and pious to pray , that it may 
 
 come
 
 3^0 Expofitioti of the p«tii* 
 
 come ftill, making greater progrcfle in the world, extending it felfc, 
 where yet it is nor, and intending it where it is already , that the kingdome 
 of CHRIST may not onely be in us in name and forme , and honoura- 
 ble appellatives , but in effeft and power. Tliis petition in the firft ages of 
 Chriftianity was not expounded to lignify a prayer, for C H R I S T S fe- 
 cond coming; becauie the Gofpel not being preached to all the world, 
 they prayed for the delay of the day of judgement , that C H R I S T S 
 kingdome upon earth might have its proper increment : but fmca then, 
 every age as it is more forward in time, fo it is more earned in delue to 
 accomplifli the intermedial pofhcfies that the Kingdome of G O D the Fa- 
 ther might come in glories infinite. And indeed the kingdome of grace, 
 being in order to the kingdome of glory , this as it is principally to be 
 defired, fo may poflfibly be intended chiefly-, which alfo is the more proba- 
 ble, becaufe the addreffe of this prayer being to God the Father,it is proper 
 to obferve,that the kingdome of grace,or of the Gofpel, is called che king- 
 * Coloff.i. I J. jjQjj^g of the '*Son,and that of glory in the ftyle of the Scripture is the king- 
 MattV.if'41, dome of the Father. S. Gfrw4« Patriarch of Conftantinopleexpoundesit 
 Luke 6.10. ■with fome little difference, but not ill •, thy kirtgdome come , that is , let thy 
 Mattb.16.x7. holy Spirit come into US; i^ox the kingdome of heaven is within tu ^ (iiith the 
 holy Scripture; and fo it intimates our defires, that the promife of the Fa- 
 ther, and the Prophefiesofold , and the holy Ghoft the Comforter may 
 come upon us ; let than anointing from above defcend upon us whereby we 
 may be anointed Kings and Priejh in a fpiritual Kingdome and Priefthood 
 by a holy Chrifme. 
 6, Thy will be done in Earth^as it is in Heaven. 3That is,the whole Oeconomy 
 
 and difpenfation of thy Providence be the guide of the world,and the mea- 
 fure of our defire •, that we be patient in all accidents,conformable to Gods 
 will both in doing and in fuffering-, fubmitting to changes and even to per- 
 
 ■ fecutions-,arid doing all Gods ivill^which becaufe without Gods aid wc can- 
 not doe, therefore we beg it of him by prayer -, but by his aid we arc confi- 
 dent we may doe it in the manner of Angelical obediencc,that is, profnptly^ 
 readily ^cheerftdly^ and with all our faculties. Or thus ; as the Angels in heaven 
 ferve thee with harmony, concord,and peace,fo let us all joyn in the fervice 
 of thy Majefty with peace and purity, and love unfaigned ; that , as all the 
 Angels are in peace, and amongft them there is no no perlecutor , and none 
 persecuted , there is none affli(^ing, or afflided, none alTaulting , or aflaul- 
 ted, but all in fweetneffe and peaceable ferenity glorifying thee, fo let 
 thy will be done on earth by all the world , in peace and unity , in charity 
 and tranquillity, that with one heart and one voyce we may glorify thee our 
 univerfal Father , having in us nothing , that may difpleaib thee , having 
 quitted all our own defires and pretenlions, living in Angelick conformity, 
 our foules fubjed to thee, and our Paffions to our (oules , that in earth alfo 
 thy will may be dome , as in the fpirit and foul , which is a portion of the 
 heavenly fublbnce. Thefe three petitions are addreffed to God by way of 
 adoration. In the firft the foul puts on the affeBions of a childe , and devefts 
 
 ■ it felfe of its own intereft, offering it felf up wholly to the defignes,and glo- 
 rifications of God. In the fecond it puts on the relation and duty ofafub\e£i 
 to her legitimate Prince,feeking the promotion of his regall Intereft. In the 
 third fhe puts on the affe^ion of a (poufe, loving the fame love, and choofing 
 the fame objeft,and delighxing in unions and conformities. The next part 
 
 defcend
 
 part II. Lords Tracer. 3^9 
 
 defcends lower , and makes addrefles to God , in relation to our own 
 neceffities. 
 
 Give us this day our daily bread: ]that is,give unto us all that is necefliuy for y . 
 the fupporc of our lives,the bread of our necelTity/o tlieSyriack interpreter 
 reades it •, This day give us the portion of bread 
 which is day by day neceflary : Give us the bread ^ 'h^«^©- -^^ 6-^?<« 9«»'' d-mpoflcrum hni- 
 
 Or iupp0rt,which we lliall need all our llveS-,Onely vonymo)\,; [p.mm oaflmHrn.-] S. Lucas L^.- 
 
 this day minifter our prelcnt part. For we pray "fw diumum] jive , inMcs nccefl'amm. TtKg^' 
 for the neceflary bread or maintenance, which 'J^]^':^*'^' *^ "''"'''' "'V^?®" *^'* •^- 
 God knows we Ihall need all our days-,but that we 
 
 be not careful for to morrow, we are taught to pray not that it be all at once 
 reprcfented, or depofited , but that God would minifter it , as we need ir, 
 how he pleafes •, but our needs are to be the meafureofourdefires, our 
 defircs muft not make our needs, that we maybe confident of the Di- 
 vine providence, and not at all covetous-, for therefore God feeds his peo- 
 ble with extemporary provifions, that by needing alwayes they may learn 
 to pray to him,and by being ftiU fupplyed,may learn to trufl: him tor the fu- 
 ture,and thank him for that is paft,and rejoyce in the prefent. So God rain- 
 ed down Manna,giving them their daily portion •,and lb all Fathers and Ma- 
 imers minifter to their children , and fervants, giving them their proportion, 
 as they eat it,not the meat of a year at once^and yet no child or fervant fears 
 want,if his Parent or Lord were^^^and jv//c',& rich. And it is neceflary for 
 all to pray this Prayer^the poor,becaufe rliey want the bread,and have it not 
 depohted but in the hands of God:,mercy fUip/ng the fields of heaven (as J^obs 
 exprcflion is) brings them corn-,and the cattell up- y,vitu,- fwto kne, cmfatewum 
 on a thoufand hils are Gods ,and they find the poor Y^'f'' '""""f-' '""" !'''»"<'">, , 
 
 ,-Lir ji- ir "(' Uvesfomnos limer, nut ciipido 
 
 man meat : the rich alio needs this prayer, becaule sordidiis aufat. Horat. 
 
 akhough they have the bread , yet they need the Frua'ibm yigupp^ skuih , q:m coU'jh ices, 
 
 blefling, and what they have now, may penlhor ^/S^Si^<;;;^^^ 
 
 be taken from them-, and as prefervation is a per- pauper emmnomit cuim-um fuppetu ufm. 
 
 petual creation, fo the continuing to rich men, sivtnt,ikiic,fihtme(i,pcMHfquttHis,wi 
 
 w^hat God hath already beftowed, is a continual Horat. ad iccium. 
 
 giving it. Young men muft pray , becaufe their ^i« /^"'v n {.> a^a >y n -im^vnifMir tW 
 
 needsarehketobethelonger and oldmen,be- ^^^i^^^^r;,.,,, „,,,;,. 
 
 caule they are prelent •, but all thefeare topray odcnicu,arc:&amaraknto 
 
 but for the * prefent-, that which in eftimation of ''^^r'^' "f"- — Horat. u. od. i6. 
 
 , . , r, ,' . . , quid tetemn nnnorcm 
 
 law IS to be reckoned, as imminent upon the pre- confuiu ammm fatigas? Horat.l.i.od.i i. 
 fenr, and part of this ftate and condition. But it is y'ttfumm* hnvn fpe nos vetat mthoare longs. 
 great improvidence , and an unchriftian fpirit for ^ZlsZ^^S:!::'-^! ,. . od. 
 old men to heap up provifions , and load their 'Ai/a^r^/o-reloK i<pij\ity. Conc.Nicen. 
 fumpturcs ftill the more by how much their way is fliorter.But there is alfo a 
 bread which came down from heaven , a diviner nutriment of our fouls, 
 the food, and rvine of Angels^ Chrift himfelf, as he communicates himfelf in 
 theexprefles of his word and Sacraments j and ifwebedeftituteofthis 
 bread, we are miferable and perifliing people •, we muft pray that.our fouls 
 alfo may feed upon thofe celeftial viands prepared for us in the antepafts of 
 the Gofpel , till the great and fuller meal of the fuppcr of the Lamb fliall 
 anfwerall our prayers, and {Iitisfie every defire. 
 
 Forgive us our trefpaffes , as we forgive them that trefj>a(fe agairtfl us.'] Not ^- 
 onely thofe finnes of infirmity, inval^on, and fudden furprife, which like ex- 
 
 crcfcencies
 
 3^0 Fxfojitton of the y Partn. 
 
 ciefccficies of luxuriant nets adhere to many aliens byinaGVcrtcncy,and 
 cither natural weakntfle or accidental urejudice-, but alfo all thofe great 
 finnes, which were vvalhed off from c^ fouls, and the ftain tcl-en away in 
 baptifm , or \Nhen by choice, and flter theufeof reafonvve^ ''eupour 
 names to CHRIST, \\hen we firft received the adoption -it ns-, for 
 even thofe things were fo pardoned, that we muft forever (.onttiTe, and 
 glory in the Divme mercy, and ftill afcertain it by performing -^ihctue 
 then promifed, and which were the conditions of our covenant. For al- 
 though CHRIST hath taken off the guilt, yet ftiU there remains the 
 rufreputation •, andS. Piiul c2\h\\\m{<Ai the chief cjl of jinmrs^nct referring 
 to his prefent condition,but to his former perfecuting the Cliurch of GOD, 
 which IS one ofthegreateff crimes in the world, and forever he asked par- 
 don for it •, and fo muft we,knowing that they may return •, if we (hake of!" 
 the yoke of C H R I S T , and break his cords from us, the bands of the 
 covenant Evangelical, the.fins will return fo as to undoe us. And this we 
 pray with a tacite obligation to forgive •, for fo onely and upon that condi- 
 tion we begge pardon to be given or continued refpedively •, that is, as we 
 from our hearts forgive them that did us injury in any kinde, never enter- 
 taining fo much as a thought of revenge, but contrariwife loving them,thac 
 did us wrong-,for fo we beg that God Ihould do to us-, and therefore it is but 
 lefler revenge to fay,I will forgive,but I will never have to do wixh him. For 
 if he become an objed of charity,we mufl have todowith him to relieve him: 
 becaufe he needs prayers,we muft have to do,with him and pray for himrand 
 to refufe his fociety, when it is reafonably and innocently offered, is to deny 
 Tarumifno' that to him, which Chriftians have onely been taught to deny to perfons 
 '"'/'""ercamur cxcommunicate, to perfons under punilhment : /. e. to perfons not yet for- 
 ^'dd:g'. Hugo given : and we Ihall have but an evil portion, if GoiOiould forgive our fins, " 
 de s. Viftor. -jn^(^ fhould not alfo love us, and doe us grace and beftow benefits upon us. 
 Mai.b.'" So we muft forgive others: fo G O D forgives us. 
 
 10. Andteadw not intotemftatior}."] S. Cyprian out of an old Latin copy reads 
 
 it, * fiiffer us not to he led into temptation^ tiiat is, fuf- 
 
 j;^S^S}iiff^i:^Z^:i ff "^. not to be overcome by temptation, and 
 
 ^v^^^.^'\^y^Ai7B(tt«i' (ti/Tir, W TOK therefore we are bound to prevent our accefleto 
 
 ^^>,o7«•2u/^ a/xl/f MOK yti« iA^y) ismi 7r-.,ey- fu^h temptation, whofe very approximation is dan- 
 ^uj,Ai.:>-yj'^ gerous,and thecontaftis u-regular andevil-, fuch 
 
 as arc temptations of the flefli-, yet in other temptations the aflault fome- 
 times makes confident, and hardens a refolution. For fome fpiritswhoare 
 foftned by fair ufages,are fteeled and emboldned by a perfecution. But of 
 what nature foever the temptations be , whether they be Tuch , whofe 
 approach a Chriftian is bound to fear, or fuch which are the certain lot of 
 ChriftianSjCfuch are troubles and perfecutions, into which when we enter we 
 muft count it joy) yet we aretopray that we enter not into the poflelTion 
 of the temptation, that we be not overcome by it. 
 
 But deliver m from evil.'] From the alTaults or violence of evil, from the 
 wicked one, who not onely prefents us with obje(5ls , but heightens our con- 
 cupifcence, and makes us imaginative, phantaftical and paffionate, fetting 
 on the temptation, making theluft adive,and the man full of appetite, and 
 theappetitefullof energy and power : therefore deliver us from the evil 
 one, who is interefted as an enemy in every hoftility, and in every danger. 
 Let not Satan have any power or advantage over us, and let not evil men 
 
 prevail
 
 PKtii. OfTrayer. y^i 
 
 prevail upon us in our danger, much lefle to our ruine. Make us fafe under 
 the covering of thy wings agaiait all fraud and every violence, that no tem- 
 ptation deftroy our hopes, or break our flrength, or alter our ftate, or over- 
 throw our glories-, In thefe la(t petitions, which concern our felves, the 
 foul hath affcdlions proper to her own needs, as in the former, proportion to 
 GODS glory. In the firftof chele, the dfttdion of a poor wM^tnt^ and 
 nccefsitoas hegger^ in the fecondjOt a, delinquent andpemientprvant^ in the laft 
 oi apcrfon in affit^ton^or danger. And alter all this the reafon of our con- 
 fidence is derived from GOD. 
 
 For thifte is the kiriidom^ the power^ d" the glory ^ for ever. ] That is,thefe which 1 2. 
 we beg are for the honor of thy kingdom,for the manifeltation of thy power 
 and the glory of thy name and mercies^md it is an expreffe doxology or ado- 
 ration,which is apt and fit to conclude all our prayers, and addrefles to God. 
 
 Thefe are the generals and great Treaiijres of matter, to which all our 15, 
 prefent or fudden needs are reducible^ and when „ . ,. „. 
 we make our prayers more minute and particular, if ch.mr cfi ,u^, homo'^uimjibi Im^ anm^Hm 
 the inftance be in matter ot duty, and meerly fpiri- impuifi^dfcxcarngtufiecupidineduni 
 tual, there is no danger: but whenour needs are S^^S^^'J^/Sa^S^^^'^ 
 temporal, or we are tranlported with fecular delires, juvena: . 
 
 all defcending to particulars is a confining the divine Providence, a judg- 
 ing for our felves, a begging a temptation oftentimes, fometimes a mifchief: 
 and to beg beyond the neceffities of our life, is a mutiny againft that provi- 
 dence, which afligns to Chriftians no more but food and raiment for their 
 ownufe-, all other excrefcencies of poffefTions being entrufted to the rich 
 mansdifpenfation, onely as to a fleward: and he ihall be accountable for 
 the coat, that lyes by him, as the portion of moths : andforthefliooes, 
 which are the fpoiles of mouldinefle, and the contumely of plenty. Grant Unf^oi y't- 
 »;e, O Lord^ not what I defre, hut what is profitable for me. For fometimes we ^»''^ f /2iA«jn' 
 defire that, which in the fucceeding event of things will undo us. This rule '^^ * '^'^'*' 
 is in all things, chat concern our felves. There is Ibme little difference in the 
 affairs and neceffities of other men: for provided we fubmit to the divine 
 providence, and pray for good things for others only with a tacite conditi- 
 on, fo far as they are good and profitable in order to the beft ends, yet if 
 we be particular, there is no covetoufneffe in it •, there may be indifcretion 
 in the particular, but in the general no fault, becaufe it is a prayer and a de- 
 fign of charity. For Ktngs and all that are ia authority we may yet enlarge 
 and pray for peaceable reign, true lieges, ftrong armies, vidories and fair 
 
 fuccefle in their juft wars, health, loug life, and riches, becaufe they have a -Rrge in- 
 
 capacity, which private perfons have not, and whatfoever is good for fingle ^^^^' ^"'J"^ 
 perfons, and whatfoever is apt for their ufes as publick perfons, all that we 7w,ffb'r7pue 
 
 may, and we muft pray for, either particularly, for fowe may, or in gene-M'^ 
 
 rail fignifications, tor fo we mufl at leaft : that we may lead a godly ^ peaceable^ 
 And quiet life^ m all godline(]e and hone fly, that is S. Pauls rule, and the pre- 
 fcribed meafure and purpofe of fuch prayers. And in this inftance of Kings, 
 we may pray for defeating all the Kings enemies, fuch as are truly fuch, and 
 we have no other reftraint upon us in this, but tliat we keep our defires con- 
 fined within the limits of the end we are commanded : that is, fo far to con- 
 found the Kings enemies, that he may do his duty, and we do ours , and 
 receive the bleifing : ever as much as we can to diftinguifl) the malice from 
 theperfon. But it the enemies themfelves will not alfo fe^arate, what our 
 
 L I intention*
 
 J 61 Of Tray er. 
 
 'ut 11 
 
 intentions diftinguifli, that is, it they will not return to their duty, then lee 
 their prayers operate as G O D pleafes, we mud be zealous for the end of 
 the Kings authority, and peaceable government. By enemies I mean rebels 
 orinvaders, tyrants and ufurpers-, tor in other wars there are many other 
 confiderations not proper for tliis place. 
 144 The next confideration will be concerning the manner-, I mean both the 
 
 manner ofourperfons^ and the manner of our prayers, that is, with what condi- 
 tions we ought to approach to God, and with what circum fiances the pray- 
 ers may, or ought to be performed. The conditions to make our prayers 
 holy, and certain to prevail are, i . That we live good lives, endevouring to 
 conform by holy obedience to all the divine Commandments. The condi- 
 tjohn3.1i. tion is exprefly recorded by S.^ohn, Beloved, if our hearts condemn us not, 
 then have rve confidence towards GOD, and vphatfoevcr tve ask of him we jhall 
 Jamts 5. i«. obtain -, and S.^amcs affirms that the effectual fervent frajer of a righteous man 
 availeih much 5 and our bleflcd Saviour limiting the confidence of our 
 prayers for forgiveneffe to our charity , and forgiving others, plainly tells 
 us, that the uncharitable and unrighteous peribnfhall not be heard. And 
 John 9. J I, the blind man in the Gofpel underftood well what he (a.ld,Norv we know that 
 Cod heareth not fmners, but if any man be a worfhipper, and doth his will, him he 
 heareth. And it was fo decreed and refolved a point in the dodlrine of their 
 religion, that it was a proverbial faying : and although this difcourfe of the 
 blind man was of a retrained occafion, and fignified, if Chrifl had been a 
 falfe Prophet God would not have attefted his Sermons with the power of 
 yfai'u 16. miracles, yet in general alfo he had been taught by D^wW: if I regard ini- 
 ifa.1.15. quity in my heart,the Lord will not hear my prayer. And therefore wnen men 
 ifa. 58. 7. ^^^y if) everyplace, (for fo they are commanded) let them lift up pure hands, 
 1 Tim. i?8. without anger and contention: And indeed although every finne entertained 
 jmmnh arm f tcigU n:.nus , With a free choice and a full underffaiading, is an obflrudtion 
 Non fiimptHofa ti.mdwr hoiitu to our prayers 5 yet the fpecial fin of uncharitablenefTe 
 Moiiibit averfo! f mutes makes the bi^cefl cloud- and is in the proper matter of it an 
 
 tarn f 10 & fiilierite mica. .,.--.»? ' . t r , ■ r r j 
 
 indilpohtion tor us to receive mercy ; tor he who is lot tned 
 with apprehenfion of his own needs of mercy, will be tender-hearted to- 
 wards his brother •, and therefore he that hath no bowels here, can have no 
 aptneiTe there to receive or heartily to hope for mercy. But this rule is to 
 Im^ucmm ^ underflood of perfons,who perfevcre in the habit and remanent affedfions 
 neiranfcato-' offin •, folongas they entertain fin with love, complacency and joy, they 
 niio.Lim. ^ are in a flate of enmity with God, and therefore in no fit difpofition to re- 
 
 Cum V. 
 
 tifpiic'ct ad in- ceive pardon and the entertainment of friends: but penitent tinners, and re- 
 
 teucd(ndum turning fouls, loaden and grieved with their heavy prefliires, are next to 
 
 ^liimul'adde^ holy innocents, the apteft perfons in the world to be heard in their prayers 
 
 wioravrovo- for pardon : but they are in no further difpofition to large favours, and 
 
 «^r«-,. Gregor.^iore eminent charities. A tinner in the beginning ofijis penance will be 
 
 heard for himfelf, and yet alfo he needs the prayers ofholy perfons more 
 
 fignally then others •, for he hath but fome very tew degrees or difpofitions 
 
 to reconciliation: but in prayers of interceluon or mediation for others, 
 
 onely holy, and very pious perfons are fit to be interefted. All men as 
 
 matter of duty mufl pray for all men : but in the great necetTitics of a 
 
 Prince, of a Church, or Kingdome, or of a family, or of a great danger and 
 
 calamity to a tingle perfon, onely a Noah,aDavid,a Daniel, z^eremy,in 
 
 Enoch or ^ob,ZK fit and proportioned advocates. GOD fo requires hoUnets
 
 Part IT. Of Tr dyer. 36^} 
 
 in us, that our prayers may be accepted, that he entertains them in fevcral 
 degrees according to the degrees ot our fandity •, to fewer or more purpo- 
 fes, according as we are Uttle or great m the kingdome of heaven. As for 
 thofe irregular donations of good things, which wicked perfons aske for and 
 have, they are eithe mo mercies, but inftruments of cur(ing and crime, or 
 clfe they are defignes of grace, intended to convince them of their umvor- 
 thinefle,andfo,if they become not inftruments oftheirconverfion, they, 
 are aggravations of their ruin. 
 
 2. The fecond condition I have already explained in the defcription of je 
 the matter of our prayers •, for although we may lawfully ask for whatfo- 'Viv-^i j'lyj.i- 
 ever we need, and this leave is configned to us in thofe words of our blef- <*< »" dvlwot 
 fed Saviour: Tour heavenly h\nlicr kuowcth rvhat you/htvemcdof: yet be- °^" 
 caufeGods providence walks in tlie great deep, that is, his footftcps are in 
 the "Water, and leave no imprefllon, no former ad of grace becomes a pre- 
 cedent that he will give us that in kinde, which then he faw convenient, and 
 therefore gave us ^ and now he fees to be inconvenient, and therefore does 
 deny: therefore in all things but what are matter ofneceftary and unmin- 
 gledduty,we muft fend up our prayers , but humility, mortification and " ?'-' 
 
 conformity to the divine will muft attend for an anfwer, and bring back 
 not wiiat the publick Embaffy pretends, but what they liavc in private in- 
 flrudionstodefire, accounting that for the beft fatisfaftion, what GOD 
 pleafes , not what I have either unnecefiarily , or vainly , or finfuUy 
 defiled. 
 
 ?. When our perfons are difpofed by fandity^ and the matter of our i^, 
 
 prayers is hallowed by prudence, and religious intendments, then we are 
 bound to entertain a full perfwafion and confident hope, that GOD will 
 hear us. What ihtngloevcr ye dcfirc, rvhenye pray^ beltevc that ye receive thez», Mar. 1 1. j4. 
 a?idye l])a/I ol^tai»them^(3^douYh\t{i'ed Saviour-, and S. //iw<r.r taught from 
 that Oracle, if any of you lack w/jdomejethim athe it of G o D, hut let himaike ^^^^^ J-^'7- 
 irt faith nothing wavering •, for he that waver eth is like a wave of thefea^ driven 
 with the winde and tojjcd to and fro : Meaning, that when there is no fault in 
 the matter of our prayers, but that we aske things pleafing to G O D , and 
 there is no indifpofition and hoftility in our perfons, and manners between 
 God and iis, then to doubt were to diftruft God •, for all being right on our 
 parts, if we doubt the iffue, the defailance muft be on that part, which to 
 iufpedl were infinite impiety. But after we have done allwe can,ifoutof c'^^M'^^^- 
 humility, and fear that we arc not truly difpofed, we doubt of the iftue, it ["^^^^"!^^^^^^^ 
 is a modefty which will not at all difcommend our perfons, nor impede the occim,i{."Oax» 
 event : provided we at no hand fufpeft either Gods power, or veracity. ^"''^ imvei- 
 Putting truft in God is an excellent advantage to our prayers-, / vfilldelyver Vio.lZT^fl'i. 
 i»/w (faith God) bccaufehehathfuthis truft in me. And yet diftrufting our Eunapiujin 
 felves, andfufpcdingourown difpofitions,asitpuls us back in our adual 'v!l«,fiX«,'* 
 confidence of the event, fo becaufe it abates nothing ofour confidence in mpamionu ell 
 God, it prepares us to receive the reward of humility, and not tolofe the f""^" ^P'''""' 
 praile of a holy truftmg in the Almighty. ad pundm 
 
 cum ftiii'.cia, & 
 quafi fccuntaic i>«i)etra?td>. Cattiin. Collar: 9,0 31. Eccius.jj. 17. Pfal. loi. 17. Kmm fluitbiu fmt aBus 
 liti. Eccl. II. Imparqmfnimvimtm-adfmguLi, dum confuja memc dividuur ad miilta.S- Greg. Pjit. i.p.c.4. 
 Mainain rem fiita iionimcm iinum ag^crc, pxtcr jnfinitem wmomium agit, dctni midiifjima [umus. Seneca. 
 Mintcm tnnlit ,ti rnloitam vacarc ommbm xh'ti ctitim culpa cnrcnlibits ziliisopctet.Quintti. Invcvi Dtk^iim m(- 
 um inUMOi'i.t.m qnicU, quia qua cum implicai,^!{ies expUcai. S. Bernard. Scrcti. I. in Cane. 
 
 L 1 2 I Thefe
 
 17. I Thefe conditions are eflential: feme other there are which are ioci- 
 
 dents and accefTorics, but at no hand to be neglefted; And the firft is, actu- 
 al or habitual attcntien to our prayers, which we are to procure with moral 
 and feverc endevours, thatwedefire not God to hear us, when we do noc 
 hear our felves. To which purpofe we muft avoid, as much as our duty will 
 permit us, multiplicity of cares, and exteriour imployments •, for a river 
 cut into many rivulets divides alfo its ftrength, and grows contemptible, 
 and apt to be foarded by a Iamb, and drunk up by a fummerfun: foisthe. 
 fpirit of man bufie in variety and divided in itfelf-, it abates its fervor, 
 cools into indifferency, and becomes trifling by its difperfion and inadver- 
 .__ tcncy. Aquinas vjos once asked, with what compendium a man might beft 
 become learned ^ he anfwered by reading of one book : meaning that an 
 underftanding entertained with feveral objedls is intrnt upon neither, and 
 profits not. And fo it is when we pray to God-, ifthe cares of the world 
 intervene, they choak our defire into an indifferency, and fupprefle the 
 flame into a fmoak, and ftrangle the fpirit. But this being an habitual care- 
 lefnefTe and intemperance of fpirit, is an Enemy to an habitual attention, 
 and therefore is highly criminal, and makes our prayers to be but the labour 
 of the lips, becaufe our defires are lelTened by the remanent affedions of the 
 world. Bur befides an habitual attention in our prayers, that is, a defire in 
 general of all, that our prayers pretend to in particular, there is ajfo for the 
 accommodation, and to facilitate the accefle of our prayers required,thac 
 we attend adually to the words or fenfe of every colled or petition. To this 
 we muft contend with prayer, with aftual derelidion and fepofition ol'all 
 our other affairs, though innocent and good in other kinds, by a prefenc 
 fpirit. And the ufeofit is, that fuch attention is anadual converfing with 
 God J it occafions the exercife of many ads of virtue, it increafes zeal and 
 fervency, and by reflexion enkindles love and holy defires: and although 
 there is no rule to determine the degree of our adual attention, and it is or- 
 dinarily impoffible never to wander with a thought, or to be interrupted 
 with a fudden immiflion into his fpirit in the midft of prayers •, yet our duty 
 is by mortification of our fecular defires, by fupprelTlon of all our irregu- 
 lar paffions, by reducing them to indiflterency, by feverity of Ipirit, by en- 
 kindling our holy appetites and defires of holy things, by filence, and me- 
 ditation, and repofe, to get as forward in this excellency as we can-, to 
 which alfo we may be very much helped by jaculatory prayers, and fliort 
 breathings, in which as by reafon of their fiiort abode upon the fpirit there is 
 lefle fear of diverfion •, fo alfo they may fo often be renewed, that nothing 
 of the Devotion may beunfpent, or expire for want of oyle to feed and 
 entertain the flame But the determination of the cafe of confcience is this. 
 Habitual attention is abfolutely necefTary in our prayers, that is, it is alto- 
 gether our duty to defire of GO D all that we pray for 5 though our 
 mind be not adually attending to the form of words-, and therefore all 
 worldly defires, that are inordinate, muft be refcinded, that we moreear- 
 ^His locus immo,mfi cum ficamine fib neftly attend on G O D then on the world. He that 
 ^''^'""'"7"] J ,. ,■ prays to G O D to give him the giftofchaftity, and 
 
 Pedoi-avenra duos nonadmiiteniia curat. ^ ^r t n , r ° -fin 
 
 Maen^mntiiepus^mde Iodic epar^nda yet fcctetly wifhes rather tor an opportunity ot luft, 
 
 Attmittt Juvenal, and defires GOD would not hear him, ( as S. Aujlm 
 
 confefTes of himfelfin his youth) that man fins for want of holy and ha!. i- 
 tual defires j he prays onely with his lipSj what he in no fenfc attefts in 
 
 his
 
 Pircii OfTrayer. }6^ 
 
 his heart. 3. Adual attention to oar prayers is alio neceHary, not ever to 
 avoid a finne,but that the prelent prayer beco:ne effedt'ial.He that means to 
 'i^:i% and to get thanks ot'G O D, muft invite the poor 5 and yet he that in- 
 vites the ricli,in that he lins not,though he hath no reward ot God tor that-, 
 SOjthat prayer p^riihes,to which the man gives no degreeof actual attention, 
 for ths p;ay ;;■■;, as it" it were not, it is no more then a dream, or an a^ of 
 cuftome, and order, nothing ot devotion, and (o accidentally becomes a 
 fin.(I mean there, where and in what degrees it is avoidable) by taking Gods 
 name in vain. 5. Ic is not necellary to the prevalency of the prayer, thac 
 the Ipirit atfbually accompanies every claufe or word -, if it fays a hearty 
 Amen, or in any part of it atteftsthe whole, it is fuch an attention, which 
 the prefent condition of inofl: men will lometimes permit. 4. A wandering 
 ofthefpirit thorough carelefnefTe, or any vice, or inordinate paflion, is in 
 that degree criminal, as is the caufe, and it is heightned by the greatnefle of 
 the interruption. 5. Itisonelyexcufed by our endevours to cure it, and 
 by our after ads either of forrow or repetition of the prayer, and rein- 
 forcing the intention. And certainly if we repeat our prayer, in which we 
 have obferved our fpirits too much to wander, and refolve ftill to repeat it 
 (as our opportunities permit) it may in a good degree defeat the purpofe of 
 the Enemy, when his own arts lliall return upon his head, and the wandring 
 of our fpirits be made the occalion of a prayer, and the parent of a new de- 
 votion, 6. Laftly, according to the degrees of our adual attention, fo our 
 prayers are more or lelTe perfeit •, a prefent fpirit being a great inftrument, 
 and teftimony of wifdome, and apt to many great purpoles ^ and our con- 
 tinual abode with God, being a great indearment of our perfons by encrea- 
 fing the affedions. 
 
 2 . The fecond accellbry is iutcnfton of fpirit or fervency, fuch as was thac 1 8. 
 of our blefled Saviour, who prayed to his Father with ftrong cryes^ and loud 
 petitions, not clamourous in language, but ftrong in fpirit. S, P4«/alfo 
 when he was prelTed with a ftrong temptation, he prayed ;^r/Vf, that is, 
 earneftly ; and S. ^ames affirms this to be of great value, and efficacy to 
 the obtaining bleffings, The effectual fervent prayer of a juftperfonavailes TZj^' H*' 
 much-, And Eli.ii, though a man of like paffions, yet by ^ 4r«f/?/'r4)/fr he !^^^^°^Jj^^^ 
 obtained rain, or drough, according as he defired. Now this is properly T «V.A««efoF- 
 produced by the greatnelfe of our defile of heavenly things, our true value ^j^P''"'^'' ^"' 
 and cftimate of religion , our fenfe of prefent prefl'ures , fears, and it ' ' 
 hath fome accidental increafes by the difpofition of our body, the ftrength 
 of fancy, and the tendernefle of fpirit, and affiduity of the dropping of reli- 
 gious difcourfes •, and io all men is necelfary to be fo great, as that we pre- 
 ter heaven and religion before the world, and defire them rather, with the 
 choice of ouv wills and underftanding, though there cannot always be that 
 degree of fenfyal, pungent or deledable affedions, towards religion, as to- 
 wards the defires of nature and fenfe-, yet ever we muft prefer celeftial 
 objeds, reftraining the appetites of the world, left they be immoderate, and 
 heightning the delires of grace and glory, left thay become indifferent, and 
 the fire upon the altar of incenfe be extind. But the greater zeal and fer- 
 vour of defire we have in our prayers, the fooner and the greater will the re- 
 turn of the prayer be, if the prayer be for fpiritual objeds. For other- things 
 our defires muft be according to our needs, not by a value derived from the 
 nature of the thing, but of the ufefulnefTe it is to us, in order to our greater 
 and better purpofes, Li 5 5. Of
 
 }66 OfTraycr. 
 
 Pirt II 
 
 19. 3. Of the fame confideration it is, that we perfcverc and he iwfotumte in 
 TSacf^wpi,'? our prayers by repetition of our dcfires,and not remitting cither our af- 
 «w«*p1''?»i'- fedionsorour ofhces, till GOD, overcome by our importunity,givea 
 Rom. I lit. gracious anfwer. lacob wraftled with the Angel all night, and wuuld not 
 ^'^^^^•"difmifTehim, tillhe had given him ablelTing-, Let mc alone Jz\.\.\\Go^,:\% 
 sJcr^tm ~ if he felt a prelTure and burden lying upon him by our prayers, or could not 
 fropmm. quit himfelf, nor depart, unlefl'e we give him leave -, and fince God is de- 
 tained by our prayers, and we may keep him as long as wc pleafe, and that 
 he will not go away, till we leave fpeaking to him •, he that will diimifs him, 
 till he hath his blelfing, knows not thevalueofhisbenedidion, or under- 
 ftands not the energy, and power of a perfevering prayer. And to this pur- 
 
 LuVeJS.i.^ pofe Chrift Ifeaks a Parable^ that men otig^ht always to fraj^ arid nelto faint ■^ 
 '^wM'')^<it [.l^ayi»grvitlo»tceaJir)g^'}^. Paul colls it, ihsitis^ with continual addreffes, 
 m -mti -ii frequent interpellations, never ceafing renewing the reqiieft, till I obtain 
 f "°PrtcTw*ad "'•y <i^fir^- f ^^' i^ ^s not enough to recommend our defires to G O D with 
 Tiir.sura. One hearty prayer, and then forget to aske him any more •, but fo long .-:« 
 our needs continue,fo long in all times, and upon all occafions to renew and 
 repeat our defires 5 and this is praying continually-^ juft as the widow did 
 to the unjuft judge, fhe never left going to him, fhe troubled him every day 
 with her clamorous fuit j fo muft we pray always^ that is,every day, and ma- 
 ny times every day, according to our occafions and neceflities, or our devo- 
 tion and zeal, or as we are determined by the cuftomes and laws of a 
 Churchy Never giving over through wearinefle or diflruft-, often re- 
 newing our defires by a continual fucceflion of devotions, returning at cer- 
 tain and determinate periods. For Gods bleffings, though they come in- 
 fallibly, yet not always fpeedily, faving only tliat it is a blefling to be de- 
 layed, that we may encreafe our defire, and renew our prayers, and doe ads 
 oi'confidence and patience, and afcertain and encreafe the blefling when it 
 comes. For we doe not more defire to be bleffed, then God does to hear us 
 importunate for blefsing, and he weighs every figh, and bottles up every 
 tear , and records every prayer, and looks through the cloud with delight to 
 fee us upon our knees, and when he fees his time, his light breaks through 
 it, and ihines upon us. Onely we muft not make our accounts for G O D, 
 according to the courfe of the Sun, but the meafures of eternity. He mea- 
 fures us by our needs , and we muft not meafure him by our impa- 
 tience. God is notflick oi [owe men count Jlacknejje, faith the ApofUe, and we 
 finde it fo, when we have waited long. All the elapfed time is no part of 
 the tedioufnefle ^ the trouble of it is palTed with it felf : and for the future, 
 we know not how little it may be ; for ought we kAow we are already en- 
 tred into the cloud, that brings the blefsing. However pray, till it comes -, 
 for we fliall never mifle to receive our defire, if it be holy, or innocent, and 
 lafe •, or elfe we are fare of a great reward of our prayers. 
 
 20. And in this fo determined, there is no danger of blafphemy or vain re- 
 petitions : For thofe repetitions are vain, which repeat the words, not the 
 devotion, which renew the exprefsion and not the defire-, and he that may 
 pray the fame prayer to morrow which he faid to day, may pray the fame at 
 night, which he faid in the morning, and the fame at noon, which he faid at 
 night, and fo in aif tlie hours of prayer, and in all the opportunities of devo- 
 tion. Chrift in his agony went thrice and [aid the fame werds^ but he had in- 
 tervals for repetition 5 and his need and his devotion prefled him fonvardj 
 
 and
 
 P^«"- Of Tray cr. j^^ 
 
 and when ever our needs do fo, it is all one, if we fay the fame words or 
 others, fo we exprefle our defire, and tell our needs, and beg the remedy. 
 In the fame office and the fmie hour of prayer to repeat the lame tliincs 
 often hath but few excufes to make it reafonable, and fewer to make it pi- 
 ous -, But to think, that the prayer is better for fuch repetition is the tauir 
 which the holy JES U S condemned in tlie Gen- * ' 
 
 tiles, whom then- hvmnes would fay a name over a .^^'''^i'^^^^f''^ ''«-£■''''«':'«/'' obtundm 
 . hundred tunes. But m this we have no rule to de- goiio,Hdic.ii , 
 termine us in numbers and proportion, but right ^^"'' '"^'^""""^^'gc'cmfiidcdifiiicfice/ans, 
 reafon. G O D loves not any words the inore for AccxHyaex^oUJ^jv^yrJo'l'!^?,'!'' 
 being faid often ^ and tliole repetitions, which are '^V!-'^^-'!''0'r«'^'ni'"Ofi„^f„f.d^i 
 unreafonable in prudent eftimation, cannot many ^itI■'K?^"<^'''^'^''^''^^^^",5.•l 
 account be elteemed pious. But wherearealcnable ''^'osn^y^'^^vyn^^A.^'mySltia. 
 caufe allows the repetition, the fame caufe, that ^-iii^ti. Ocai^.x. 
 
 makes it reafonable, makes it alfo proper for devotion. He that fpeakes his 
 needs,and exprelles nothing but his fervour and greatnefs of delire, cannot 
 be vain or long in his prayers -, He that fpeaks impertinently, tliat is unrea- 
 fonably and without defires, is long though he fpeak but two fyllables -, He 
 that thinks for Ipeaking much to be heard the fooner, thinks GOD is 
 delighted in the labour of the hps-, but when reafon is the guide, and 
 piety is the rule, and neceffity is the meaiure , and defire gives the propor- 
 tion, let the prayer be very long, he that (liall blame it for its length muft 
 proclaim his ditrelilh both of reafon and religion, his defpite of necefiity, 
 and contempt of zeal. 
 
 As a part and inftance of our im portunity in prayer it is ufually reckoned 21. 
 and advifed, that in cafes of great, fudden and violent need we corroborate 
 our prayers with a vow of doing fomething holy 
 
 and religious in an uncommanded inftance, lbme4> 5iSS-^;?S.J^'S.'fT::ir^^ 
 thing to which God had not tormerly bound our EgomemaicycrdgMai^uamquifqifimkUiui 
 duty, though fairly invited our will-, or el fe if we ■^"^'^oi'SirmumpHiv. Cucr.ad Atticum. 
 
 ! ,- J • u- I 1 1- J I Si/lebanlaiucm& Vita fieriaratitudiiiit indicia 
 
 chule a duty, in which we were obliged, then to vow rovcram duim cpuUs & Sum 
 the doing of it in a more excellent manner, with a ^ii>c<ocaf,um,frofi jtmn.itui 
 greater mclinationofthe will, with a more fervent i^o^t^l^m^^l-^adJ^^n;^"^-*' 
 repetition of the ad, with fome more noble circum- occurmc & votis padfc^ 
 ftance, with a fuller allent of the underftandinc, or ^'^^>P'""'rp"'^i rncrcos, 
 elle adding a new promile to our old duty, to make ei uta quuim mp-^cm mmm -. scd be- 
 ir become more neceflary to us, and tofccureour ^gwtanDmimig,atiamnfL\cndaw,7icnttufii- 
 duty. In this cafe, as it requires great prudence and 'unZT^i^xfuAm^^^^^^ °'"""'' 
 
 caution in the fufcepti6,left what we pioufly intend, 
 obtain a prefent blefsing and lay a Lifting fnare ^ fo if it be prudent in the 
 manner, holy in the matter, ufeful in the confequence, and fafeinalithe 
 circumliances of the ptrfon it is an endearing us, and our prayer to God by 
 the encreafe of duty and charity, and therefore a more probable way of 
 making our prayers gracious,and acceptable. Andtlie religion of vows was 
 not onely hallowed by the example of -/.uc^ at 5er/W, of Hamhth praying 
 for a child, and God hearing her, of -D^wi vowing a Temple to God 5 and Annhs&son 
 made regularand fafeby the rules and cautions in Mops law^ but left by our thuaidcocon- 
 bleiredS-iviourinthefameconftitutionhe found it, he having innovated ^J!j','';^^''''^^. 
 nothing in the matter of vows-, and it was pradifed accordingly in the in- liidcaM quafi 
 ft.inceofSaint Prf«/at Ccnchrsa. of Ananias Z-nA i'/iM/rrf, who vowed their ^'"';^-^i:™°- 
 
 t^ofTef-^'^''' ""'■"*-
 
 j^g OfTuyer. ''"■«• 
 
 roffefsions to the ufe ot the Cluiich -, and of the widowes in the Apcffolt- 
 
 all aee who therefore vowed to remain in the ftate of wido\\ hood, bccaufe 
 
 :...«i.u/?,M-F--""-^r'"-^ concerningtheniuhomyried after the entry into 
 
 warn & vonrtddtdtruvt. S. Augutt. rchgion, S.Paul lays, ihiy have brckeri iheir frjtfaith-^ 
 
 mvita n. <ttr,m ift quxdam (i;ngm gima ^^^ fuchwcre they of whcm ourblelTed Saviour af- 
 
 turn fjje a fcccati', wfi anqiiidiikyatouxovca- pffjeaff?}^ that is, fuch who promile to G O D a life 
 
 '::£i^^l'i::i:^^y<^!^^-S. ofchaftity.Andconcerning/^.M#ofprayer,fo 
 
 • Ecclcf. ?.v. 4, J. Pfal.i ji. i.i.Dtut.zj. fecondcd with a prudent and religious vow, befides 
 
 ji. Aft. 18.18. .... '^ the inftances of Scripture we have the perpetual 
 
 adcor,(lruendM>edesjacjas. particular, our Saxon Kuigs havc been remarked 
 Keddm ""'^'T"' for this part of importunity, in their own Chroni- 
 
 lAdimine voti^am memento, ' r . r • r n 1 ,- • „ 
 
 Noi bHmikmfcmmui agmm. Hor.l.j.od.17. cles. ' ofrvt got a vidtoiy With unlikely torces againft 
 Pefjda the Dam after his earnefl prayer, and an appendant vow^ And 
 Cf4^iv4//4 obtained of GOD power to recover the Iflc of Wight from 
 the hands of Infidels after he had prayed, and promifed to return the fourth 
 part of it to be imployed in the proper fervices ot G O D, and of religion. 
 This can have no objedion, or fufpicion in it among wife and difabufed per- 
 fons-, for it can be nothing but an encreafing and a renewed ad: of duty, 
 or devotion,or 2eal,or charity 5and the importunity of prayeraded in a more 
 vital and real exprelfion. 
 
 I. All elfe that is to be corfidered concerning prayer is extrinfecal, and 
 ^** accidental to it •, ^vayer'\s pui>licL\ or f/n'vate-, in the communion or fociety 
 of Saints, or in our Clofets -, ihele prayers have lefTe temptation to vanity, 
 the other have more advantages of charity, example, fervour , and energy. 
 In publick offices we avoid fingularity,in the private we avoid hypocrifie: 
 thofe are of more edification, thefe of greater retirednefle, and filence of 
 fpirit : thofe ferve the needs of all the world in the firft intention, and our, 
 own by confequence •, thefe ferve our own needs firft, and the publick 
 onely by a fecondary intention : thefe have more pleafure, they more duty : 
 thefe are the beff inftruments of repentance, where our confefsions may be 
 more particular, and our fhame lefTe fcandalous ^ the other the better for 
 Eucharifl and inftrudion,foj: edification of the Church, and glorification of 
 GOD. 
 23. 2. The poflureofour bodies in prayer had as great variety, as the cere- 
 
 monies and civilities of feveral nations came to. The Jews moft common- 
 ly prayed ftanding : fo did the Pharifees, and the 
 ^S^Zmfide^! d,^it'^^^^^ Publican in the Temple. So did the Primitive 
 
 apudpiutauh. id cftyfini fcdato ammo, & v^- Chriftians in all their greater feftivals, and intervals 
 ^^Jti'^'^l^'^'-'J-'/'^Z/TfcTL of Jubilee^ in their penances they kneeled. The 
 turapromortuis.- Monkes in C^/fww, fate, when they fang the Pfalter, 
 
 Dnojitifquefuts mnmmtis fyctiofs, ^^j jj^ every countrcv, whatfocver by the cuftomt 
 
 jnTficratos „i>iiis vmrabiin i^mms of the Nation was a fymbol of reverence, and hii- 
 
 intransnudatis tcmpiifacra iimmaphntis mility, of filcncc and attention, of gravity and mo- 
 ■ S.S£r;.t,S^^^^^^^ defty, that poflure they trannated to their prayers. 
 
 s. Rofweid. de Hen, imper. de Othon. a.nv But in all nations bowing the head, that js, a laying 
 «aoifM» )C,7M»"f- down our glory at the feet of G O D,was the man- 
 
 ner of worfhippersj and this was always the more humble, and the lower, 
 as their devotion was higher 5 and was very often exprelTed by proilration.
 
 Pare II. OfTrajer- ^^^ 
 
 or lying flat upon the ground ^ and this all nations did , and all religions. 
 Our deportment ought to be grave, decent, humble, apt for adoration , apt 
 to edifie, and when \vc addrefle our lelves to prayer , not inftantly leap'into 
 the office, as the Judges of the Areopage into their fentencc,n'///;w</ Preface, 
 orfreparatory .tffcHtons-^ but coniidcring in what prefence we fpeak , and to 
 what purpofes , let us ballance our fervour with reverential fear : and when 
 we have done, not rile from the ground, as if" we vaulted , or were glad we 
 had done-, but as we begin with defircs of'alTiftance , fo end with defires of 
 pardon and acceptance, concluding your longer ofhces with a Ihorter men- 
 tal prayer of more private reflexion,and reference, defigning to mend what 
 we have done amifle,or to give thanks and proceed if we did weli,and accor- 
 ding to our powers. 
 
 3. In private prayers it is permitted to every man to fpeak his prayers, 24; 
 or onely to think them, which is a fpeaking to God : vocal or mental pray- 
 er is all one to GOD, but in order to us they have their feveral advantages; 
 The facrificeofthe heart, and the calves of the lips make up a holocauflto 
 Godv but words are the arreft of the defires, and keep the fpirit fixt, and 
 in lelle permiflTions to wander from fancy to fancy ^ and mentall prayer is 
 apt to make the greater fervour,if it wander not : our office is more deter- 
 mined by words-, but we then aftually think of God, when our fpirits 
 only fpeak. Mental prayer, when our fpirks wander,is like a Watch {landing 
 flill, becaufe the fprino is down-, \^'ind it up again , and it goes on regularly ; 
 but in vocal prayer , if the words run on , and the fpirit wanders, the clock 
 ftrikes falfe , the hand points not to the right hour , becaufe fomechin g is in 
 diforder : and the ftriking is nothing but noyfe. In mentall prayer we con- 
 feiTe Gods omnifcience ^ in vocal prayer we call the Angels to witnelTe. In 
 the firft our fpirits rejoyce in God ; in the fecond the Angels rejoyce in us. 
 Mentall praj'er is the beft remedy againft lightneffe , and indifferency of 
 alfedlions, but vocal prayer is the apteft inftrument of communion. That is 
 more Angelical, but yet fitted for the flate of feparation, and glory-, this is 
 but humane, but it is apter for our prefent conftitucion. They have their 
 diff:ind proprieties , and may be ufed according to feveral accidents, occa- 
 fions, or difpofitions. 
 
 The P R A YER. 
 
 /^ Holy^and eternal G O D^ who haft ccmmAndtd us to pray unto thee in all our 
 ^^ mcejsities^ and to give thanks unto thee for ail our inftances of]oy andhlcf- 
 fing^ and to adore thee m all thj attributes, and communications^ thj oipn glories^ 
 and thy eternal mercies; give unto me thy fervant the Jpirit of prayer and juppli- 
 € at ion J that I may under (hnd what is good for me^ that I may dejire regularly ^and 
 ch&ofe the heft things-^ that I may conform to thy will^ andfubmit to thy d/fpofng, 
 retinquijhng mj own affecUons^ and imperfect choice. San^ify mjheart and (ft- 
 "rit^that I majfanClify thy name^andthat I may be gracious and acceptedin thme 
 -eyes-^ give me the humility and obedience of a fervant ^ that I may alfo have the 
 hope and confidence of a [on^making humble and conftdent addref[es to the throne 
 
 of
 
 5 70 Of Fafiing. Part H. 
 
 of grace ^ that in all m) necefsities I way come te thee for aides , and may trufl in 
 thee for a gracious arifwer^ and may receive fatisfa^ion^ and fupply. 
 
 II. 
 
 Give me a fobcr ^diligent and recollected (jiirit in my frayers , neither choked 
 with cares , nor feat (ered by levity^ nor difcompojed by pajsion , nor cfirangedfrom 
 thee by inadvertency , but fixed fafl to thee by the indijfoluble hands of a great 
 love, and a pregnant devotion : And let the beams of thy holy Spirit dejcending 
 from above enlighten^ and enkindle it with great fervours and holy importunity^ 
 and nnrvearied indujtry^ that I may ferve thee , and obtain thy blefstng by the aj- 
 ftdutty^ and Jteal of perpetual religious offices. Let my prayers come before thy pre- 
 Jence, and the lifting up of my hands' be a daily facrifice^ and let the fire- of zeal 
 not goe out by night or daj •, but unite my prayers to the mtercefsion of the half 
 ^ E SUS ^ and to a communion ofthofe offices^ which Angels and beatified fouls 
 doe pay before the throne of the Lamb^ and at the celefiial altar j that my pr.iyers 
 being hallowed by the merits of C H Ri ST ^ and being prefented m the phial 
 of the Saints^ may afcend thither^ where thy glory dwels^ and from whence mercy y 
 and eternal benedi^ion defcends upon thy Church. 
 
 III. 
 
 Lord change my fmnes into penitential forrow, my forrow to petition , my 
 petition to Eucharifl , that my prayers may be confummate in the adorations of 
 eternity y and the glorious participation of the end of our hopes and prayers ^ the 
 fulne(Je of never failing charity , and fruition of thee, holy and eternal GOD, 
 BlejJedTrinity , and myjlerious Unity , te whom all honour , andworJhip,and 
 thanks J and confefsion, and glory , be afiribedfor ever and ever. Amen. 
 
 Discourse XlII, 
 Of the third additionallTrecept o/C h r i s t. 
 
 Of the manner o/F a s T inc. 
 
 F' 
 : 
 
 jAfting, being direded in order to other ends , as for mortiR'ing the 
 body, taking away that fuel which minifters to the flame of luft , or 
 clfe relating to what is part, when it becomes an inftrument of repen- 
 tance, and a part of that revenge, which S.P4«/affirmes to be theeffedtof 
 godly forrow, is to take its eftimate for value , and its rules for pra-ftife by 
 ., , -n ir , .■ t analogy and proportion to thofe ends, to which 
 nmm tanti saoamenti inos chri(iiawpnui Domini- It does coopetate. Falling bctore the holy bacra- 
 cumcorpiisintraretqiiamcatertcibi.s. Aug.cf.is. jnent IS a cuftom of thc Chriftian Chutch , and 
 
 fc[ fexta Iwa fupervevim, ^uxmflyimdpmndnm it IS, that We might exprefle honOUr tO ttlC 
 
 vocare foUtfabbatk. Joftph.in vita fua. myfterie by fuffcring nothing to enter into our 
 
 mouths.before the fymbols-,Fafting to this purpofe is not an a<ft of mortifica- 
 lionjbut of reverence and venerable efteem of the iaftruwents of religion, 
 
 and
 
 I»irt iL 
 
 Of Fafting. 
 
 37i 
 
 and fo is to be undeiftood. And dius alio , not to ear or drink before we 
 have faid our morning devotions is efteemcd to be a religious decency, and 
 preference of prayer and GODS honour before our temporal fatisfa- 
 dion, a fyiTibolical atteftation that we efteem the words of Gods mouth 
 more then our neceflary food. It is like the zeal oi ALrahams fervant , who 
 would not eat, nor drink, till he had done his errand: and in purfuance of 
 this ad of religion, by the tradition of their Fathers it grew to be a cuftome 
 of the Jewilh nation -, that they ihould not eat bread upon their folemn fe- 
 ftivals before the fixt houve,that they might firft celebrate the rites of their 
 religious folemnities , before they gave fatisfadion to the lefTer defires of 
 nature. And therefore it was a reafonable latisfadion of the obje(5tion 
 made by the alTembly againft the infpired Apoftles in Pentecoft •, thefe are 
 not drunk as'jc fuppoje, feeing it is Lut th; third hoar of the day : meaning that 
 the day being feftival, they knew it was not lawfull for any of the natton to 
 break their faft before the fixt hour • for elle they might eafily have been 
 drunk by the third hour, if they had taken their mornings drink in a freer 
 proportion. And true it is, that religion fnatches even at little things , and 
 as it teaches us to obferve all the great Commandements , and fignificati- 
 ons of duty , fo it is not willing to pretermit any thing, which although by 
 itsgreatnelfeitcannotofitfelfe be con/iderable , yet by its fmalnefTe it 
 maybecomeateftimonyofthegreatnelfe of the affedion, which would 
 not omit the leafl: minutes of love and duty. And therefore when the Jewes 
 werefcandalizedattheDifciplesofour LOR D for rubbing the eareof 
 corn on the Sabbath day, they walking through the fields early in the mor- 
 ning,they intended their reproof not for breaking the reft of the day , but 
 the folemnity •, for eating before the publick devotions were finilhed, 
 CHRIST excufed it by the necelfity and charity of the acl •, they were 
 hungred , and therefore having fo great need, they might lawfully doe it : 
 meaning, that fuch particles and circumftances of religion are not to be 
 negleded, unlefie where greater caufe of charity, or neceffity doesfu- 
 pervene. 
 
 But when fafl:ing is in order to greater, and more concerning purpofes, it 2 . 
 puts on more religion, and becomes a duty , according as it is neceflary , or 
 highly conducing to fuch ends, to the promoting of which we are bound ta 
 contribute all our skill and faculties. Fafting is principally operative to 
 mortification of carnal appetites , to v;hich feafting and full tables do mi- 
 ni fteraptnefle, and power, and inclinations. When I fed them to the full^ then Jer. j. 7. 
 they committed adultery , and a^embled by troop in the Harlots houfes. And if 
 we obferve all our own vanities, we fiiall find upon every fudden joy, or a 
 profperous accident, or an opulent fortune, or a ", ^ , ^. 
 pampered body, and highly fpirited and inflamed, c,, ^ w-Wj ™o>.. Achzus apud Achenzum. 
 we areapt to rafhnefie, levities, inconfiderate ex- Bxcraordinamsmoncsincippocinuditiqua-S.Cyp. 
 preffions, (corn, and pride, idlenefib, wantonnefie, . J5~;j::L~ ^r'^^i^ 
 curiofity, niceneffe, and impatience. But nifting peiiunt, fiqcfbiammiinm, nam mitigant, & am- 
 is one of thofe affliftions, which red uces our body «" >">"f ^"iimtatis'iilaui ad matuntaum totm 
 
 I. . . y, ,, I- viytMu ettiitrimt. S.Leo. taan. ^. de ]c]m. 
 
 to want, our Ipints to foberneiie , our condition sagimntur furies gm xcoph^gU^ mvakfcunt. 
 to fuflferance , our defires to abftinence and cu- Tertull. dc jejun.s.Hieron. in vica s.HUanoi:. 
 ftomes of denial, and foby taking ofFthe inundations of fenfuality leaves the 
 enemies within, in a condition of being eafier fubdued. Fafting dircdly ad- 
 vances towards clwftity, and by confequence and indir«6t powers to pati-
 
 372- Of Fafting. partii. 
 
 cnce,and humility, and indifFerency. But then it is not the faftof aday, 
 that can doe this^ it is not an ad ,but a jUte of pfltrg^ that operates to mor- 
 tification. A pcrpetuall temperance , and frequent abftinence may abate 
 fuch proportions of ftrength and nutriment, as to procure a body mortified 
 and IcfTcned in defires And thus S. Paul kept his body under, uiing feveri- 
 ties to it for the taming its rebellions and diftemperatures. And S.J-crom re- 
 ports of S. Hilarton^thiit when he had fafted much and ufed courfc diet, and 
 found his luft too ftrong for fuch aufterities , he refolv'd to encreafe it to 
 the degree of Maftery, leffening his diet, and encreafing his hardQiip, till he 
 fliould rather think of food then wantonneflc. And many times the fallings 
 of fome men arc inefFedual,becaufe they promife themfelves cure too foon, 
 or make too gentle applications , or put lefle proportions into their anti- 
 dote. I have read ofa maiden, that feeing a young man much tranfpoitcd 
 with her love, and that he ceafed not to importune her with all the violent 
 purfuits that paflion could fuggeft , told him fhe had made a vow to fall 
 forty dayes with bread and water, of which (lie mufl difcharge her felfe be- 
 fore fhe could think of correfponding to any other defire ^ and defircd of 
 him as a teftimony of his love , that he aUo would be a party in the fame 
 vow. The.young man undertook it, that he might give probation of his 
 love, but becaufe he had been ufed to a delicate and nice kind of life, in 
 twenty dayes he was fo weakened, that he thought more of death then 
 love, and fo got a cure for his intemperance , and was wittily coufencd into 
 Pams cibiis & remedy. But S. Hieromes counfel in this Queftion is mod rcafonablc , not 
 Tfwkns'tndua- ^l^owing violent , and long fads , and then returnes to an ordinary courfe; 
 najejimmfupe- foi thcfc ate too great changes of diet to confift with health,and too fudden 
 '■"^•'^ "*"°"- and tranfient to obtain a permanent and natural effed-, but a helly alwajes 
 mzi ^ '"'*' ^'*'fg''J-> a table never full, a meal little and neceffary, no extravagances , no 
 freer repaft, this is aftate offafiing which will be found to be of beft availc 
 to fupprefle pungent lufls, and rebellious defires. And it were well to help 
 this exercife with the alTi (lances of fuch aufterities, which teach patience, 
 and ingenerate a paflive fortitude, and accuftome us to a defpite of plca- 
 fures, and which arc confident with our health. For if fafting be left to doe 
 the work alone, it may chance either to fpoyl the body, or not to fpoyle the 
 luft. Hard lodging, uneafie garments , laborious poftures of prayer, jour- 
 neyes on foot, fufferance of cold , paring away the ufe of ordinary folaccs, 
 denying every pleafant appetite, rejedling the moft pleafant morfels ^ thefc 
 J Coloff.i. 1 5. are in the rank oihodily exercifes , which though (as S. Panl fayes) of them- 
 *''^t ri"^^^^'- ^clves//-'f)i/'ro;f//////f, yet they accuftome us to ads of felfe-denyal in ex- 
 ti>mi"&c^- teriour inftanccs , and are not ufelefTe to the defignes of mortifying carnal 
 jtK.p^Kfwi-. ^ and fenfual lufts.They have t a proportion ofwifdome with thefe cautions,'i'/.c. 
 f!rl?f.£7id ^" mll-mrjhip^ that is, in voluntary fufception , when they are not impofed 
 /eAAt/fictf «- as * neceftary religion : w humility , that is , without contempt of others, 
 Ti^i^ S H^' '■^^^ "^^ ^^^"^ "°^ • ^" n%liii'tftg of the hody, that is , when they are done for 
 *t/f»{^ Can. difcipline and mortification, that the flefli by fuch handlings and rough ufa- 
 Ajjoii. 5o. ges become lefTe fatisffed and more defpifed. 
 
 3' As fafting hath refped to the future , fo alfo to the prcfent -, And fo it 
 
 operates in giving alTiftance to prayer. There is a kinde of Devil, that is not 
 
 to be ejecJed hut by frayer and fafting , that is, prayer elevated and made in- 
 
 i $„„, J. tcnfe by a defecate,and pure fpirit,not loaden with the burden of meat and 
 
 jejuD?"^" vapoun.S.* Saf'^ affirmSjthat there are certain Angels deputed by God to 
 
 miniftcr.
 
 pmii. Of Faftmg. 373 
 
 minifter, and to defcribe all fuch in every Church, who movtifie tliemfelves 
 by fafting •, as if jxilenelle , and a meagre vifage ^vere that marke in the 
 forehead,which the Angel obferved, when hefigncd tlie Saints in -/mz/rf- 
 Um to efcape the Judgment 5 Prayer is the wings of the foul, and tafting is 
 the wings of prayer. r^/;.///w« calls luhemurijhmm ^^.,^^. ^,^^ ^^.^^^ „^^^.^ ^;,^^,^^,^^ ,^^^^ ^. 
 cftrayer. But this is a Dilcourfe ot Chriihan phuo- fcmun pioHuccns. s. Bern. Sum. in vigil. 
 fophy, and he that choofes to do any adt of fpuit, or ^•,'^"t' ^^ -ru <> ■, t t ^ ^ 
 undemanding, or attention after a full meal, will ^ -^ .i.j-xpMd:xnb.i:htyiuii. 
 then perceive that abftinence had been the better ' Jcimmfnccs aiat, iachryma>i,&- migne 
 difpoiitiontoany intellectual, and fpiritual adion. noacUiif<i;adDom,num.-x.,.^\\. 
 And therefore the Cliurch of G O D ever joyned fafting to their more 
 folemne offices of prayer. The Apoftlcs f^flcd and prajcd, Avhen they laid ^^- > 5- ', »• 
 hands, and invocated the holy Ghoft upon S.ml und IJar»jLt(. Andthefe^^ j^ ij 
 alfo, \vhen they had prayed wttb fijlmg^ ordAimd Elders in the Churches of 
 Lyflra and iconinm. And the Vigils of every Holy day tell us, that the de- 
 votion of the Feftivall is promoted by the faft of the Vigils. 
 
 But when fafting relates to what is paft^ it becomes an inftrument of re- 4. 
 pentance, it is a punitive, and an aflflidive adion, an effeft of godly forrow, M*1fK"* , 
 a teftiraony of contrition, a judging cfour fches^ and chajiening our bodies, ^^J/^ s^^Ti'fii! 
 that we be not judged of the LORD. The Faft of the Ninevites, and the Faft j od i. i ^ . 
 the Prophet ^ocl calls for, and the Difcipline of the Jews in the rites of ex- Lc»it 15. ^9- 
 piation proclaim this ufefulnefte of fafting in order to repentance. Andoj"„'o^% 
 indeed it were a ftrange repentance, that had no forrow in it, and a ftranger -mTov't^iTt 
 forrow, that had no afflidion •, but it were the ftrangeft fcene of afBidion in ^'^'',*^"* 
 the world, when the fad and afBided perfon ftiall eate freely, and delight Ptf/'i/fwi°rf? 
 himfelf , and to the banquets of a full table ferve up the chalice of tears and '/"/» ?«"?' ^i^bl- 
 forrow,and no bread of afflidion. Certainly he that makes much of him- J^'^„^'^,^^jfJ"^j 
 fclf, liath no great indignation againft the finner, when himfelf is the man. (mm incubarc. 
 And it is but a gentle revenge, and an eafie judgement, wiien the ftd finner 'Jj^l"'*/'"''^''"" 
 iliall do penance in good meals, and expiate his fin with fenfual fatisfadion. Um^J^milus 
 So that fafting relates to religion in all variety and difterence of time, it is '^^/'">f, "tq^c 
 an antidote againft the poyfon of fenfual temptations, an advantage to '^^f ,^|y* /"^^'^. 
 prayer, and an inftrument of cxtinguifliing the guilt and the aftedions of "o^fm/zi^r. 
 fin by judging our felves, and reprefenting in a Judicatory of our own, 1^"f' '^'^ 
 even our felves being Judges, that finne deferves condemnation, and the f"*""^" ^- ^ 
 finner merits a high calamity. Which excellencies I repeat in the words of ^It^^ilyilf^. 
 ^4r«f/» the fcribe, he that was Amanuenfis to i\\tVxo^\\Qt^crcmy^Thejotd']ii v^'ov. 
 that is greatly vexed^ which gee th (looping and feeble^ and the eyes that fail^ and Baiuch 2. 1 3 
 thehungry foul will give thee praije and righteoi/fnejjeO Lord. . 
 
 & m/aciiis bibne yiiflicitiiti: crat apiid-oct : undc 6'hcy.vSii^'Hv,& ^^m>ij» aiji.v<;ii itpud Cdllmachiim : Etmpro~ 
 vcrbium abiit, n 5:Ait(r/xofi) twii /Saf/Saj ay" £t apud Theophraltnm, Jiivus (pa,yHv-, ^ ^oe^TiCfv 'Ttifiy yiiflicoiiim 
 tj]cnotatiir. Tnfi dy^iKtics, 
 
 But now as fafting hath divers ends, fo alfo it hath divers lavvS. If fafting 5, 
 be intended as an mftrumentof Prayer, it is fufficient, that it be of that 
 quality and degree, that the fpirit be clear, and tlte head undifturbed : an 
 ordinary ad of faft, an abftinence from a meal, or a deferring it, or a lefTen- 
 ingitwhenit comes, and the fame abftinence repeated according to the fo- 
 lemnity, and intendment of the offices. And this is evident in reafon, and the 
 former inftances,and the pradife of tlieChurchdifTolvingfome of her fafts, 
 which were in order onely to prayer, by noon, and as foon as the threat and 
 
 ^t m ^ firfl
 
 firft folemnity of the day is over. But it' fading be intended as a punitive adl, 
 and an inflvument of iepentance,it mult be greater. S. F-i«/ at his converli- 
 on continued three days without eating or drinking ^ It muft h;ive in it (6 
 much affiirtion, as toexprefle the indignation, and to condemn the iin, and 
 to judge the perlbn. And although the meafure of this cannot be exadly 
 determined, yet the general proportion is certain-, for a greater fin there 
 muft be a greater forro\v,and a greater forrow muft be atteltedvvuh a greater 
 Ezra 1. II. penalty. And Ezra declares his purpofe thus: / proclaimed a fafi^that we' 
 videDMAo. might ajfliB our fehcs before COD. Now this is no further required, nor is 
 CwS'cl'?*' it in this fenfe further ufeful, but that it be a trouble to the body, an aft of 
 :!c,3 1.113,53.5 judging and feverity,and this is to be judged by proportion to the forrow 
 and indignation,as the forrow is to the crime. But this afflidion needs not to 
 leave any remanent effeift upon the body •, but fuch tranlient forrow which 
 is confequent to theabftinence of certain times defigned for the folemnity, 
 is fufficienr as to this purpofe. Onely it is to be renewed often, as our re- 
 pentance muft be habitual, and lafting ^ but it may be commuted with 
 other adtions of feverity and difcipline according to the l.uftomes of a 
 Church, or the capacity of the perfons, or the opportunity of circum- 
 ftances. But if the fafting be intended for mortification, then it is fit to be 
 more fevere, and medicinal by continuance, and quantity, and quality. To 
 repentance, mall ahfitmnccs without interruption, that is, during the folem- 
 nity, ftiort and fliarp are moft apt, but towards the mortifying a luft thofe 
 fliarp and fliort fafts are not reafonable-, h\xt 2idiet of fafting^ and habitual 
 fubtraftion of nutriment from the body, a long and lafting aufterity, en- 
 creafing in degrees, but not violent in any. And in this fort of fafting we 
 muft be highly careful, we do not violate a duty, by fondnelT'e of an inftru- 
 ment, and becaufewe intend fafting, as a help to mortifie the luft, let it not 
 deftroy the body, or retard the fpirir, or violate our health, or impede us 
 in any part of our neceflary duty. As we muft be carefull, that our faft be 
 reafonable, ferious and apt to the end of our defignes, fo we muft be curi- 
 ous, that by helping one duty imcertainly, it doe not certainly deftroy ano- 
 ther. Let us doe it like honeft perfons and juft, without artifices and hypo- 
 crifie •, but let us alfo doe it like wife perlbns, that it be neither in it felf un- 
 reafonable, nor by accident become criminal. 
 ^^ In the purfuance of this Difcipline of Fafting,the Dodors of the Church 
 
 and guides of fouls have not unufefully prefcribed other annexes and cir- 
 cumftances ; as that all the other ads of deportment be fymbolical to our 
 fafting. If we faft/or mortification^ let us entertain nothing of temptation or 
 femblance to invite a luft-, no fenfual delight, no freer entertainments of 
 our body to countenance or corroborate a yjaflion. If we hift, //a?/ we may 
 fray the better^ let us remove all fecular thoughrsfor that time •, for it is vain 
 to alleviate our fpirits of the burden of meat and drink, and to deprefle 
 them with the loads of care. If for refentarice we faft, let us be moft curi- 
 ous, that we doe nothing contrary to the defign of repentance, knowing 
 that a finne is more contrary to repentance, then fafting is to finne ^ and it 
 is the greateft ftupidity in the world to doe that thing, which I am now 
 jnourning.for, and for which I doe judgment upon my felf. And let all our 
 anions alfo purfue the fame defign, helping one inftrnment with another, 
 and being fo zealous for the grace, that we take in all the aides we can to fe- 
 cure the duty. For to faft from flefti, and to eate delicate fifli ; not to eate 
 
 meat.
 
 Pirtii. Of Fa/ling. ^^^ 
 
 meat, but to drink rich wines heely^ to be fenilial in theobjedsofoiir 
 other appetites, and reltrained onely in one-, to have no dinner, and that 
 day to run on hunting, or to play at cards, are not handfomeinftancesof 
 forrow, or devotion, or lelt-denyal. It is be{t to accompany our tafting with 
 the retirements oFrcHgion, and the enlargements of'charity,giving to others 
 what we deny to our (elves. Tlitle are proper adions, and although not in 
 ^ every inftance neceilary to be done at the lame time ( for a man may give 
 his almes in other circumftances, and not amille) yet as they are very con- 
 venient, and proper to be joyned in that Ibciety: (oto doe any thing con- 
 trary to religion or to chanty, to jtiftice or to piety, to the defign of the per- 
 fon or the delign ot'the folemnity,is to make that become a fin, which of it 
 felf was no virtue : but was capable of being hallowed, by the end and the 
 manner of its execution. 
 
 This Difcourle hath hitherto related to private fafts, or elfe to fafts inde- 
 finitely. For what rules ibever every man is bound to obferve in private '^° 
 for fafting pioully,thc fime rules the Governoursof a Church are to intend 
 in their publick piefcripcions. And when once authority hath intervened 
 and proclaimed a Faft, there is no new duty incumbent upon the private, 
 but that we obey the circumftances, letting them to choofe the time, and 
 the end for us •, and though we muft prevaricate neither, yet we may im- 
 prove both, we mu ft not go lefle, but we may enlarge, and when fafting 
 is commanded onely for repentance, wemayalfo ufeitto prayers, and to 
 mortification. And we muft be curious, thit we doe not obey the letter of 
 the prefcription, and violate the intention, but obferve all that care in pub- 
 lick fafts, which we doe in private: knowing that our private ends are in- 
 cluded in the publick, as our perfons are in the communion of Saints, and 
 our hopes in the common inheritance of Ions : and fee that we doe not faft 
 in order to a purpofe, and yet uie it ib, as that it Hull be tonopurpofe. 
 Whofoever fo fafts as that it be not effedual in fome degree towards the 
 end, or fofiifts that it be accounted of it felf a duty, and an adofreligion 
 without order to its proper end, makes his ad vain,becaufe it is mreafomhUy 
 or vain, becaufe it isfuperjlitious. 
 
 The Pray e r 
 
 O 
 
 fJoly and Eternal ^ ESU , whodidjifor our fake fafi forty da^s^ and for- 
 ' tpitghts^ and hajl left to us tb) example^ and thy fredtBion^ that in the 
 days of thy ahfence from tis , voe thy ferv ants and children of thy Bridechamber 
 fhouldfajl: teach m to doethisa^lofdifiiplinejo^ that it may become an aSf of 
 religion. Let m never be like Efau, 'valtunga dtjh of meat above a blefsing^ 
 bttt let ti^s deny our appetites of meat and drink ^ and ace tijl erne our f elves to the 
 yoak^ andfuhtralt the fuel of our lufls^ and the incentives of all our unworthy 
 defiresj that our bodies being free from the intemperances of nutriment, and our 
 fpiritsfrom the load andprefjure of appetite, rve may have no defres but of thee, 
 that our outward man daily decaying by the violence of time, and mortified by 
 the abatements of us too free and unnccejjary fupport, it may by degrees refign to 
 the imire dominion of the foul, and may pajje from vanity to piety -, from weak- 
 
 M m z nclf{
 
 j'76 Of the Miracles p»«ii. 
 
 ne(le to ghofily Jlrength .• from darkm^e and mixtures of impurity togreat trsitf- 
 farences and cUnty tn the jociety of a beatified [ottl^ reigmngmththeeintlH 
 ghries of eternity, holy and eternal ^E SU^ Amen. 
 
 Discourse X[ V. 
 
 Of the Miracles which JESUS wrought for con^ 
 
 firmation of his T>oBrine^ during the whole 
 
 time of his f reaching, 
 
 ■yr Tmr "▼- Hen JESUS had ended his Sermon on the Mount, hede- 
 \/\/ fcended into the valleys to con fign his dodrine by the power 
 ▼ V of Miracles, and the excellency ofa rare example-, that he 
 might not lay a yoke upon us, which himfelf alfo would not bear. But as he 
 heczvc\ttheattthor,ioz\(othefinifl)erofottrfaith-j what he defigned in pro- 
 pofition, he reprefented in his own pradife, and by thefe ads made a new 
 Sermon, teaching all Prelates, and fpiritual perfons to defcend from their 
 ^:ecn,,n.^rav:tt.nucrr,rcde,umpr.ccfflt,ne eminency of Contemplation, and the authority and 
 qui! dtfficiuiati! gratia Iter vtrtutu hmerct. buhnellc ot their dilcourles, to apply thcmielves to 
 *'*"^^"V . V .«- V do more material, and corporal mercies to afflided 
 
 'Ai/lcir^/u^slwc,ruiyn<i^ofu,. perfons, and to preach by example, as well as by 
 
 Menand. their homilics. For he that teaches others well, and 
 4^- r:r^S£Si;S^;£: pradifescontrary is like a fair candleftick bearing 
 ratzttajigmbat, 3 goodly and bright taper, which lends forth light to 
 
 allthe houfe, but round about it felf there is a ihadow, and circurnftanc 
 daiknelfe . The prelate fhould be the light confuming and fpending it felf to 
 enlighten others, fcattering his rays round about from the angles of contem- 
 plation and, from the corners of pradife, but himfelf always tending up- 
 wards, till at laft he expires into the element of love,and celeftial fruition. 
 2. But the Miracles, which JESUS did, were next to infinite •, and eve- 
 
 ry circum.ftance of adion, that pafTed from him, as it was intended for mer- 
 cy, fo alfo for Dodrine, and the impotent or difeafed perfons were not 
 more cured then we inftruded. But becaufe there was nothing in the adi- 
 ons, but what was a purfuance of the dodrines delivered in his Sermons, in 
 the Sermon we muff look after our duty, and look upon his pradife as a 
 verification of his dodrine, and inflrumencal alfo to other purpoles. There- 
 fore in general if we confider his miracles, we fliall fee that he did deiigne 
 them to be a compendium of faith and charity. For he chofe to inffance his 
 Aft. ic. 58. miracles in adions of mercy, that all his powers might efpecially determine 
 upon bounty and charity, and yet his acts of charity were fo miraculous, 
 that they became an argument of the Divinity of his perfon , and 
 doctrine. Onceheturnedwaterintowine, which was a mutation by a fu- 
 pernatural power in a natural fufcipient , where a perfon was not the 
 fubject, but an Element, and yet this was done to refcue the poor bride- 
 groom from affront and trouble , and to doe honour to the holy rite of 
 
 marriage;
 
 parcii. moughthy fESVS. 377 
 
 marriage-. All the reft (unleUc we except liis walking upon the waters) 
 during his natural life, were adions of relielc, and mercy accordnig to the 
 defigne of G O D , manifefting his power mod chiefly \\\ (hewing mercy. 
 
 The great deligne of miracles was to prove liis miiTion from G O D , to 5' 
 convincetheworldof fin, todemonftrate his power ot forgiving fins , to 
 indear his precepts, and that his Difciples might believe in htm , andth.it he- job.io. 5 1, 
 lievingthc- might have life thrcugh ha name. Tor he, to whom GOD by jo-js. 
 doing miracles gave teftimony from heaven, muft needs be fent from ^'^^■ 
 GOD, and he who had received power to reftore nature and to create 
 new organs, and to extra^fl from incapacities, and from privations to re- 
 duce habits, was Lord of nature, and therefore of all the world. And this 
 could not but create great confidences in his Difciples,that himfelfe would 
 verify thofe great promifes , upon which he tftablilhed his Law. But that 
 the argument of miracles might be infallible , and not to be reproved , we 
 may obferve its eminency by divers circumftances of probability heightned 
 up to the degree of moral demonftration. 
 
 1 . The holy JESUS did miracle s^whtch no Wij»(before him,or at that time) 4. 
 overdid. Mcjes fmote the rock, and water gulhed out, but he could not turn J°hn 15. 14. 
 that water into wine -, Mofcs cured no dil "tales by the Empire of his will , or 
 
 the word of his mouth, but JESUS healed all infirmities. Elijla raifed a 
 dead child to life , but JESUS railed one , who had been dead foure 
 dayes, and buried and corrupted. Elias ^ and Samuel^ and all the Pro- 
 phets , and the fucceffion of the High Priefts in both the Temples , put 
 all together, never did fo many or lb great miracles, as JESUS did. He cu- 
 red leprous perfons by his touch, he reftored fight to the blind , who were 
 fuch not by any intervening accident hindring the ad of the organ, but by 
 nature, who were bom blind , and whofe eyes had not any natural polTibility 
 to receive fight,who could never fee without creating of new eys for them, 
 or feme integrall part cooperating to vifion , and therefore the miracle was 
 wholly an effed of a Divine power , for nature did not at all cooperate^ 
 or that I may ufe the elegant exprefTion of Dante ^ it was Inch 
 
 . a cut na:ura 
 
 A'onfcaldo ferro mat, ne hatte ancttde , 
 for which Nature never did heat the iron, nor beat the anvill ^ he made 
 crooked limmes become ftraighr, and the lair.e to walk , and iiabitual difea- 
 lesandinveterate, of 1 8 years continuance (and once of 38) diddifappear 
 at hisfpeaking, likedarknelleattheprefenccofthe Sun^ he caft out De- 
 vils, who by the Majefty of his perfon were forced to confefTe and worfhip 
 him, and yet by his humility and reftraints were commanded filence , or to 
 goe whither he pleafed, and without his leave all the powers of hell were as 
 infirm and impotent , as a withered member, and were not able to ftirre. 
 He raifed three dead perfons to life , he fed thoufands of people with two 
 fmall fillies, and five little barly cakes •, and as a confummation of all pow- 
 er, and all miracles,he foretold and verified it that himfelfe would rile from 
 the dead after three dayes fepulture. But when himlelfe had told them, 
 Qhe did miracles, which no man elfe ever did ] they were not able to re- 
 prove his faying with one fingle inftance ^ but the poor blind man found 
 bim out one inff ance to verify his affertion : It was yet never heard , that any 
 man opened the eyes of one that was born blind, 
 
 2. The fcene of his preaching and miracles was ^udxa , which v/as the 5. 
 
 Mm 3 pale
 
 378 Of the Miracles 
 
 Part II. 
 
 pale of the Church, nnd Gods inclofcd portion, of whm vf(re the Oueles 
 and the Fathers , arJ of whom, as concerning thefejh^ Chrifi was to corne^ and to ^ 
 whom he was promiied. Now fince thefe muaclcs were for verification of 
 his being the Chrift, the promifed MefTias, they were then to be efteemed a 
 convincing argument, when all things elfe concurring, as thepredidionof 
 the Prophets, the fynchronifmes and the capacity of his perfon, he brought 
 miracles to atteft liimfelfe to be the perfon fo declared and fignified -, God 
 would not fuff'er his people to be abufed by miracles , nor from heaven 
 would fpeak fo loud in teftimony of any thing contrary to his own will 
 arid purpofes. They to whom he gave the oracles, and the law, and the pre- 
 didlionsoftheMellias, and declared beforehand, that at the coming of 
 IfaJ.j $■ 4,J- the Mcflias, the blind \})Ould fee ^ the lame flioaldwalk, the deafe jhouldhear^ the 
 lexers (Ijouldhe cleanfed^ and to the poor the Go/pel fhould he preached, could not' 
 expeft a greater convidion for acceptation of a perfon, then when that hap^ - 
 pened, which God himfelfe by his Prophets had configned as his future te- 
 ftimony-, and if there could have been deception in this, it muft needs have 
 been inculpable in the deceived perfon , to whofe error a Divine prophecy 
 had been both nurfe and parent. So that taking the miracles Jcfus did /» 
 that conjunction of circumflances, done to that people, to whom all their ora- 
 cles were tranfmitted by miraculous verifications , miracles fo many , fo 
 great, fo accidentally , and yet fo regularly to all comers and neceffitous 
 perfons that prayed it, after fuch prediftions and cleareft prophecies , and 
 thefe prophecies owned by himfelfe, and fent by way ofiymbol, and my- 
 Iterious anfwer lo^ohn the Baptift, to whom he defcribed his office by re- 
 counting his miracles in the words of the predidion , there cannot be any 
 fallibility, or weakneflc pretended to this inftrument of probation applyed 
 infuchcircumftances, tofuch a people, who being dear to GOD would 
 be preferved from invincible deceptions, and being commanded by him to 
 cxpeiS: the Meffias in fuch an equipage of power and demonftration of nu- 
 racles , were therefore not deceived , nor could they , becaufe they were 
 bound to accept it. 
 ^, 3. So that now we muft not look upon thefe miracles , as an argument 
 
 primarily intended to convince the Gentiles , but the Jewes. It was a high 
 probability to them alfo , and fo it was defignedalfo in a fecondary inten- 
 tion. But it could not be an argument to them fo certain, becaufe it was de- 
 ftitute bf two great fupporters.For they neither believed the Prophets fore- 
 telling the Meffias to be fuch , nor yet faw the miracles done 5 So that they 
 had no teftimony of G O D beforehand , and were to rely upon humane 
 teftimony for the matter of fad-, which becaufe it was fallible, could not in- 
 ferre a neceftary conclufion alone , and of it felfe •, but it put on degrees 
 of perfwafion, as the teftimony had degrees of certainty or univerfality ; 
 that they alfo , which fee not and yet have believed^ might be blejjed. And 
 therefore CHRIST fent his Apoftles to convert the Gentiles, and fup- 
 plied in their cafe, what in his own could not be applicable, or fo concern- 
 ing them. For he fent them to doe miracles in the fight of the nations , that 
 they might not doubt the matter of fad , and prepared them alfo with a 
 prc^hecy, foretelling that they ihould doe the fame , and greater miracle^ 
 then he did •, they had greater prejudices to conteft againft , and a more un- 
 equal diftance from beliefe, and aptneflc to credit fuch things-, therefore it 
 was neceftary, that the Apoftles ftiould doe greater miracles to remove the 
 
 greater
 
 Pirtii. wrought by fSSVS. jjp 
 
 greater mountains of objedion-, And tliey did fo , and by doing it in puifu- 
 ance and teftimony of the ends of Chrill and Chnftianity, verified the fame 
 and celebrity of tlieir Mafters miracles, and reprelented to all the world his 
 power, and his veracity, and his Divinity. 
 
 4. For when the holy JESUS appeared upon the ftage of Paleftine, 7* 
 all things were quiet and at reft from prodigy and wonder ^ nay, loh» ths 
 Baptift , who by his excellent ian(5lity and aufterities had got great reputa- 
 tion to his perfon and dodrines, yet did no miracle •, and nomanelledid 
 any,fave fome few Exorcifts among the Jews,cured fome Demonaicks, and 
 diftraded people. So that in this iilence a Prophet appearing v/ith fignes 
 and wonders had nothing to leffcn the arguments, no oppolite of like pow- 
 er, or appearances of a contradictory deiign. And therefore it perfwaded in- 
 finitely , and was certainly operative upon all perfons , whole intereft and 
 love of the world did not deftroy the piety of their wills , and put their un- ' 
 derftanding into fetters. And Nicodcrnus Dodor of the Law being convin- 
 ced , faid •, Wc know^ that thou art a Doihr jcnt from G o D^ for no man can John j. i. 
 doe tho[c things which thou doc ft , tmlclje <J D he with him. But when the 
 Devillfaw what great affedions, and confidences thefe miracles of Chrifl. 
 had produced in all perfons, he too late ftrives to lefTen the argument, by 
 playing an after-game ^ and weakly endeavours to abufe vitious perfons 
 (whofe love to their fenfual pleafures was of power to make them take any 
 thing for argument to retain them) by luch low, i'cw , inconfiderable, un- 
 certain, and fufpicious inftances , that it grew to be the greateft confirma- 
 tion, and extrinfecal argument in behalfe of religion , that either friend or, 
 foe upon his own induftry could have reprefented. Such as were the making, 
 an image fpeak, or fetching fire from the clouds, and that the images of i>/-. 
 Ana Cyndias and fella among die la^'nans would admit no rain to wet 
 them , or cloud to darken them , and that the bodies of them , who entred, 
 into the Temple of luptter in Arcadia , would caft no fhadow^ wiiich things 
 Polybwf himrelf,one of their own fuperftition, laughs at as impoftures, and ^'^-'^ ''''•">■• 
 iayes they were no way to be excufed , unlefle the pious purpofe of the in- 
 ventors did take ofFfrom the malice of the lye. But the miracles of JESUS 
 were con fefled, and wondred at by lofcfhm ^ were publiflied to all the 
 world by his own Difciples, who never were accufed, much leCTe convifled 
 of forgery, and they were acknowledged by •• Cclfm and ^ liduxn^ the grea- > 'e».o^'^7« 
 tefl enemies of C H R I S T. e-^-^iv tp i,iy 
 
 /.af )y TV^Kii i^i^-md/jii Dixit Celfus aViid Origen. *> 'E/ fj.« 77? uii^ 78u ;^<i'A»< , >d, 
 tk^AkS 'la.m.^cu , i^ Jkifxcvicovmi 'i<fof>uQny , ^ i^'.yi-^r i{yuy fT) &c. vnn.i Juliani 
 apttd Cyril. J. 6. 
 
 But further yet, themfelves gave it out, that one Caitt^ was cured of his 
 blindiieile by ^Jculapii/s ^znd fo was Fakrim Aper -, and at Alexandria Fe- 
 fpafian cured a man of the gout by treading upon his toes , and a blind man 
 with fpittle. And when Hadrian the Emperoiirwasfickofafever, andspatismisw 
 would nave killed himfelfe , it is faid, two Wind perfons were cured by rtviiMno; qui 
 touching him, whereof one of them told him , that he alfo lliould recover : wf"/^"*'^^ 
 But although Vefpafian by the help of Apol/omus Tyanetis^who was his fami- xfc becfoifd 
 liar, who alfo had the DeviU to be his,niight doe any thing within the pow- /"# p''M"- 
 er of nature , or by permiffion might dee much more, yet belides that this '"'""""'• 
 was of an uncertain, and lefle credible report-, if it had been true •, yet it was 
 infinitely fliort of what CHRIST did, and was a weak, filly nnitation, and 
 
 ufurping
 
 3 8 o Of the Miracles Pirt li. 
 
 ufiirping of the argument,wlnch had already prevailed upon the perfwafi- 
 ons of men beyond all pofTibility of confutation. And for i\\iioi Hadrian^ 
 to have reported it,is enough to make it ridiculous,and it had been a ftrange 
 power to have cured two blind perlbns , and yet be fo dilable to help him- 
 felfe, as to attempt to kill himfelfe by reafon of anguilli , impatience and 
 defpaire. 
 9' 5. When the Jevves and Pharifees believed not CHRIST for his liiira- 
 
 cles,and yet perpetually called for a figne , he refufed to give them a fign, 
 which might be lefTe then their prejudice, or the perlwalions of their inte- 
 reft-, but gave them one, which alone is greater then all the miracles which 
 ever were done,or faid to be done by any Antichrift, or the enemies of the 
 Religion, put all together : a miracle, which could have no fufpicion of im- 
 pofture,a miracle without infl:ance,or precedent, or imitation -, and that is, 
 JESUS lying in the grave three dayes , and three nights , and then riling 
 again and appearing to many, and converling for forty dayes together, 
 giving probation ofhisrifing, of the verity of his body, making a glorious 
 promife, which at Pentecoft was verified, and fpeaking fuch things , which 
 became precepts and parts of the Law for ever after. 
 
 10. 6. I adde two things more to this confideration. Firft, that the Apoftles 
 did fuch miracles , which were infinitely greater then the pretenfions of 
 any adverfary , and inimitable by all the powers of man or darkneffe. 
 They raifed the dead , they cured all difeafes by their very Ihadow pafTing 
 by, and by the touch of garments-, they converted nations, they foretold fu- 
 ture events,they themfelves fpake with tongues, and they gave the H.Ghoft 
 by impofition of hands , which enabled others to fpeik languages , which 
 immediately before they underftood not, and to cure difeafes , aud to ejedt 
 Devils. Now fuppofing miracles to be done by Gentile Philolbphers and 
 Magicians after, yet when they fall Oiort of thefe in power , and yet teach a 
 contrary dodrine, it is a demonftration, that it is a leflcr power , and there- 
 fore the dodrine not of divine authority and Hmdion. And it is remark- 
 able , that among all the Gentiles none ever reafonably pretended to a 
 power of carting out Devils. For the Devils could not get fo much by it, 
 as things then flood : And befidcs, in whofe name fliould they doe it , wlio 
 worlliipped none but Devils and falfe gods c" which is too violent prefum- 
 ption, that the Devill was the Archited in all fuch buildings. And when the 
 (even fons oi Sceva^^ho was a Jew (amongft whom it was ibmetimes gran- 
 ted to cure Demoniacks) offered to exorcife a poflefl'ed perfon , the Devill 
 would by no meanes endure it,but beat them for their paines. And yet be- 
 caufe it might have been for his purpofe to have enervated the reputation 
 of S. r/r«/,and by a voluntary cefTion equalled S. Patih enemies to him-, ei- 
 ther the Devill could not goeout but at the command of a Chriflian:or elfe 
 to have gone out would have been a difTcrvice and ruine to his kingdomcj 
 either ot which declares,that the power of cafling out Devils is a teftimony 
 of GOD, and a probation of the Divinity of a Do(5frine , and a proper- 
 argument of Chriflianity. 
 
 11. -. But befides this I confider, that the holy JESUS having firfl pof- 
 fefled upon jufl title all the reafonablenefTe of humane underflanding by his 
 demonflration of a miraculous power, in his infinite wifdorae knew, that 
 the Devil tvould attempt to gain a party by the fame inff rument,and there- 
 fore fo ordered it, that the miracles which fliould be done or pretended to 
 
 by
 
 Part II. vprought by fESV S, 581 
 
 by the Devil, or any of the enemies of the Crofle of C H R I S T (liould 
 be a confirmation of Chriftianity , not doit differvice-, for he foretold, 
 that A»tichn/l, and other enemies Ihonldcvmc in frodi^ies^ atidl-jinq^ wonder i 
 tndfigns. Concerning which dthough itmuy be difputed, whether they 
 were truly miracles, or meer deceptions and magical pretences ; yet 
 becaiife they were luch which the people could not dilcern from mi- 
 racles really fuch , therefore it is all one, and in tliis coniideration 
 aretobe fuppofedUich ^ but certainly he that could torctell fuch a future 
 contingency, or fuch a fecret of prededination, was able alfo to know from 
 what principle it came •, and we have the fame reafon to believe, tliat Anti- 
 chrilt iMl do miracles to evil purpofes, as that he ihall do any at all; H? 
 that foretold us of the man, foretold us alfo of the impollurc, and com- 
 manded us not to truft him. And it had been more hkely far Antichriftto 
 prevail upon Chriltians by doing no miracles, thenby doing any : For if h? 
 had done none, he might have efcaped without difcovcry •, but by doing 
 miracles, as he verified the wifdome and prefcience of JESUS, fohe 
 declared to all the Church, that he was the enemy of their Lord, and there- 
 fore lefle likely to deceive: for which reafon it is laid, thn he jha/ldeceiv?, 
 ifttrvcrefofsilk^tbe very cleff -^ that is, therefore notpolfiblejbecaufe by 
 what he infinuates himfelf to others, is by the elci^f, the Church and chofen 
 of GOD, underftood to be his fignand mark of difcovery and a warning. 
 And therefore as the Prophefies of JESUS were an infinite verification 
 of his miracles, fo alio this Prophefie of C H R I S T concerning Antichrift 
 difgraces the reputation and faith of the miracles he Ihall a(5t : The old Pro- 
 phets foretold of the Meffias, and of his miracles of power and mercy, to 
 prepare for his reception and entertainment-, CHRIST alone and his 
 Apoilles from him foretold of Antichrift, and that he ihould come in all 
 miracles of deception and lying, that is, with true or falfe miracles to per- 
 fwade aly,and this was to prejudice his being accepted,according to the Law 
 ot Mojes • fo that as all that fpake of C H R I S T, bade us believe him for Oau 13 1 
 the miracles, fo all that foretold ot Antichrift, bade us disbelieve him the ra- 
 ther for his; and the reafon of both is the fame, becaufe the mighty and 
 /»rfr word of prophefie (as S. Piter calls it) being thegreatcft teftimonyin 
 the world of a Divine principle, gives authority, or reprobates with the 
 fame power. They who are the predeftinate ot GOD,and they that are the 
 prxjcui the foreknown and marked people, muft needs ftand or fall to the 
 Divine fentence ; and fuch muft this be acknowledged ; for no enemy of 
 theCroffe, not the Devil himfelt, ever foretold fuch a contingency, or fo 
 rare, fo perfonal, fo voluntary,fo unnatural an event, as this of the great An- 
 tichrift. 
 
 And thus the holy JESUS having fliewed forth thetreafures of his t2. 
 Fathers wifdome in revelations and holy precepts, and upon the ftock of his 
 Fathers greatneffe having difpended, and demonftrated great power in mi- 
 racles, and thefe being inftanccdin ads of mercy, he mingled the glories of 
 heaven to tranfmit them to earth, to raife us up w the participations of hea- 
 ven ; he was pleafed by healing the bodies of infirm perfons to invite tlieir 
 fpirits to his Difcipline, and by his power to convey healin<j, and by that 
 mercy to lead us into the ticafures of revelation, that both bodies and fouls, 
 our wills and underftandings, by Divine inftruments might be brought to 
 Divine perfedions in the participations of a Divine nature. It \\'as a mira- 
 culous
 
 }Sz The Tr oyer. t>artii. 
 
 culous mercy, that GOD fliould look upon us in our bloud, and a miracu- 
 lous condefcenfion that his Son Hiould take our nature, and even this fa- 
 vour we could not believe without many miracles -, and fo contrary was 
 our condition to all poffibilities oHiappinefle, that if falvation had not mar- 
 ched to us all the way in miracle, we liad penflied in the ruines of a fadcter- 
 nity. And now it would be but reafonable, that fince GOD for our fikes 
 hath refcinded fo many laws of natural eftabUfhment, we alfo for his, and 
 for our own, would be content to do violence to thofe natural inclinations, 
 which are alfo criminal, when chcy derive into aftion. Every man living ia 
 the ftate of grace is a perpetual miracle, and his pafllons are made reafonable 
 as his rcafon is turned to faith, and his foul to fpirit, and his body to a 
 temple, and earth to heaven-, and lefle then this will not difpofe us to fuch 
 glories , which being the portion of Saints and Angels, and the nearelt 
 communications with GOD, are infinitely above what we fee, or hear, or 
 underlhnd. 
 
 The Prayer. 
 
 /^ Eternal ^ ESU, who didft receive great potver^ that by it thou mightefi 
 ^-^cen'vey thy Fathers mercies to us impotent And wretched people^ give m: 
 grace to believe that heavenly do6irine^ which thou diJJl rat/ fie with arguments 
 from above^ that i may fully ajjent to all thofe mjflerioi^ truths^ which integrate 
 that do^rine anddifcipline^ in which the obligations of my duly^ and the hopes of 
 my felicity are depofited. And to all thofe glorious verifications of thy goodnejje 
 and thy power ^ adde alfo this miracle^ that I who amflained with lepra fie of firm e 
 may be cleanfed^ my eyes may be opened^ that 1 may fee the wondrous things of thy 
 Law •■, andraije thou me up from the death of finne to the life of righteoufneffe, 
 that 1 may for ever walk m the land of the livmg^abhorring the works of death and 
 darknejfe ; that as 1 am by thy miraculous mercy partaker of the firfl^fo alfo I may 
 be accounted worthy efthejecond refurre£lion -, and as by Faiih, Hepe^ Charity^ 
 and obedience I receive the fruit of thy miracles in this lije^ fo in the other I may 
 fxrtake of thy glories^ which is a mercy above all miracles. Lord^ if thou wilt^thott 
 canfl make me clean. Lord^ I believe, help mine unbelief andgrant^that noin- 
 difpoftion or incapacity of mine may hinder the wonderful operations ofthygrace^ 
 but let it be thy frfl miracle to turn my water into wine, my barrenne^e intofruit- 
 fulneffe^my averfations frcmthee into unions and intimate adhx fi ens tothy infi- 
 nity, which is the fountain of mercy and power. Grant this for thy mercies fake, 
 and for the honour of thofe glorious attributes, in which thou hafl revealed thy felf 
 and thy Fathers excellencies to the world, O holy and eternal ^ESU, Amen. 
 
 The end of the fecond Pare. 
 AFIOS ISXTPOS.
 
 385 
 TO THE 
 
 RIGHT HONOURABLE 
 
 and Virtuous Lady, the Lady 
 
 FRANCES 
 
 Countede of C a r b e r y. 
 
 Madam, 
 
 Ince the Divine providence hath been 
 flea fed to bind up the great breaches of 
 my little fortune by your charity and 
 ^oblenejfe of a religions tendernejje, 
 I account it an excellent Circumjlance 
 and handfomeneffe of condition^thatl have the fortune 
 ofS, Athanalius to have my perfecution relieved and 
 comforted by an Honourable and excellent Lady ^ and 
 1 have nothing to return for this honour done to me, 
 but to doe as the poor paralytic!^ and infirm people in 
 the Qofpel did VP hen our bleffed Saviour cured the?n, 
 they ivent and told it to all the Countrey^ and made the 
 voicinage full of the report, as themfelves vpere of 
 health and joy. Jnd although J I^ow the modefiy of 
 your perfon and religion had rather doe favours then 
 o]vn them,yetgive me leave to drarp afide the curtain 
 and retirement of your charity ^ for I had rather your 
 virtue jhould bliifhy then my unthankjulneffe mal{c me 
 afhamed. M adam, I intended by this addreffe not one- 
 ly to rctu>nyou Jpirituals for your temporals, but to 
 ma/^your noble ufages of me and mine, to become like 
 your other charities, produElive of advantages to the 
 flanders by. For although the beams of the Sun re- 
 
 N n felled
 
 38^ The Epiftle Dedicatory. 
 
 fleBed from a marble, return not home to the body and 
 fountain of light jet they that wall^below feel the bc^ 
 nefitof a doubled heat : fo whatever reflexions or re- 
 turns of your favours I can mak^j although they fall 
 jhort ofy^hat jour iiporth does moji reajonably chaU 
 lenge, and can proceed but toivards jou with forward 
 deftres and diflant approaches-^ yet lamdefirousto be- 
 lieye that thofe who wall^ between us may receive af- 
 fiflances from this entercourfe, and the following pa^ 
 pers may be Auxiliary to the enkindling of their piety ^ 
 as to the confirming and eflablifloing yours. For al- 
 though the great prudence of your mojt noble Lord^ and 
 the modejiies of your own temperate and fweetcr difpo- 
 fitions become the great endearments of virtue toyoUy 
 yet becaufe it is necefsary that you mal^ %cligion the 
 hufinejfe of your life ^1 thought it not an impertinent 
 application, to expreffe my thanl^fulnejfe to your Ho^ 
 nour by that which may bejl become my duty and my 
 gratitude, becau/e it may doe you the greatefi fervice. 
 Madam,! mufi: begy our par don, that I haye opened the 
 fanBuary of your retired virtues^ but I was obliged to 
 publifh the endearments and favours of your [f\oble 
 Lord and your felf towards me and my relatives : For 
 asyour hands arefoclafp'd that one ring is the ligature 
 of them both Jo I have found emanations from that con- 
 junBure of hands with a confentfo forward and apt, 
 that nothing canfatisfieformy obligations but by being 
 in the greatefi eminency of thanl^fulnefl and humility 
 of perfon, 
 
 M A D A M J 
 
 Your Honours moft obliged, 
 and moft humble Servant 
 Ier. Taylor.
 
 Part III. 
 
 ^Sl 
 
 Of the fccond 
 
 J 
 
 Stcr XJII 
 
 ye.ir bf ihc peaching of 
 E S LI S. 
 
 f |^^OA»cy/>>gg | HEN the fira year of JESUS, the year of peace, and 
 ^I^SPmI undifturbed preaching was expired,there \vms a Eeaft of 
 l.>«^ -^?CSi,*i. ^|iejg^^.>;^ and J ES US went up to ^m/Jalem. Thisir 
 Eeaftwas the lecond PalTeovcr he kept after he began 
 to preach : not the Feafl: of Penuioj} or T^bcrrtadcs^ 
 both which were pafled before JESUS came laft 
 from ^tidcit •, whither when he was now come, he hnds 
 an impotent perfon lying at the pool of ^i'/Za/J.! , waiting till the Angel^ 
 fliould move the waters, after which whofoever iirft (tepped in was cured of 
 his infirmity. The poor mm had waited thirty eight years, and (till was 
 prevented by fome other of the Hofpital, that needed a Phyfician. But 
 JESUS feemg him, had piry on him, cured him^ and bid him tal;e up his 
 bed and w.Uk. This cure hapned to be wrought upon thefabbith, for which 
 the jews were fo moved with indignation, that they thought to il.iy him : 
 And their anger was enraged by his c all tug himjelf th: jon of G o I), and ma- 
 king hinifelft',^«.t/' ivithG D. 
 
 Upon occaiion of this offence, which they fnatched at, before it was mi- 
 c. nilh-ed, JESUS difcourfes upon his milTion, and derivation of his au- J. 
 <t thonty irom the Father, of the union between them, and the excellent 
 «. communications of power, participation of dignicy, delegation of judica- 
 »< ture, reciprocations and reflexions of honour from the Father to the Son, 
 »< and back again to the Father, He preaches of life and falvation to them 
 «. that believe in him, prophefies of the refurredionof the dead by the ef- 
 t( ficacy of the voice of the Son of G O D, fpeaks of the day of judgment, 
 t'thc differing conditions after, of falvation and damnation refpedtively 5 
 t^ confirms his words and miffion by the teftimony of ^ohn the Baptift, of 
 « Mi)\cs and the other Scriptures, and of G O D Iiimfelf •, And ftill the 
 fcandal riles higher •, for w the lecond [Math after the frfi^ that is, in the firft Su 
 davofunleavened bread, which hapned the next day after the weekly fab- '^^ 
 bath, the Difciples of JESUS pull ripe eAis of corn, rub them in their 
 hands, and eat them to fatisfie their hunger^ For which he offered fatisfa^i- 
 on to tlieir fcruples, convincing them, that works of necelfity are to be per- 
 jnicted even to the breach of a pofitive temporary conftitution, and that 
 works ot mercy are the bed ferving of G O D upon any day whatfocver, 
 or any part of the day that is vacant to otiier offices, and proper for a religi- 
 ous feilival. 
 
 But when neither reafon, nor religion would give them fatisfacftion, but 
 that they went about to kill him ^ he withdrew himfelf from fcrufilem^ and 
 returned to Galilee-^ whither the Scribes and Pharifees followed him, ob- 
 ferving his adions,'and whetiier or no, he would profecute that, whicii they 
 called, profanation of their fabbath, by doing ads of mercy upon that 
 day -, He ftill did fo. For entring 'mv> one of the Synagogues oi'Galtlee 
 
 N n 2 upon 
 
 icJis V.
 
 jSS Hijlorj of the fccond jiear patt in. 
 
 upon the Sabbath, J E S U S faw a man, (whom S. Hicrow reports to iiavc 
 
 been a Mafon ) coming to Tjre^ and comphuning 
 
 tvangd. m^ qmds.Hkron. "■."'J";'" that his hand was withcied, and defiling help of 
 
 'H/uiffv' (uv ■m^n\M. li S" >!/^^ >'/^«f nim, that he might agam berellored tothcufe of 
 
 •s.Sffivfx6vU<'iKiZtMov(Tiy.ivifitTovov. his hinds, left he ihouldbc compelled with milcry 
 
 and ftiame to beg his bread. JtSUS reftored his hand as whole as the 
 
 other in the midft of all thofe fpies and enemies. Upon which aft being 
 
 confirmed in their malice the Pharifees went forth,and joyned with the He- 
 
 rodians (a k£t of people who faidz/^ro^was iheMf/}/^,becaufe by the decree 
 
 ^sicrenM- ofthe/fi'wrfw Senate when the Scepter departed from ^«M, * he was de- 
 
 ar.us, r.pfha- -Uj-g^j King) and both together took counfell, how they might kill him. 
 
 »!(«, Chryfoflo '" £"' , ,. r a: 
 
 nus & moplyUHus, & Huvm: dulog .advC'f. Lucifer, tma on affirmant. 
 
 4. JESUS therefore departed again into the fea coaft, and his companies 
 
 encreafed as his fame, for he was now followed by new multitudes from 
 Galilee from ^-udea, from ^erufalem^ from idimcj^ from beyond '-J-ordaji^ 
 from about Tyre and Stdon ; who hearing the report of his miraculous 
 power to cure all difeafesby the word of his mouth,or the touch of his hand, 
 or the handling his garment, came with their ambulatory hofpical of fick, 
 and their poflefled, and they prefled on him, but to touch him, and were 
 all immediately cured. The Devils confefling publickly, that he was the 
 Son of G O D, till they were upon all fuch occafions reftrained, and com- 
 pelled to filence. 
 
 But now JESUS having commanded a Hiip to be in readinefle againft 
 
 ' any inconvenience or troublefome prelTures of the multitude, we»t up into 
 
 amoumdin to fray, and continued in /r/i^er 4^ w^^/;^, intending to make the 
 
 firft ordination of Apoftles •, which the next day he did, choofing out of the 
 
 =slc&/ipoHo- number of his Difciples thefe " twelve to be Apoftles j Simon Peter,:ind 
 
 iicifcmpei duo- j^Jrew, James., and ^ehn the fons of thunder, Philips and Bartholomew., 
 
 iuhe!Tfcx%'- Matheiv^ and Thomas ^James the fon of Alphxus^ and Stmon the Zelot, J-udas 
 
 woflOTw/f/iw- the brother of ;74Wf^, and ^ud.is jfariot. With thefe defcending from the 
 
 '^"'m^s Mu- mountain to the plain he repeated the fame Sermon, or much of it, which he 
 
 'bul'fa>>l"\ibi had before preached in the Hrftbeginningof his prophefyings,that he might 
 
 wUitu annus, publifli his Gofpel to thefe new Auditors, and alfo more particularly inform 
 
 ^*'^"'" his Apoftles in the dodrine of the kingdome ^ for now becaufe he faw ifraeL 
 
 fcattered like ilieep having no Shepherd,he did purpofe to fend thefe twelve 
 
 abroad to preach repentance and the approximation of the kingdome •, and 
 
 therefore firft inftruded them in the myfterious parts of his holy Dodrine, 
 
 and gave them alfo particular inftuctions together with their temporary 
 
 commiffion for that journey. 
 
 5. <« For J E S U S fent them out by two and two, giving them power 
 
 u over unclean fpirits, and to heal all manner of ficknefle and difeafes, tel- 
 
 <t ling them they were the light., and the eyes and the (alt of the werldy Co inti- 
 
 <« mating their duties of diligence, holinefte, and incorruption -, giving 
 
 « them in charge to preach the Gofpel, to difpenfe their power and rai- 
 
 " racles freely, as they had received it, to anoint fick perfons with oile, not 
 
 i' to enter into any Samaritan town, but to go rather to the loft iheep of the 
 
 <«houfe of ifracl., to provide no viaticum for their journeys, but to put 
 
 « themfelves upon the religion and piety of their Profelytes : he arms them 
 
 <' againft perfecutions, gives them leave to fly the ftorm from city to city, 
 
 " promifes them the alTiftances of his Spirit, encourages them by his own 
 
 example
 
 Part III. of the preaching off E S V S. 3 8p 
 
 «< example of long fufferance,, and by iiiftances of Divine providence ejf- 
 << prefled even to creatures of hnalleft value, and by promife of great re- 
 »< wards to the confident confelTion of (lis name; anci furnillies themwitli 
 " fonie propoiitions, which are like fo miny bills of exchange, upon the 
 "truftot which they might take up neceilanes, promiling great retribuci- 
 " ons notonely to them, who quit any thing of value for "the fake of J H- 
 «' SUS, but tothemtharofter a cup of water to a thirfty Difciple •, and 
 «< with thefe inftrutftions they departed to preach m the cities. 
 
 And JESUS returning to Capernaum received the addrefTe of a faith - . . 7* 
 fdll Centurion of the Legion called the Iron legion) which ufually <|uarte- Pb^jT^"""' 
 red in Judxa) in behalfe ot his fervant, whom he loved, and who \vas grie- 
 voufly afflifted with the pallie , and healed hiin as a reward and honour to 
 his faith. And from thence going to the city Nairn he raifed to life the onely 
 fon of a widow whom the mourners foUowtd in the rtreet , bearing the 
 corps fadly to his funeral. Upon the lame of thele and divers other miracles 
 ^■oh» the Baptift who was ftiU in prifon (for he was not put to death till the 
 latter end of this year ) fenttwo of his Difciples to him by divine provi- 
 dence, or elfe by Johyjs delignation to minifter occafion of his greater pub- 
 lication,enquiringifhewastheMeirias. To whom JESUS returned no 
 anfwcr,buta Demonftration taken from the nature of the thing, and the 
 glory of the miracles,faying, Return to fohn and tell him whit ye fee-, 
 tor the deaf hear ^ the blind fce^ the lame xvalke^ the dead are raijid^ and the lepers 
 arc clea/jfed, and to the poor the Gefpel ts preached -^ which were theCharade- 
 rilUck notes of the MefiTias according to the prediftions of the holy '^^^^■^^^• 
 Prophets. 
 
 When 'ohns Difciples were gone with this anfwer, JESUS began to' 8. 
 fpeak concerning Joh;}^ of the aullerity and holindic" of his perfoii, the 
 <' gieatneflcrofhisfundion, the Divinity of his cominilTion, dying that he 
 '< \\n% greater then. I Prophet^ a burnings and jhmtn^ light ^ the Elia^^that xv.ti 
 <' iocome^ and the confummation, or ending of the old Prophets •, Adding 
 << withall, that the perverfenefTe of that age was moft notorious in the cn- 
 " tertainment of himfelf and the Baptift: For neither could the Baptift:, 
 << v.'ho came neither eating nordrinking,(that by his aufterity and mortified 
 • ' deportment he might invade the judgement and affections of the people) 
 << nor J E S U S, who came both eating and drinking, (that by a moderate 
 " and an affable life framed to the complyance, and common ufe of men he 
 <' might fwectly inlinuate into the affections of the multitude) could obtain 
 «' belief amongft them. They could object againft e\'eiy thing,but nothing 
 " could pleafe t!iem. But m[dorf>i\ and righteoufntile had a theatre in its 
 <' own family, and is lufhfied of all her children ; Tiien he proceeds to a more 
 " applycd reprehenfion of Capernaum and Chorazm and Bcthfaida for being 
 *< pertinaciousmtlieir fins and infidelity, in defiance and reproof of all the 
 " mighty works, which had been wrought in them -, But thele things were 
 " not revealed to all difpofitions -, the wife and the mighty of the world 
 " v/ere not fuhjects prepared for the (implicity and fofter unpieOesofthe 
 << Gofpel, and the down-right feverity of us fanctions. And therefore J E- 
 >'&US glorified G O D for the magnifying of his mercy, in that tliefe 
 " things which were hid from the great ones were revealed to babes-, and 
 " concludes this Sermon with an invitation of all wearied and difconfolate 
 '• perfon^ijloaded wkh fin and mifery, to come to him, promiling cafe to their 
 
 N n 3 < I burdens y
 
 5^0 Hijlory of the fccond year Part m. 
 
 c. burdens and rcfrcjhncttts to their iveanne(jf^ ;md to exchange their heavy 
 u prefluies into an ealie yoke, and a light burden. 
 9. When J E S Q S had ended this Sermon, one of the Pharifecs named 
 
 Simon invited him to eat with him, into wliofe houfe, when he was entred, a 
 certain woman that was a finner, abiding there in the city heard of it, her 
 name was ^^a^y : ihe had been married to a noble perfonage a native of the 
 Town and Caftle of ^V/z^'a'w/, from whence flie had her name o^Ma^dalen^ 
 though ilie her felf was born in iV//Ar«)' •, a widow (lie was, and prompted 
 by her wealth, liberty and youth to an intemperate life, and too free enter- 
 tainments. She came to JESUS into the Pharifces houfe ^ not (as did 
 the flaring multitude ) to glut her eyes with the fight of a miraculous and 
 glorious perfon •, nor ( as did the Centnrior)^ or the SjrophcemciAri^ or the 
 ruler of the iynagogue) for care of her ficknefle, or in behalf of her friend,or 
 childe,or fervanr, but (the onely example of fo coming) llie came in remorfe 
 and regret for her fins, Hie came to J E S U S to lay her burden at his feet, 
 and to prefent him with a broken heart, and a weeping eye, and great af- 
 fedion, and a box of Nard Piftick fiilutaryand precious. For Ihe came 
 trembling, and fell down before him, weeping bitterly for her fins, pow- 
 
 I'cr .f«in««ip.(/S«.'/'^^'^«S£«igifr/fw. bleffed J E S U S, and wiping them with the hairs 
 
 Mimdajfkutachymtsrcdit &dcfc)facap'Mn. of her head-, after which file brake the box and 
 
 „,. u-n. 1-u ,, -^h^Al'fni anointed his feet with ointment ; which exprelfion 
 
 Plin. na:ur. hift. lib.lj. c.j.'ijrfe Atbens. ' f 
 
 Dcipnofopi). I. i». c. 30. Herodotus in waslo great an extauc of love, lorrow, and ado- 
 Tbaiia, ration.that to anoint the feet e\'en of the greateft 
 
 Monarch was long unknown, and in all the pomps and greatneffes of the 
 Roman prodigality it was not ufed till Otho taught it to. Nero 5 in whofe in- 
 flance it was by PZ/wj reckoned for a prodigy of unnecefTary profufion, and 
 initfelfwithoutthecircumftanceoffofreea difpenfation, it was a prefent 
 for a Prince, and analabafter box of Nard Piftick was fent as a prefent from 
 Cambyfes to the King oi' Ethiopia. 
 10. When Simon obfefved this finner fo bufie in the exprefTes of her religion 
 
 and veneration to J E SMi S, he thought with himfelf that this was no Pro- 
 phet, thac did not know her to be a finner, or no juft perfon that would 
 fulfer her to touch him. For although the Jews religion did permit harlots 
 of their own nation to Iive,and enjoy the priviledges of the nation, five that 
 their oblations were refufed : yet the Pharifees who pretended to a grea- 
 ter degree of fandity then others, would not admit them to civil ufages, or 
 the benefits of ordinary fociety^ and thought religion it felf, and the honour 
 of a Prophet was concerned in the intereftsof th?' fame tupercilioufnefle, 
 and therefore Stmon made an objedion within himfelf j which JESUS 
 knowing ( for he underftood his thoughts as well as his words ) made her 
 Apology and his own in a civill queftion expreffed in a Parable of two 
 Debtors, to whom a greater and a lefle debt reipeftively was forgiven ^ 
 both of them concluding, that they would love their merciful Creditour in 
 proportion to his mercy and donative ^ and this was the cafe of .Mary Mag- 
 dalen, to whom bccaufc much was forgiven fhe loved much, and exprefled 
 it in charaders fo large, that the Pharifee might read his own incivihties, 
 and inhoipitable entertainment of the Mafter, when it ftood confronted 
 with the magnificency of Mary Magdalens penance and charity. 
 ,11. When JESUS had dined he was prefented with the fad fight of a 
 
 poor
 
 Part III. of the f reaching of f 8SVS. 5 9 i 
 
 poor Demoniack pofleffed with a blind and a dumb Devil, in whofe bchaU" 
 his friends intreaccd [ E S U S, that he would cx\k the Devil outs which he 
 did immediately, and the blinde man Huv, and the dumb fpake, ib much to 
 the amazen\ent of the people, that they ran in fo prodigious companies af- 
 ter him, and fo fcandalized the Pharifees, who thought that by means of this. 
 Prophet their reputation would be leflened, and their fchools empty, that' 
 firft a rumour was fcattered up and down from an uncertain principle, but 
 communicated with tumult and apparent noifes, that J H S U S was befide 
 lumfelf. Upon ^vhich rumour his friends and kindred came together to fee, 
 and to make provifions accordingly, and the iioly Virgin- moilicr came her 
 fcU, but without any apprehenfions of any fuch horrid accident. The 
 words and things ihe had fioiii the beginning laid up in her heart, would 
 furnidi her with principles exclufive of all apparitions of fuch fancies-, but 
 jhe came to fee^ what that perfecution \\'as, which under that colour it was 
 likely the Pharifees might commence. 
 
 When the Mother of J E S LI S, and his kindred came, they found him i j. 
 in a houfe, encircled with people, full of \vonder and admiration : And 
 there the holy Virgin-Mother might hear part of her own Prophecy verified, 
 that the generations of the earth iliould call her blelfed : For a woman wor- 
 lllipping JESUS, cryed out, PUjfalis the womb that Lire thee^ and the paps 
 that gave thee [tick. To this JESUS replyed, not denying her to be high- 
 ly ble(red,who had received the honour of being the Mother of the A^efsi^ts^ 
 but advancing the dignities of fpirituall excellencies tav above this gjeatell 
 temporal honour in the world, TearaihcrUcjJcdare thq^that h'ar the word of 
 G O i), and do It. For in relpecf of the illues of fpiritual perfetfUons and their 
 porportionable benedictions, all immunities and temporal Jionours are 
 empty and hollow bleflings j and all relations of kindred disband and em- 
 pty themfelves into the greater chanels, and floods of divinity. 
 
 For wlien JESUS being in the houfe, they told him his Mother and i -.. 
 hisBrethrenllaidforhim without, he told ihem thofe relations wereleife 
 tlrenthetyes of duty and religion ^ for thofe dear names ol Mother and 
 Brethren, which are hallowed by the laws of G O D, and the endearments 
 of nature,are made far more facred, when a fpiritual cognation does fuper- 
 vene, when the relations are fubjeded in perfons religious, and holy : but 
 if they be abftraft and feparate, tlie conjundion of perfons in fpiritual 
 bands, in the fame faith, and the fame hope, and the union of them in the 
 fame myftical head, is an adunation nearer to identity then thofe diftances 
 between parents and children, which are onely cemented by the adions of 
 nature as it is of diftind confiderarion from the Ipirit : For [ E S U S 
 pointing to his difciples faid, Behold my Mother^ and mj brethren -^ for who- 
 joever doth the will of my Father which is in heaven^ he is my Brother and Silhr 
 and Mother. 
 
 But the Pharifees upon the occafion of the miracles renewed the old 14. 
 quarrel, he cifteth out Devils by Beelzebnb: which fenielefle and illiterate 
 objection CHRIST having confuted, charged them highly upon the 
 guilt ofan unpardonable crime, teUing them, that the lb charging thofe 
 adions.of his done in the virtue of the divine Spirit, is a fin agaiult the holy 
 Ghofl: •, and however they inight be bold with the Son of Man , and pre- 
 varications againft his words or injuries to his perfon might upon repen- 
 tajjcCjandBaptifrnfinde a pardon-, yet it was a matter of greater confide-
 
 ipi Hijlory of the fe(oncl jear p»«ni 
 
 ration to fin againft the holy Ghoft •, that would finde no pardon Iiere, nor 
 hereafter. But taking occalion upon this difcourle , he by an ingenious and 
 myfterious parable gives the world great caution of recidivacion and back 
 Hiding after repentance. For if the Devtll riturns ihio a houfe once fwcpt an, 
 oarmjhed^hebnngeth [tTJen Ifttiis mete wifure then htwjdje ^ and the U^ 
 %fl Ate of that man is worfe then the jirjl. 
 
 1 5 . After this, JESUS went from the houfe of the Phariree,and coming to 
 thekaoiltheruf ovCenefarcth (for it was called T/^fn'/^cf from a town on 
 the banks of the lake) taught the people upon the (hore , himfelfe fitting in 
 the (hip , but he taught them by parables, under which were hid myfterious 
 fcnfes, which ftiined through their veil like a bright fun through an eyeclo- 
 fed with a thin eye- lid: it being light enough to iliew their infidelity, but 
 not to difpell thofe thick Egyptian darknefles , which they had contiaded 
 by their habituallindifpofitions, and pertinacious averfations. By the pa- 
 " rable of the fower fcattering his feed by the way (idc, and lonr.e on ftony, 
 *' fome on thorny ,fome on good ground, he intimated the feveral capacities 
 or indifpofitions of mens hearts, the carelefnene of fome , the frowardnefle 
 and levity of others, the eafinelfe and foftnelVe of a third, and how they are 
 fpoyled with vvorldlineffeand cares , and how many wayes there are to mif- 
 carry, and that but one fort ofmen receive the word, and bring forth the 
 '* fruits ofa holy life. By the parable of tares permitted to grow amongft 
 " the wheat he intimated the toleration of difTenting opinions , not deftru- 
 (Siveofpiety or civil focieties. "By the three parables of the feed grow- 
 ** ing infenfibly, of the grain of muftard feed fwelling up to a tree, of a little 
 w leaven qualifying the whole lump,he fignified the increment of theGofpel, 
 and thebleflings upon the Apoftolical fermons, 
 
 16. "Which Parables when he had privately to his Apoftles rendred into their 
 proper fenfes,he added to them two parables concerning the dignity of the 
 " GofpcljComparing it to tieafure hid in a field , and a Jewel ot great price, 
 " for the purchafe of which every good Merchant muft quir all that he hath 
 *' rather tnen miflcit : telling them withall , that how^ever purity and fpiri- 
 *' taal perfeftions were intended by the Gofpel , yet it would not be acqui- 
 *' red by every perfon: but the publick Profelfors ot Chriftianity (hould be a 
 " mixt multitude,like a net enclofing fillies good and bad. After which dif- 
 courfes he retired from the Sea fide, and went to his own City of Nazareth, 
 
 ' ch0p-6iA. where he preached fo excellently upon certain words of theProphet^yp/^/?, 
 that all the people wondred at the wifdom, which he exprefled in his divine 
 difcourfes. But the men of Nazareth did not doe honour to the Prophet, 
 that was their Countryman, becaufe they knew him in all the diiadvantagcs 
 of youth, and kindred, and trade, and poverty,ftill retaining in their mindcs 
 the infirmities and humilities of hisfirft years , and keeping the fame appre- 
 henfions of liim a man and a glorious Prophet, which they l^ad to him a chikl 
 in the fhop of a Carpenter. But when JESUS in his Sermon had repro- 
 ved their infidelity, at which he wondred , and therefore did but few mira- 
 cles there in refped of what he had done at Capernaum , and intimated the 
 {)relation of that City before Nazareth^they thruft him out of the City,anjd 
 ed him to thebrow of the hill , on which the City was built , intending to 
 throw him down headlong. But his work was not yet finifhed, therefore 
 he pafsing through the midjt of them mnt his way. 
 
 JESUS therefore departing from Nazareth went up and down to all 
 
 the
 
 pirt III. of the 'preaching offSSVS. 35^? 
 
 the Towns and Caftles of Galilee, attended by his Dilciples and certain 
 ivomen, out ofwhom he had caft unclean fpiiits, I'uch as were Ma^) Mag- 
 ddlen^ '-fohannawlk to Clmza IIcro.^sSxt\v:{yd^ A«/^««d and foiiie others, 
 who did tor him oifices of provifion, and minillred to him out of tlieir own 
 fubftance, and became parts of that holy Colledge, wiiich about this tune 
 began to be full ; becaufe now the Apoftles were returned from their 
 preaching , full of joy , that the Devils were made fubjetfl to the word of 
 their mouth, and the Empu-e oi- their prayers , and invocation of the holy 
 Name of JESUS. But then- Mafter gave them a lenitive to afl wage the 
 the tumour and excrefcency, intimating that fuch priviledges nrenotfoUd 
 tbundationsof aholy joy •, but fo far as they cooperate toward the great 
 end of G O D S glory , and their own falvation , to wiiich when they are 
 configned, md their names wrf'ten in Hcavcfj in th^hookoiEkCtion , and y'^cHifnuffb 
 RegiftersofPredeftination, then their joy is reafonable , holv, true, and '[''''" -""'yf 
 perpetual. ,.a„.j. 
 
 Jiut when Hcrodh-nd heard thefe things of J E S U S , prefently his ap- j j}. 
 prehenfions were fuch as derived from his guilt, he thonght it was -^ohn the 
 Baptift , who was rifen from the dead , and that thefe mighty works were 
 demonftrationsofhis power,increafedby the fuperadditions of immortali- 
 ty and diviner influences made proportionable to ,. 
 the honour ol: a Martyr , and the ftate ot feparati- sMatam cxocut^q„arimm mv\d}. 
 
 on. For a little before this time Uerod had i'ent to ^orat. 
 
 theCaftleof M,u-//fraw/, where T-^/^wwas prifoner , and caufed himtobe 
 beheaded. His head Heroditu buried in her own Palace , thinking to fecure 
 it againft a reunion, left it {hould again difturb her unlawful lufts,anddir- 
 quiet h'crvds confcience. But the body , the Difciples oij-ohn gathered up, 
 and carried it with honour and forrow , and buried it in Sebalte in the con- 
 fines of Samaria , making his grave between the bodies, of Elizeus and Ab- 
 dias the Prophets. And about this time was the PafiTeover of the Jews. 
 
 Discourse XV, 
 
 Of the excellency , cafe , reafonablenejfe , and dd^ 
 
 vantages of bearing C h r i s t s jol{e , and 
 
 Lying according to his injlitution. 
 
 TH E Holy JESUS came to break from off our necks two great 
 yokes: theoneof Sin, by which we were fettered and impriloned 
 in the condition of (laves and miferable perfons-, the other of /i/^- 
 fes Law, by which we were kept in pupillage and minority , and a ftate of 
 imperfedion , and aflerted us into the glorious liberty of the fonncs of 
 GOD. The frfl was a Defpotick Empire , and the government of a Ty- 
 rant. The (econdwzs of a Schoolmafter, fcvere, abfolute and imperious, but 
 it was in order to a further good, yet nothing pleadint in the fufferance and 
 load. And now CHRIST having taken off thefe two , hath put ona 
 
 third.
 
 35?4 Of the eaftneffe ?»""!• 
 
 third. He quits us of our burden^ but not of our dutf , and hath changed the 
 former tyranny, and the leffe pci fed difcipUne , into the fweetnefl'e of pa- 
 ternal regiment, and the excellency of liich an inftitution whofe every pre- 
 cept carries part of its reward in hand, and ailurances of after glories. Mojes 
 Law was like Ikirp and unpleafant phyiick, certainly painful , but uncer- 
 tainly healthtul. For it was not then communicated to them by promife 
 and univerlal revelations , that the end of their obedience fliould be life 
 eternal: But they were full of hopes it might be fo,as we are of health, 
 when we have a learned and wife Phyfician . But as yet the reward was in a 
 cloud, and the hopes in fetters and conHnement. But the Law of Chriftis 
 like Chrifts healing of difeafes , he does it eafily , and he does it infallibly. 
 The event is certainly con fequent, and the manner of cure is by a touch of 
 his hand^ or 4 word of his mouthy or an approximation to the hem of his gar- 
 ment ^mt\\o\^x. pain and vexatious inftruments. My meaning is , that Chri- 
 flianity is by the afliftance of Chrifts fpirit, which he promifed us and gave 
 us in the Golpel, made very eafie to us : And yet a reward fo great is pro- 
 miled, as were enough to make a lame man to walk , and a bjoken arm en- 
 dure the burden ^ a reward great enough to make us willing to doe violence 
 to all our inclinations, paflions,and delires. A hundred weight to a gyant is a 
 light burden,becaufe his ftrength is difproportionably great, and makes it as 
 cafie to him, as an ounce is to a childe. And yet if we had not the ftrength 
 of f ;.iits , if the hundred weight wereof gold , or Jewels , a weaker peilbn 
 would think it no trouble tobear that burden, if it were the reward of his 
 portage and the hire of his labours. The fpirit is given to m to enable us, and 
 heaven is promifed to encourage us , the firft makes us able , and the 
 fecotid makes us willing, and when we have power and affedions, we cannot 
 complain of preflure. And this is that meaning of our Blefled Saviours in- 
 Matth.ii.jo. v\ldX\on-^Cinne tome^ for m-j burden is lights my yoke is eafie ^ which S.^'oha 
 ijohn 5.4,5. alfoobferved. For this is the love of Cod^thatvee keep his Commattdements, and 
 his Commandements are not grievous. For whatfoever is horn of God overcometh 
 the rvorld-^ and this is the viBory^ that overcometh-^ even our Faith : that b, our 
 beliefe of Gods promifes , thepromife ofthe Spirit for prefent aid, and of 
 heaven fc . .. future reward, is ftrength enough to overcome all the world. 
 1 . But belides that God hath made his yoke eafie by exteriour fupports 
 
 more then ever was in any other religion, Chriftianity is of it felf according 
 to humane eftimate,a religion more eafie and defireable by our natural and 
 reafonable appetites , then fin in the midft of all its pleafures and imaginary- 
 felicities. Vertue hath more pleafure in it then fin, and hath all fatisfadions 
 to every defire of man in order to humane and prudent ends , which I fliall 
 leprefent in the confideration of thefe particulars. Tolive according to the 
 laws of J E S U S is in fome things moft natural and proportionable to 
 the defiles and firft intentions of nature. 2. There is in it lefte trouble then 
 in fin. 3. It conduces infinitely to the content of our lives , and natural 
 and political fatisfadions. 4. It is a meanes to preferve our temporal lives 
 long and healthy. 5. It is moft reafonable, and he onely is prudent , that 
 does fo, and he a fool , that does not ^ and all this befides the confiderations 
 of a glorious and happy eternity. 
 3. Concerning the firft,! confider,that we doe very ill when in ftead of ma- 
 
 king our natural infirmity an inftrument of humility , and of recourfe to 
 the grace ofGod, we pretend the fin oi Adam to countenance our adual 
 
 fins.
 
 Part III. of Qjrtjlian Religion. j^ij 
 
 iins, natural infimiity'to excufe our malice, cither hying ^dmi in fault for 
 deriving the difibility upon us,or Godjfor putting us into the neceffity.But 
 the evils that we feel ui this are from the rebellion of the inferiour appetite 
 againft reafon, or againft any religion, that puts reftraint upon our Hrrt: de- 
 fires. And therefore in carnal and fenfual inftances , accidentally we finde 
 the more natural averfenefle, becaufe Gods laws have put our irafcibleand 
 concupifcible faculties in fetters and reftraints, yet in matters of duty, 
 \s\i\c\\-:i'iQoi immaterial And fpiritital concernment^ all our natural reafon is a 
 perfed: enemy and cotiiradtcttm to,and a law again^ vice. It is natural for us 
 to love our parents, and they who do not, are unnatural •, they do violence 
 tothofedifpoiitions, which GOD gave us to the conftitution of our na- 
 ture, and for the defignes of virtue: andall thofe tendernefles of affedion, 
 ihofe bowels and relenting difpofitions, which are the endearments of pa- 
 rents, and children, are alfo the bands of duty. Every degree of love makes 
 duty delegable, and therefore either Z'j »^/«r^ we areenclined to hate our 
 Parents,vvhichisagain(f all reafon and experience, or elfe we are b-j nature 
 enclined to doe to them all that which is theeffedof love to luchSuperi- 
 cursand principles of being and dependency 5 and every prevarication 
 ho'Xiihcriilc^ ejficti\and cxprcjps of love is a contradichon to nature, and <^ 
 moritfication-^ to which we cannot be invited by any thing from within, 
 but by fomething from without, that is violent and preternatural. There 
 are alfo many other virtues even in xhe matter ot fen iiial appetite which 
 none can lofe, but by altering in fome degree the natural difpofition. And 
 I inftance in the matter of carnality and uncleannefTe, to which pofTibly 
 fome natures may think themfelves apt and dilpofed : but yet G O D hath 
 put into our mouthes a bridle to curb the licentioufnefTe of our fpeedy ap- 
 petite, putting into our very natures a principle as ftrong toreftrainit,as 
 there is in us a difpofition apt to invite us-, and this is alfo in perfons, who 
 are moft apt to the vice, women and young perfins^ to whom GOD hath 
 given a modefty and fliame of nature, that the entertainments ofluftsmay 
 become contradidlions to our retreating and backward modefty, more then 
 they are fidisfadions to our too forward appetites. It is as great a mor- 
 tif cation and -violence to nature to blulli, as to lofe a defire •, and we finde it 
 true, when perfons are invited to confelTe their fins, or to aske forgivenefie 
 publickly •, afecretfmart is not (o violent as a publick jhame : and therefore 
 to doe an adion which brings ihame all along , and opens the Sanduaries 
 ofnature, and makes all her retirements publick, and difmantles hetinclo- 
 fure,ashiftdoes, and the Ihame of carnality, hath in it more afperityand 
 abufe to nature, then the lliort pleafure, to which we are invited,can repay. 
 There are unnatural lufis^ lulls which are fuch in their very condition and 
 conftitution, that a Man muft turn a woman, and a woman become a 
 beaft in ading them •, and all lufts that arc not unnatural m their own 
 complexion, are unnatural by a confequent and accidental violence. And 
 if luft hath in it diflonancies to nature, there are but few apologies left to 
 excufe our fins upon natures ftock: and all that fyfteme of principles, and 
 reafonable inducements to virtue, which we call the law of nature^ is nothing 
 elfe but that firm ligature and incorporation of virtue to our natural prin- 
 ciples , and difpofitions , which whofo prevaricates does more againft 
 naturethen he that reftrains his appetite. And befides thefe particubrs there 
 is not in our natural difcomfe anv inclination' diredly. and by intention of 
 
 if
 
 5p6 Of the eafinejfe 
 
 Pare HI. 
 
 *joii7&(iiv it felf contrary to the love oF GO D , ^ becaufe by[G O D,]\veun- 
 
 IviiufMyi-^ ,. ^ o„ ~ derftand that rountain of being, which is infinitely 
 
 ^U^-oji^y Kj ^o/«15,;^MM OTfaCafK.. peifedl in it IcU, and oi great good "to us-, and 
 
 M^JitMH 78V <isr iiLuru Sioti£)ivm( y'o- whatfocveris fo 'apprehended, it IS js natUHil t'or US 
 
 ^,f. H.croci. ^^ <HxS^^v«"- to love, OS to lovcanv thinii in the world •, tor we 
 
 ■mi(ju, n oTJ «>•*;< ft wj7tt_ TO(r/>' to,. ;^ can love ncthing^ but what we bcheve to be good in 
 
 ^vixTny-nt m t« 'd^^ rjt aiw ?pc6/. m>*to jj f^jf^ ^^ g^^^j jq ^^^ ^j^^j |;)eyond this, thcic are in 
 
 t\)Mm.''v^c'°?^°'^^'^"- "^ "^'"^ nature many principles and reafons to make an apt- 
 neffe lo ack/uivUdge ar.d cinfc^e GOD^ and Iphe 
 «»/f»r <?/w/j//V«.f, which they alfo have learned from the didattsof their 
 niuure, all Men in fome manner or other worlJiipG O D. And therefore 
 when this our nature is determined in its own indefinite principle 
 to the manner of worlliip •, all ads againft the love , the obedience , 
 and the rverjhip of G o D arc alfo againft nature, and offer it ibme rudenelTe 
 and violence. And I fliall obfervc this, and refer it to every Mans reafon 
 and experience, that the great diflHculties of virtue commonly apprehen- 
 ded commence not fo much upon the ftock of nature, as of education, and 
 SiquidmLecni' evil habits. Our vinues are difficult, becaufe we at hrft get ill habits, and 
 't^TovT/'ui- thefe habits muft be unrooted, before we doe well, and that's our trouble. 
 Cidannumvi- But if by the ftridneifeof difciplinc, andwholfome education we begin at 
 iiis imbuit, qua fjj-ft in our duty, and the pradife of virtuous principles, we Ihall finde vir- 
 Z-fmliaxV' tuemzdezs natural to us, while it is atfiomary arJkihittMl^aswe pvaend 
 mm Eegcm ab infirmity to be and propenfity to vitious pradifes. And this we are taught 
 tmlffimtTo- by ^^^^ excellent * Hebrew who Ciid^iVt/dcm is eafUyfeen of them that love her^ 
 !iciaa.Qmni\\. and found of fuchai[eekher^j}^efrever)tcth them that defire her in making her 
 1. r. c. 1. felfefirflknctvn unto them. Whofo feeketh her early Ihall have no ^r eat travel. 
 
 •Wild 6.\i, J^J / ,, „ r I I r ■ . I ■ I 
 
 Mj«4 for helhallpnde herjitttngathisdcors. 
 
 '4. 2. In the ftri<a obfcrvances of the Law of Chriftianity there is lefle trou- 
 
 . -, _,„, .,. „ r n r V ble then in the habitual courfes of Cm. Forifwe 
 
 Multo difficiliui tfl were ilU qua facitis. ijr r^\ n- ■ 
 
 ^Mdn. qu:ete otiofmeii antmi? quid ha la- confider the general delignofChnltianity, itpro- 
 
 bomjius? quid cUmntia rmiljiui ? quid pounds tO US /« //'/V WOr/f^ nothing that is of difficult 
 
 ::::J5^^£«^-S£^'i:£ purchafb,nothing beyond what G O D allots us by 
 
 lafaciiw;- eft ; vitia megno coiimtm. Stntca. the Ordinary and common providence, fucii things 
 . i'';^:i>>J!"J't^o!,:piM,manettmpundo,cum -yvhich wc are to rcccivc without care and folicitous 
 
 inreilc faclii abcat Libor, mantat hone {las. t- \ 1 1 i- 1 / 
 
 Mufon. vexations: So that the ends are n^t big. and the way is 
 
 eafie^ and this walk'd over with much fimplicity and fweetnelTe, and thoje 
 obtained without difficulty. He that propounds to himfelf to live low, pi- 
 ous, humble, and retired, his main imployment is nothing but fittingquiet, 
 and undifturbed with variety of impertinent affairs. But he that loves the 
 World and its acquifitions, entertains a thoufand bufineires,and every bufi- 
 + neffe hath a world of imployment, and every imployment is multiplied and 
 
 made intricate by circumftances ; and everycircumftanceistobedifputed; 
 and he that difputes, ever hath two fides in enmity and oppofition, and by 
 this time there is a genealogy, a long defcent and cognation of troubles, 
 branched into fo many particulars,that it is troublefome to underftand them, 
 and much more to run through them. The ways of virtue are very much 
 upon the defenfive, and the work one, uniform and little •, they are like war 
 within a ftrongCaftle,iftheyftand upon their guard, they (eldome need 
 to ftrike a ftroke. But a vice is like ftorming of a Fort, full of noife,trouble, 
 labour, danger, and difeafe. How eafie a thing is it to reftore the pledge i 
 
 buc
 
 Part in. of Qmjlian Religion. 3^7 
 
 but if a Man means to defeat him that trufted him, what a world of arts 
 pnuft he ufe to make pretences < to delay firft, then to excufe, then to ob- 
 jedl, then to intricate the biihnefle-, next, to quarrel, then to forfwear it 5 
 and all the way to palliate his crime,and repreient himfelf lioneft. And if an 
 oppreiling and greedy perfon have a defign to cozen a young heir,or togethis 
 neighbours land,the cares of every day,and the interruptions of every nights 
 fleep are more then the purchafe is worth, fince he might buy virtue at half 
 that watching, and the lefTe painful care of a fewer number ot days. A plain 
 ftory is foontil told, and bed confutes an intricate lye. And when a perfon ju(^iad'"mt^ 
 isexaminedin judgement, one falfeanfwer asks more wit for its fupport '•"«'" '''^''»''«- 
 and mamtenance, then a Hiltory of truth. And iuch perfons are put to fo ''^'am'dmm- 
 many lliameful retreats, filfe colours, Fucus's and dawbiugs with untem- t'.,i. Quintil. 
 pered morter to avoid contradidion ofdifcovery, that the labour of a falfe '^'^'-'^'^or"- 
 ftory feems in the order of things to be defigned the beginning of its 
 punilhment. And if we confider how great a part of our religion confifts in ^• 
 prayer, and how eafie a thing God requires of us, when he commands us to 
 pray for bleffings, the duty of a Chriftian cannot feem very troublcfome. 
 
 And indeed I can hardly inftance in any vice but there is vifibly more 5. 
 pain in the order of ading, and obferving it then, in the acquift or promo- 
 
 ^indnninqiie a mb'u cxigit (rd'tgio) quid 
 
 tion of virtue. ' I have ieen drunken perfons in 
 their feas of t> drink and talk, dread every cup as a p-,a(}7nJb7MsJ,ih7hn]fi^^^^^ 
 blow, and hive ufed devices and private arts to dofid^m,caiiitatfw,humiiitatc>n,fii^netatcm, 
 eltape the punilhment of a full draught, and the S^^^i^^^^^jSfSXIar'^' """"' 
 poor wretch being condemned by thelawsoidrin- 'nd^i7h(pAv\Aa{a.{ihnvHM op^/e^p 
 king to his meafure, was forced and haled to execu- ^>'V'?'i',*f ^^Aeoi'-iD =ftw7 t^-'^^^^^^^o nJ)?if, 
 tion, and he fuffered it,and thought himfelf engaged '^ ^J^ol2^'^^vn Z^lTdsi'f.s chryfoft. 
 to that perfon,who with mucli kindnefte and impor- ^ 'o ^'m* ^nmy n' dla.uaf'}av». 
 tunity invited him to a feaver-, but certainly there was more pain in it, then 
 in the ftridnefl'e of holy and fevere temperance. And he that fliall com- 
 pare the troubles,and dangers of an ambitious war with the gentleneife, and 
 eafinefle of peace, will foon perceive,that every tyrant, and ufurping Prince, 
 that fnatches at his neighbours rights, hath two armies, one of men, and the 
 other of cares. Peace fheds no bloud, but of the pruned vine •, and hath no 
 bufineffe, but modeft and quiet entertainments of the time, opportune for 
 piety, and circled with reward. But God often punilhes ambition and pride 
 with lull:-, andhefenta thomein the Jlejlasacovredive to the elevations 
 and gra»dez.z.^i of S.P^w/, growing up from the multitude ot his revelations-, 
 and it is not likely the punilbment fliould have lefle trouble then the crime., 
 whofe pleafures and obliquity this was defigned to punilli. And indeed 
 every experience can verifie, that an adulterer hath in him the impatience of 
 defires, the burnings of luft, the fear of ihame, the ^, ^ ^ . , „ , 
 
 apprenenlions ot a jealous, abuled, and an inraged ^/ttcmumo^poimim, quod male ba;bx>as 
 Husband. He endures affronts, miftiniings, tedious Rtgimnftuitaiibidincs. Hor. 
 
 waitings, thedulneffeof delay, the regret of interruption, the confufion 
 and amazements ofdifcovery, the fcornof a reproached vice, the deba- 
 fings of contempt upon it unleffe the man grows impudent, and then he is 
 more mifeiable upon another ftock. But David wns fo put to it toattempt, 
 to obtain,to enjoy Bathflnha^and to prevent the fliame of it,that the difficul- 
 ty was greater then all his wit and power, and it drove him into bafe and un- 
 worthy arts, which difcovered him the more and multiplied his crime. But 
 while he enjoyed the innocent plealures of his lawful bed, he had no more 
 
 O o trouble
 
 3^8 Of the cajinejfe panni. 
 
 Ayo<Au'Hvefii- trouble in it then there was in inclining his head upon his pillow. The rvsys 
 wild .7'^' "ff" "''^ crooked, defert^ rocky and uneven, they are broad indeed, and there is 
 varietyofruins, and allurements to entice tools, and a large theatre CO aft 
 thebloudy tragedies of fouls upon: but they are nothing {rnooth,or fife, 
 or delicate. The ways of virtue are (Irait, but net crooked; narrow, but 
 notunpleAJAnt. There are two vftses for one virtue, and therefore the way 
 to hell muft needs be of greater extent, latitude and diffemination : But be- 
 caufe virtue is but one way, therefore it is eafie, regular, and apt to walk in 
 without errour or diverfions. Narrow is the gate and jlr ait is the way. It is 
 true, confidering our evil cuftomes, and depraved natures, by which we 
 have made it fo to us. But God hath made it more paffable by his grace 
 and prefent aides, and S. ^ohn Baptift receiving his Commifllon to preach 
 repentance,it was exprefled in thefe words {make flam the paths of the Lord."] 
 Indeed Repentance is a rough and a (harp virtue, and like a mattock and 
 fpade breaks away all the roughnefles of the paflage, and hinderances of fin : 
 but when we enter into the difpofitions, which Chrift hath defigned to us, 
 the way is more plain and eafie, then the ways of Death and Hell. Labour 
 it hath in it, juft as all things that are excellent, but no confufions, no di- 
 ftradions of thought, no amazements, no labyrinths, and intricacy of 
 counfels : But it is like the labours of Agriculture, full of health and fim- 
 plicity, plain and profitable, requiring diligence, butfuch in which crafts 
 and painful ftratagems are ufelefle, and impertinent. But vice hath often- 
 times fo troublefome a retinue and fo many objedions in the event of 
 things, is fo entangled in difficult, and contradidory circumftances, hath in 
 it parts fo oppofiteto each other, and fo inconfiftent with the prefent con- 
 dition of the man, or fome fecret defign of his, that thofe little plealures, 
 which are its fucus and pretence, are lefle perceived and leaft enjoyed, while 
 they begin in phantaftick femblances, and rife up in fmoak, vain, and hurt- 
 ful, and end in dilTatisfadion. 
 g. But it is confiderable, that God,and the finner,and the Devil, all joyn in 
 
 encreafing the difficulty, and trouble of fin^ upon contrary defigns indeed, 
 but all cooperate to the verification of this difcourfe. For God by his re- 
 ftraining grace , and the checks of a tender confcience , and the bands of 
 publick honefty , and the fenfe of honour and reputation , and the 
 cuftomes of nations , and the feverities of laws makes, that in moft men 
 the choice of vice is imperfed:, dubious and troublefome, and the pleafures 
 abated, and the apprehenfions various and in differing degrees : and men ad 
 their crimes, while they are difputing againft them,and the balance is caft by 
 few grains : and fcruples vex and difquiet the polTeflion •, and the difference 
 is perceived to be fo little, that inconfideration and inadvertency is the 
 greateft means to determine many nien to the entertainment of a fin. And 
 this God does with a defign to leflen our choice, and to difabufe our perfua- 
 fions from arguments & weak pretences of vice,and to invite us to the trials 
 of virtue, when we fee its enemy giving us fo ill conditions. And yet the 
 finnerhimfelf makes the bufinefieoffin greater, for its nature is fo loath- 
 fome, and its pleafurefo little, and its promifesfo unperformed, thai when 
 itlksopen^eajieandapt to he difcerned, there is no argument in it ready to 
 invite us: And men hate a vice, which is every day offered and proftitute, 
 and when they feek for pleafure, unlefTe difficulty prcfents it, as there is no- 
 thing in it really to perfwade a choice, fo there is nothing ftrong, or witty 
 enough to abuleaman. And tothispurpofe (amongft fome others, which 
 
 are
 
 Part ill. of Chriftian%cltor^ion. 3pp 
 
 are malicious and crafty) the Devil gives afliftance, knowing tliat men 
 delpitcwhat is cheap aud common, and fufped a latent excellency to be in 
 difficult, and forbidden obje(f>s-, and tliereFore the Devill fometimes erodes 
 an opportunity ot iin, knowing that the delire is the iniquity , and does his 
 work lufficicntly, and yet the crolftng the deiire by impeding tlie adl heigh- 
 tens the appetite, and makes it more \'iolent and impatient •, but by all thefe 
 means,iin is made more troublefom then the'pleafurcs of the temptation can 
 account for,and it wil be a ftrange ur.prudence to leave virtue upon pretence 
 of its difticulty,when for that very reafon we the ratlier entertain the inftan- 
 ces of (in,dcfpi(ing a cheap fin and a cofHy virtue-, chooling to walk through 
 tlie brambles of a defert, rather then to cUmbe the fmit-trees of Paradife. 
 
 :5. Virtue conduces infinitely to the content of our lives, to fecular fell- ?• ^ 
 cities, and Political Huisfadions, and vice does the quite contrary. Tor the 
 bleflingsofthislifearethefe that make It happy, peace ^nd quiet neljc , con- [^vja^^iv 
 tonarJ fitiffiiBioiiofdffira^ riches^ bve of friends and Meighhonrs , honour ll*^'^y''^ 
 A?id rcfn! ation abroad^ a healthful body , ar>d a longlife. This laft is a diftinifl Airian. 
 confideration , /;«nhe other are proper to this title. For the firft it is cer- 
 tain , Veau was fo deligned by the Holy JESUS, that he framed all • 
 hislawsincorapiyance to that delign. He that returns good for evil! ,. a 
 foftanfwertothealpcrity ofhisEncmy,kindne(Ie to injuries, lefTens the 
 contention alwayes, and fometimes gets a friend, and when he does not, he 
 fliames his Enemy. Every little accident in a family to pccviih and angry j,/,,/;;,,;^,;,/^^^^ 
 perlbns is the m .tter of a quarrel, and every quarrel difcompofes the peace 'fff hommtm 
 of the houfe,and fers it on Hre,and no man can tell how far that ma)' burn, it ^'^^i%\'^frj.^ 
 may be to a difiblution of the whole fabrick. But whofoever obeyes the o^/o (-«i p/d«f 
 lawes of J E S U S , beares with the infirmities of his relatives and fbciety, "'^'"''- ^^■^ff- 
 feeks with fweetnelTe to remedy what is ill, and to prevent what it may ''" 
 produce, and thro\ves water upon a fpark , and lives fweetly with his wife, 
 affecftionately with his children , providently and difcreetly with his fer- 
 vants, and they all love the Ma]or domo , and look upon him as their Parent, 
 their Gnardiaa. their Friend^ their Patron^ their I'roveditore But look upon 
 a pcrfon anory,peacelefle,and difturbed,when he enters upon iiis threfliold, 
 it sives an alarm to his houfe,and puts them to flight, or upon their defence^ 
 and the wife reckons the joy of her day is done , when he returnes , and the 
 children enquire into their Fathers age , and think his life tedious, and the 
 fervants curfe privately, and doe their fervice as Haves doe,onely when they 
 dare not doe otherwife •, and they fcrve him , as they ferve a Lyon , they 
 obey his ftrength , and fear his cruelty , and delpile his manners , and hate 
 hisperfon. No man cnjoyes content in his family, but he that is peace- 
 full and charitable, juft and loving , forbearmg and forgiving , careful and 
 provident. He that is not ib, his houle may be his Caftle , but it is manned 
 by Enemks, hit houje i< buili not upon the [and , but upon the waves, and 
 upon a temptft : the foundation is uncertain , but his ruine is not fo. 
 
 And if we extend the relations of the man beyond his own walls, he that J. 
 does his duty to his Neighbour , that is , all offices of kindneflb , gen- 
 tlenede, and humanity , nothing of injury and affront •, is certain never to 
 meet witli a wrong ib great as is the inconvenience of a Law-fuit, or the 
 conte/ition of neighbours , and all the confequent dangers and inconvenience. 
 Kindneire will create , and invite kindnefie ^ an injury provokes an injury : 
 and fince the love of Neighbours is one of thofe beauties , which Solomon did 
 O o 2 admire,
 
 40 o Of the cafinejje paniii. 
 
 admire , and that this beauty is within the combination of precious things 
 which adorn, and reward a peaceable, charitable: difpolicion; He that is in 
 love with fpiritual excellencies, with intelleiftual rectitudes, with peace and 
 withbleffingsof fociety, knows they grow amongft the rofe-buihes of vir- 
 tue, and holy obedience to the laws ot J E S U S. And for a goodmanfome 
 will even d-ue to dtc ^ and a fweet and charitable dilpolition is received with 
 fondnefle , and all the endearments of the Neighbourhood. He that ob- 
 "Ottk >S ^^;i- ferves how many families are ruined by contention , and how many fpirits 
 ^S '^ 'j '^"f are broken by the care, and contumely, and fear, and fpite, which are enter- 
 ^'T, "(^ ,4T" tained as advocates to promote a fuit of Law , will foon confelfejihat a great 
 9c£CAoi"3re«>-jy(]^^ and peaceable quitting of aconfiderableinterefl: is a purchafeanda 
 {M. jac.j. 16, g.^jj^^'jjj refpe<fl of a long fuit, and a vexatious quarrel. And Itill if the pro- 
 portion rifes higher , the reafon fwells and growes more neceflary and de- 
 terminate. For if we would live according to the Difcipline of Chriftian 
 religion, one of the great plagues, which vex the world, would be no more. 
 That there (hould be no wars,was one of the dehgnes ofCluidianity^and the 
 livin<' according to that inftitution , which is able to prevent all wars, and to 
 • eftabliih an univerfal, and external peace, whenit is obeyed; is the ufing an 
 infallible inftrument toward that part of our Political iiappinefle , which 
 f confifts in peace . This world would be an image of heaver) , if all men mere cha- 
 
 ritable. veaceMe^]Hif^and loving. To this excellency all thofc precepts of 
 Chrift, which confift in forbearance and forgivenefTe , doe cooperate. 
 8. But the next inftance of the reward of holy obedience and conformity 
 
 to" Chrifts lawes is it felfe a duty, and needs no more but a meer repetition 
 , , ., , ^^ of it. We muft be content in every ftate, and be - 
 A.l.fXH.^/3.«9^A.^?.*..T.cO/..lg-. caufeChriftianity teaches us this lellbn, it teaches 
 Dj.rif M. Cato a]iiid A. Gell, 1. 1 J. c. 21. us to be happy^ tor nothing from without can make 
 Vino vcnuntv^m muita egee; at ego iiik, us miferable, unlefTe we joyn our own confents to it, 
 Ncque mda vci bona,qii^ valgus puta : mil- and apprehend It iuch,and entertain it m our lad and 
 tos qm confliciaa advofis videantur , beam, melancholy retirements. Apriibn is but a retire- 
 
 ac fleroftiue qiianquam maviasoci opcsmtlmi- .■' . rr ■ l l 
 
 mos , fi iUigrJm fonunam coniLmicr tok- ment, and opportunity ot lenous thoughts to a per- 
 
 rmt, hi profpad inconjuiteutantiiY. Tacit.an.1.6. fon, whofc fpirit is Confined, and apt to lit Hill, and 
 
 _-6-; ceie-m (ffl^f^fi^f' defires no enlargement beyond the cancels of the 
 
 Fcmi.rs, nfigiiuqiMdcdit,& men ni/i cr ■ iir i- 
 
 Virtutcmemvoho: probaKqiie body, till the Itate ot lepaiation calls It forth into a 
 
 paupaiemjlnedotequaro.iior.ii.oi.zg. f^jr liberty. But every retirement is a prifon to a 
 Ys^'y^jl%Tv>^^' uZTr'irv loofe and wandring flincy , for whofe wildenelTe 
 ria5£j7An4« ? if^- jy-s-' «.««£«''• no precepts are reftraint, no band of dutyiscon- 
 
 sophodxteufa. finement, who when he hath broken the firlt hedge 
 of duty, can never after endure any endofure fo much as in a Symbol. But 
 this precept is fo necelTary , that it is not more a duty, then a rule of pru- 
 dence, and in many accidents of our lives it is the onely cure of HidnelTe; 
 for it is certain that no providence leffe then divine can prevent evill and 
 crofle accidents-, but that is an excellent remedy to the e\'ill th.at receives the 
 accident within its power , and takes out the fting , paring the nailes , and 
 drawing the teeth of the wild beaft, that it may be tame, or harmlelle and 
 medicinal. For all content confifts in the proportion of the objed to the 
 appetite : and becaule external accidents are not in our power , and it were 
 nothing excellent, that things happened to us according to our firft defires • 
 God hath by his grace put it into our own power to make the happinelle 
 by making our defires defcend to the event , and comply with the chance, 
 
 and
 
 Part III. of Qorijltan Religion. 40 1 
 
 and combine with all the iflues of Divine providence. And then we are no- 
 ble perfons, when we borrow not our content from things below us, but 
 make our fatistadions from "^ within. And it may . ,., ■ r , ■ 
 
 . r 3 1 I 1-1 .-.-'• N'JH aunt gaxx , ncrinc covfularu 
 
 bt conhdered, tliat every little care may dilqmet us, ■ summovct naer mfi.os turxuitus 
 
 and mayencreafc it fclte by reflexion upon its own Mauih&cur.ti Liqmataciycum 
 
 ads, and every d.fcontent may d.fccmpoje our fpirits, ^.^^^cun^:!:^::!:::^:,^^:::;^^- 
 and put an edge, and make afflivflionspoynant, but , , , Senec.trag. 
 
 cannot take off one from us, but makes every one to '^'"'^'"" ^ '"" "^ •'°"f ^^v,ji<u. 
 
 . „ I • J I iophocl. Tcreus. 
 
 be two. But content removes not tlie accident , but Mi<n/'jttti>^tt)£7i«;«^f^,Viu'. 
 complies with it , it takes away the iliarpneffe , and zoroait. 
 
 dirpkakue of it, and by (looping down makes the loweft equal, proporti- 
 onable, and commenfurate. Impatience makes an Ague to be a Feaver , and 
 every Feaver to be a Calenture, and that Calenture may expire in madnes : 
 But a quiet fpirit is n great dilpofition to health, and for the prefentdoes 
 alleviate the ficknefle. And this alfo is notorious in the inftance of cove- 
 toufnede. The love of many is the root of all evilf which while [ome have coveted i Tim.d. itj, 
 after, they hdve pierced themfdvcswiih manj forrorvs. Vice makes poor, and 
 does ill endure it. 
 
 Tor he that in the School of C H R I S T hath learned to determine his 9; 
 defires, when his needs are ferved,and to judge of his needs by the propor- 
 tions of nature, hath nothing wanting towards riches. Vertue \r\ok^sf over tj 
 tvh.'come rich yind no riches can fatisfy a covetous minde, or refcue him from 
 the aftlidiion of the worfl: kinde of poverty, fie onelj wants that ts notjatifed. 
 And there is great infelicity in a Family, where poverty dwels witli difcon- 
 tent-, there the Husband and Wife quarrel for want of a full table, and a rich 
 wardrobe: and their love, that was built upon falfe 
 
 arches finks , when fuch temporary fupporters are ZSc!!!fic!!!^f£\ ^ hofshor. 
 removed; they are like two Mill- ftones which fet the indif^mqne faumam 
 Mill on fire, when they want corn •, and then their ^^'/^'P^^"" •• M^t mf^obK 
 combinations and lociety were unions ot luit-,or not cmu mfcio quidfcmpc/ahftrci. 
 fupported with rehgious love. But .we may eafily Horat.I.3.od.»4. 
 
 fuppofe S. ^'ofcph , and the holy Virgin Mother in - ^^'^ '''"' i"'"'- "•/"""' '»''■'' 
 
 ■c^^^ I i /- 1 1 ji 1 r ^'atma fines vivcntt, iu!craccniiim,w 
 
 Egypt poor as hunger, torlaken as baniihment, dil- MiUe am- 
 
 confolate as ftrangers-, and yet their prefent lot gave vt, m fijk opus liquidi mn ampiius «n»4, 
 them no afllidion, becaufe the Angel fed them with ^''' cy.uho:& dicas,magiio deflumme maUcm, 
 a neceil^ry holpitality, and their defires were no lar- Sl^ilSl-^S ^f S, ' "^'' 
 i^er then their tables , and their eyes lookt onely up- cxm „p.i fimui avnifosferat Aufidus acer. 
 wards , and they were carelelTe of the future , ^nd f '?/" '"'"«'' (S'^i»''>"o cfiopus,is neqUmo 
 
 carerul ot their duty, and 10 made their lite plealant inundis Hurar. Scrm. 1. 1. Sat. 1. 
 
 by the meafures and difcourfes of Divine Philofo- — nfo(-oictfV<ftV*c^?«Wf i>y 
 phy. When Eliflui ftretched himfelfe upon the bo- Ktf /«^a^«K *Mic»^^ic/v ^j <;,,?. 
 dy of the childe, and laid hands to hands, and apply- °^ ' ^ '*' 
 
 ed moutli to mouth, and fo (lirunk himfelfe into the pofture of commenfu- 
 ration with the childe , he brought lite into the dead trunk : and fo may wc 
 by applying our fpirits to the proportions ot a narrow fortune bring life 
 and vivacity into our dead and loft condition , and make it live till it grows 
 bigger, or elfe returns to health, and falutary ufes. 
 
 And befides this Philofophicall extradion of gold from ftones, and i©i 
 riches from the dungeon of poverty, a holy life does moft probably procure 
 fuch a proportion of riches, which can be ufeful to us, orconfiftent with our 
 
 Oo 3 felicity.
 
 401 Of the eaftncffc Pmin. 
 
 ^ felicity. For befides that the holy JESUS hath promifcd all things, 
 
 yj\\K\\ our hedvenlj Father knotve;: wc tiecd (provided we doe our duty) and 
 that we find great fecurities and reft from care, wheo we have once caft our 
 carts upon GOD, and placed our hopes in his bofome , befides ail this) 
 the temperance, fobriety , and prudence of a Chriftian is a great income, 
 and by not defpifing it, a fmall revenue combines its parts till it growcs to 
 a heap big enough for the emiffions of charity, and all the offices of Juftice, 
 and the fupplies of all necefTities : Wluleft vice is unwary, prodigal,and in- 
 difcreet, throwing away great revenues as tributes to intemperance and va- 
 nity, and fuffcringdiflblution and forfeiture of eftates as a punifliment and 
 *Aie.imcxi,- curfe. Some fins are dired improvidence , and ill husbandry •, I reckon in 
 cZld^fe'hri^ this number intemperance^ lufi, litigtotifne^e^ambiuon.briberj^ prodigality, *ga- 
 divetcmeatAte, rningy pride^facrikdge^ which is the greateft fplendor of them all, and makes 
 Vremm!no- ^ ^^^^ ^^^^^ cvapotate like Camphire , turning it into nothing , no Man 
 wffim'i^a^^de knowes which way. But what the Roman gave as an eftimate of a rich Man, 
 i,baute,& de faying, He that cm maintain an army is rich, was but a Hiort account •, for he 
 Zr. TaSe that can maintain an Army, may be beggered by one vice , and it is a vaft 
 moi-. Germ, rcvenue, that will pay the debt-books of intemperance or luft. 
 
 II. To tbefe if we addc that vertuc is > honourable , and a great advantage to 
 
 „ ^. , ... a fair reputation, that it is praifidhy them, that 
 
 ' yirtui repulfx ncfcin fordid* . , . ^ l • • l j i i r i i t 
 
 'intammaL fnigct henoribus : ^' ^»^^ if riot^ that It IS honoured by the followers and 
 
 vn furmt, aitt ponit fecum family of vice, that it forces glory out of ihame, ho- 
 
 A,kmwnHiam am<e. ^^^^^ ^^ ^^^^ ^^^^ ^^^^ contempt ^ that it reconciles men to the 
 
 — ^ yiYtus uudatur, & aiget. juven. fouutoin of honout , the Almighty God , who will 
 
 PracipHum imptraiori* Majeiiaus curm y^^^^ ^y^ j^^^f honour him ; there are but a few 
 
 tuitum retmere potucnmus, iter profperitatis, hu motc excellcncies in the world to make up the R O- 
 
 wmts apm{un?iccptK.Tbeo<i. sc Vikni.in fary of temporal felicity. And it is fo certain , that 
 
 Cod. Theod. Religion ferves even our temporal ends , that no 
 
 great end of State can well be ferved without it-, not anjbition , not dejires of 
 
 rvealth^nox. any great de/ign ^ but Religion muft be made its huiflier or fup- 
 
 port. If a new opinion be commenced and the Authour would make a Scd, 
 
 ^ and draw Difciples after him , atleaft he muft be thought to be religious^ 
 
 which is a demonftration, how great an inftrument of reputation Piety and 
 
 Religion is : and if thepretence will doe us good offices amongft Men , the 
 
 reality will doe the fame,befides the advantagcs,which we iliall receive from 
 
 the Divine benedidion. The pmr of godlinejje will certainly doe more 
 
 then the form alone. And it is moft notorious in the affairs of the Clergy, 
 
 whofc lot it hath been to fall from great riches to poverty , when their 
 
 wealth made them lefle curious of their duty-, but when humllity,and chafti- 
 
 ty, and exemplary fanftity have been the enamel of their holy Order , the 
 
 people like the Galatians would pull out their own eyes to doe them benefit. 
 
 And indeed God hath Angularly blelfed fuch inftruments to the being the 
 
 only remedies to repair the breaches made by facriledge and irreligion. But 
 
 certain it is, no Man was ever honoured for that , which tiiey efteemed vi- 
 
 videltMmi-' ^^°"^' ^^'^^ ^'^^^ S°^ ^""y ' ^^^ '^ '^'*''f^ "''^"y ^™^^ ' ^"'^ "'-''" ^^^^^ adhered 
 nibusviitnHs,ut^o^^^i^fl''''^^^^^ ^"'^ P'f>'<^hafes of henour.But among, all Nations whatfoe- 
 honcfta magis vcr they Called honour able put on the face and pretence of /Vr/«f. But I 
 iill!u'c?il'!' choofe to inftance in the proper cognifince of a Chriftian, [////w/V//^] which 
 fecms contradid^lory to the purpofes and reception of honour •, and yet in 
 the world nothing is a more certain means to purchafe it. Doe not all the 
 
 world
 
 Tire 1 1 1. of CJmJlian %cJigiGn , 403 
 
 world hate a proud Man •: And therefore what is contrary to himility is al- 
 (o coutr;idi(5bory to honour and refutation. And when the iVpoftle had gi- 
 ven command, that iri giv'trig honour rvc jhould orte go before another^ he laid 
 the t-'oundation of praifcs, and Panegy ricks, and Triumphs. And ^sHumt- 
 /.7)'isfecureagain{i: aflronts, and tempefts of defpght, becaufeitisbelow 
 them : fowhen by imployment, orany other ifliieof Divine Providence 
 it's drawn from its llieath and fecrecy,it fliines clear and bright as the pureft 
 andmoft pohllied metals. Humility is like a tree, whofe root, when it fets 
 deepeft in the earth rifcs higher, and fpreads fairer,and Hands furer, and lafts 
 longer-, every ftepofitsdeicent islikea rib of iron combining its parts in 
 unions indidbhible, and placing it in the chambers of fecurity. No wife man 
 ever loft any thing by celTion •, but he receives the hoftility of violent per- 
 fons into his embraces, like a ftone into a lap of wool, it refts and fets down 
 foft and innocently ^ but a ftone falling upon a ftone makes a colliiion, and 
 cxtrad-s fire, and findes no reft •, and juft fo are two proud perfons, defpiled 
 by each other, contemned by all, living in perpetual diflonancies, always 
 fighting againft affronts, jealous of every perlbn, difturbed by every acci- 
 dent, a perpetual ftorme within, and daily hiflTings from without. 
 
 4. Holinefjc and ol?c(iie»ce is an excellent prefervativeot life, and makes i2„ 
 it long and healthful . In order to which difcourfe, becauTe it is new, mate- 
 rial,and argumentative, apt to perfwade Men,who prefer life before all their 
 otlier interefts,! confider many things, i . In the old Teftament along and a 
 profperouslife were the great promifes of the Covenant . their hopes were 
 built upon it, and that was made the fupport of all their duty. // thou wilt ^^^^ 
 (diligently hcarhf}Uf/to thei'oicc of the Lo R D thy G D^ I will put none of 
 the^!fi\t(cs upon thee^ which I brought upon the Egyptians -^ for 1 am the Lord 
 that healcth thee : and more particularly yet, that we may not think piety 
 to be fecurity onely againft the plagues of Egypt -,000 makes his pro- 
 mife more indefinite and unconfined, Tee jlall (crve theLo RD your ^ <^ A ex a 
 and I will take fickncffe away from the mid ft of thee^ and will jnlfillthe number ' '' 
 of thy days, that is, the period of nature Hiall be the period of thy perfon, 
 thou llialt live long, and dye in a feafonnble and a ripe age. And this pro- 
 mife was fo verified by a long experience, that by Davids time it grew up 
 to a rule, If'hat Man is he that dcfireth life^ and lo^'eth many days that he may pj-^| , 
 fee good ^ Keep thy tongue from evil, and thy lips, that they fpeak no ^uilc. And 
 the fame argument was prefled by Solomon^ who was an excellent Philofo- 
 pher, and well skilled in the natural and accidental means of prefervation of 
 our lives. Fear the Lord and depart from evil, and it,p)all be health to thy Prov.j-*. 
 navel, and marrow to thy bones. Length of days is in the right hand of wijdome, yj^c ,^_ 
 forjlie is a tree of life to them that lay hold upon her. Meaning that the Tree of 
 life and immortality, which G O D hath planted in Paradife, and which if 
 Man had ftood, he Hiould have tafted, and have lived for ever, the fruit of 
 that Tree is offered upon the fame conditions, if we will keep the Com- 
 mandments of G O D, our obedience like the Tree of life Hiall confign us 
 to immortality hereafter by along and a healthful! life here. And there- 
 fore although in .V^^^ time the days of Man had been Hiortned, till they 
 came to threcfcore years andten^ or fourfcore years, and then their ffrength is but Hil 90. i». 
 labour and forrow ({ov Mofes was Author of that Pfalm ; ) yet to fliew the 
 great priviledge of thofe perfons whofe piety was great, yi/p/fj him felf at- 
 tained to one hundred and twenty years, which was almoft double to the 
 
 ordinary
 
 4C4 Of the eajinejfe Part in. 
 
 ordinary and determined period, 'S>i\x.Encch2\\dBlias never died, and be- 
 came great examples to us, that a fpotlefle and holy life might poffibly 
 have been immortal. 
 13' I fliall adde no more examples, but one great conjugation of precedent 
 
 obfervedby the Jewilli Writers: who tell us that in the fecond Temple 
 there were 500 high Priefts (I fuppoic they fet down a certain number for 
 an uncertain, and by 500 they menu very many) and yet that Temple la- 
 fted buc 420 years •, the reafon of this fo rapid and violent abfciffion of their 
 Pnelts, being their great and fandalous impieties : and yet in the firft 
 Temple, whole abode was within ten yeare as long as the fecond, there was 
 a fucceflion but of 1 8 high Priefts •, for they bting generally very pious, 
 and theprefervers of their rites and Religion ligainft the Schifm of ^rrc- 
 Z'^.i«»,and the defeftion oi'lfrael^ and the idolatry and irreligion of many of 
 the Kings of J^udah^ GOD took delight to reward it with a long and ho- 
 nourable old age. And Balaam knew well enough, what he faid, when in 
 Nutr.ij.io. his extafie and prophetick rapture he made his prayer, to G O D 5 Let mj 
 jonl dye the death of the righteous. It was not a prayer, that his foul might be 
 faved, or that he might repent at laft •, for repentance and immortality were 
 revelations of a later date •, but he m his prophetick extafie feeing what 
 GOD had purpofed to the Moabites^ and what bleffings he had referved 
 for l[rael^ prayes that he might not dye, as the Moabites were like to dye, with 
 an untimely death,by the fword of their Encmies,difpofle(red of their coun- 
 trey, fpoiled of their goods, in the period and laft hour of their nation •, but 
 , , ^ , . , , let my foul dye the death of the iuft, the death de- 
 
 M«/. ^. ...«.^.^^.^.. ^o;.oj, ,«^.. ^^^ J^.^^. ^^/f^i^j^f^i j^^^^i^^^^ . ^^^^\ j^^^j^^ ^^,j^.^,^ 
 
 ■^o.-HMTizit^^vava.K-ikit^^va.yAi.'boioa. GOD promifed to ylbrabam^ that he ftiould re- 
 
 turn to 
 
 MorinicanonctinatUch;-ymk:lmqui^wiisiiniiCK _ „ 
 
 Miiemem,ucceitbnntfuncYa cumgirmtii. For the death of the riglitcous is like the de- 
 fcending of ripe and wholefome fruits from a plealantand florid tree •, our 
 fenfes intire, our limbs unbroken , without horrid tortures , after provi- 
 fion made for our children, with a blefting entailed upon pofterity, in the 
 prefenceofour Friends, our deareft relative clofingupour eyes, and bind- 
 ing our feet,leaving a good name behind us.O let my foul dye fuch a death; 
 for this, in whole or in part, according as G O D fees it good, is the man- 
 ner that the righteous dye. And this was Salaams prayer. And this was the 
 ftate and condition in the old Teftament. 
 
 In the Gofpel the cafe is nothing altered. For befides that thofe aufteri- 
 ^' ties, rigours and mortifications, which are in the Gofpel ad vifed, or com- 
 manded refpedively, are more falutary, or of leffe corporal inconvenience 
 thenavitious life of intemperance, or Iuft:, or carefulneft^e, or tyrant cove- 
 toufnefle, there is no accident or change, to the fufferance of which 
 the Gofpel hath engaged us, but in the very thing our life is carefully 
 Mauiiio' provided for, either inkinde , or by a gainful exchange: He that lofeth 
 ''^' his life for my fake (hall fndeit^znd he that mil fave h/s life jhalllofe it. And al- 
 though G O D, who promifed long life to them that obey, did not pro- 
 mife that himfelf would never call tor our life, borrowing it of us, and re- 
 paying it in a glorious and advantagious exchange, yet this very promife of 
 giving us a better life in exchange for this, when we expofed it in Martyr- 
 dom, does confirm our titleto this, this being the inftrument of permutati- 
 on with the other •, for G O D obliging himfelf to give us another in ex- 
 change
 
 Pare in. ofChrijlian %fji^wn, 40^ 
 
 ch.ingeforth!s, wheninafesexcaorJinary he calls for this, lays plainly, 
 that this is our prcfent right by grace and the title of the Divine promifes. 
 But the promifes are clear. For S. Pad calls children to the oblervation of 
 the fifth Commandment by the fame argument, which GOD ufed in the 
 firft promulgation of it. Honour ihj Fathtr and th) Mother ^yvhkh i< i/je fr/t ^ph<iC.6.i,i. 
 ComrnandfhCiit with Fromi(i\ th.it tt m.iy b: welt with thci\ and th.tt thonnidjeji 
 livi loyt^uvo^itht: c^irth. Vox z\l\\o\.\i2,\\i\\tGo'iV)dhQ , <.. ,^ „, , ^ 
 built upon better promiles then the Law, yet it k£, iSj,,K£y .^yc,7n,i^^Jh.^% 
 hath the fame too, not as its foundation, but as ap- Sophod. I'hiiofl. 
 
 pendencies and adjunds of grace, and fupplies of need. Godlinefje hath the ^ Tim. ^.x. 
 Vromifeofthislife.tsrvclLtsofthe life that ts to come That is plain. And al- 
 though CHRIST revealed his Fathers mercies to us in new exprefles, 
 and great abundance •, yet he took nothing from the World, whichever 
 did in any fenfe invite piety, or indear obedience, or cooperate towards feli- 
 city. And therefore the promifes, which were made of old, are alfo prefup- 
 poled in the new, and mentioned by intimation, and implication within the 
 greater. When ourbleffed S A V I O LI R in feven of the eight beatitudes 
 had inftjnced in new promifes and rewards, as Heaven^ feeing of G o d, life m^ j 3. &; . 
 f/.T/jj/, in one of them, to which Heaven is as certainly conlequent as to Vai. j. 
 any of the reft, he did choofe to inftance in a temporal bleifing , and in the 
 very words oFthe old Teftament to Hiew, that that part of the old Cove- P'»'- n- = ' 
 nant, v.hich concerns morality, and the rewards of obedience, remains firm 
 and included within the conditions of the Golpel. 
 
 To this purpoie is that faying of our bleifed SAVIOUR-, Man liveth 
 
 I?. 
 
 Wt b-j bread alon!.\b:it by every jvsrd^ that proceedeih out of themoithcfGod-^ Djut.8.; 
 meaning that befides natural means ordained for the prefervationofour '*^^*''''■'^•'^ 
 lives, there are means fupernatural and divine. Gods blelTmg does as much 
 as bread: nay it is. Every word proceeding out of th: mom h of God., that is,- 
 ev^ery precept and commandment of God is (o for our good, that it is in- 
 tended as food and Phyiick to us, a means to make us live long. And there- 
 fore God hath done in this as in other graces, and ifl'ues Evangelical, which 
 he purpofed to continue in his Church for ever. He firft gave it in miracu- 
 lous and extraordinary manner ^ and then gave it by way of perpetual mi- 
 niftery. The holy Ghoft appeared at firft like a prodigy, and with miracle-, 
 Hedefcendedinvifiblereprefentments, exprefltng himfelfin revelations, 
 and powers extraordinary : but it being a promife intended to defcend 
 upon all ages of the Church, there was appointed a perpetual miniftery for 
 its conveyance -, and ftill, though without a fign or miraculous reprefent- 
 ment, it is miniftred in Confirmation by impofition of the Bifliops hands. 
 And thus alfo, health and long life, which by way of ordinary benedidion 
 is confequent to piety, fiith and obedience Evangelical, was at firft given in 
 a miraculous manner, that fothe ordinary effeds being at firft confirmed 
 by miraculous and extraordinary inftances, and manners of operation, 
 might for ever after be confidently expeded without any dubiration, fince 
 it was in the fame manner configned, by which all the whole religion was, 
 by a voice from heaven, and a verification of miracles, and extraordinary 
 fupernatural effeds. That the gift of healing and prefervation, and reftitu- 
 tionoflifewas at firft miraculous, needs no particular probation. AH the 
 ftory of the Gofpel is one entire argument to prove it-, andamongftche 
 fruits of the Spirit Saint /'.t;// reckons gifts of healing :in6. government^ and 
 
 helps.
 
 4o 6 Of the e^fm ejfe Part iii. 
 
 helps^ or cxteriournfliftances and advantages • to rcpitfcnc tir.tit was in- 
 tended thelite of Chiiftian people fhoiild be happy and healthful for ever. 
 Now that this grace alfodefcended afterwards in an ordinary miniftery is 
 
 J*"""^'*'*^' recorded by Saint f^amcs: Is anj m.m jlck amongjl yo» -'. let htm call for the 
 elders of the Chftrcb^ and let them fTd'j over him^ anointing him with oyl ir) the 
 name of the Lord ■■, that was then the ceremony, and the blelTing and efFcd 
 isftill^ iot the prayer o( faith Iha/l (av the fick^a/J the Lordjhall raif himup. 
 ¥or It is obfervable, that the blelhng of healing, and recovery is not ap- 
 pendant to the anealing, but to the prayer of the Church, to rtianifeft that 
 the ceremony went with the firft miraculous and extraordinary manner • 
 yet that there was an ordinary miniftery appointed for the daily convey- 
 ance of the bleffuig : the faithful prayers and offices of iioly Priefls Ihall ob- 
 tain lite and health to fuch perfons, who are receptive of it, and in Ipiritual 
 and apt difpofitions. And when we fee by a continual flux of extraordinary 
 benedidion, that even fome Ciuiflian Princes are inftruments of the Spirit 
 not onely in the government ^hwt. in the j^/^yj ^/Z/c-f //«^ /w, as a reward for 
 their promoting the juft interefts of ( "hriftianity, we may acknowledge our 
 felves convinced, that a holy life in the faith and obedience of J E S U S 
 CHRIST may be of great advantage for our health and life,by-that 
 
 Fnturit Mobu inftancc to entertain our prefent defireSjand to eftabliili our hopes of life 
 
 rcjmcaionk prp.-ml 
 
 zimumin tc ^'-cii'^i- 
 
 nonfmiii n(lcriclii, ut pcccati fciamm cj[e quod cater't adhuc vhcntcs frttrnmiunturm cmve : juflitia^quM 
 
 tu adokfccntiam in alunn tetalc nicntiris. Dixit S. Hicron. Vaulo Concordunp vigtlv dr-jjin ccnft.l. i . f. 8. 
 
 16. For I confider that the fear of God is therefore the beft antidote in the 
 World againft ficknefle and death, becaufe it isthedired: enemy to fin, 
 which brought in ficknefle and deaths and befides this that G O D by 
 fpiritual means fliould produce alterations natural , is not hard to be under- 
 ftood by a Chriftian Fhilofopher, take iiim in either of the two capacities. 
 2. For there is a rule of proportion, and analogy of effedts, that if fin de- 
 ftroys not onely the foul but the bodyalfo, tiieii may piety prelerve both, 
 Rom. J. 20. and that much rather-, for ////», that is, the effeds and confequcnts of 
 fin, hath abounded then [ha!/ grAce fuperabouhd^ that is, CHRIST hath 
 done us more benefit, then the £U1 of ^-idam hath done us injury, and there- 
 fore the effeds of fin are not greater upon the body, then either are to be re- . 
 ft ored or prevented by a pious life. ' 3 . T here is fo near a conj undion be- 
 tween foul and body, that it is no wonder if G O D meaning to glorific 
 both by the means of a fpiritual life,fuf!ers fpirit and matter to communicate 
 in effedls and mutual imprefles. Thus the waters of Baptifmepurifie the 
 foul •, and the holy Eucharift, not the fymbolical, but the myfterious and 
 Ipiritual part of it, makes the body alio partaker of the death of CHRIST 
 and a holy union. The flames of Hell whatfoever they are , torment ac- 
 I curfed fouls, and the ftingsof Confcience vexanddifquiet the body. 4. And 
 
 if we confider that in the glories of Heaven, when we fliall live a life purely 
 fpiritual, our bodies alfo are fo clarified and made fpiritual, that they alfo be- 
 come immortal^ that {fate of glory 'being nothing clfe but a perfection of 
 this ffate of grace, it is not unimaginable, but that the foul may have fome 
 proportion of the fame operation upon the body as to conduce to its pro- 
 . longation, as to an antepaft of immortality. 5. Forfince the^body hath all 
 its hfe from its conj undion with the foul, why not alfo the perfedion of 
 life according to its prefent capacity, that is, health and duration from the 
 
 per-
 
 pare III. ofChriftian %cligion, 407 
 
 perfection of the foul, I mean from the ornaments of grace:' And as the 
 bleflednefleof the foul (faith the Philofopher) confifts in the fpeculation of 
 honeft and jiift things, fo the perfedion of the hody, and of the whole Man 
 conlifts m the pradick, the exercife and operations of virtue. 
 
 But this Probleme in Chnftian Philofophy is yet more intelligible , and 17; 
 will be reduced to certain experience, if we confidergood life in union and 
 concretion with particular, material , and circumftantiate adions of piety. 
 For thefe have great powers and influences even in Nature to reltore heakh 
 and preferve our lives. Witnefle the fweet (leeps of temperate perfons, and 
 their conftant appetite, which Timothais the fon o'iConon obfcrved , when ",,7^ lim.pi. 
 he dieted m vLuo's Academy,with itvere and moderated diet-., Thc-j that Sup \\Ad.-mH /fsr- 
 rvith pljto, arc jvcllth: next daj. Witncde the fymmetry of palTions in meek |:"'"''''/«;^ •^,.' 
 Men, their freedom from the violence of enraged and palTionate indifpofi- '"■^.fjra!^^"^ 
 tions, the admirable harmony and fweetneile of content, which dwels in the 
 retirements of a holy confcience, to which if we adde thofe joyes , "^ which ',^"7^ jop^w 
 they onely underfhmd truly, who feel them inwardly, the joyes of the Iioly ^^^'' I' "?\^' 
 Ghoft , the content and joyes which are attending upon the lives of holy A'otVs^. 
 perfons are moft likely to make them long and healthful, t For twrv we live'^'!^- "' ^^'^c- 
 (laith S.\\nt Paul) if ^ ftand faj} w the LORD. It would prolong Saint "/,';^''^J'^^^^^^ 
 Paiifi life to lee his ghoftly children per fevere in holinelTe ^ and if we an- Timcyd.' 
 derftood the joyes of it, it would doe much greater advantage to our felves. ^ -T"'"? • ^^ 
 But if we confider a fpiritual life abftraftedly, and in it felfe, piety produces 
 our life, not by a natural effcieticj ^ but by Divine Betiedi^ion. GOD 
 gives a healthy and a long life as a reward and bleffing to crowne our piety 
 even before the fons of men : for fuch as be bkfjedofhim (ha//i»hcrit the earth, pfji.57.ii. 
 hi(t they that he ciirfcd of him jhallhe cut off. So that this whole matter is princi- 
 pally to be referred to the ad of GOD, either by wayes of nature, or by 
 inftruments of fpecial providence, rewarding piety with a long life. And we 
 iMl more fully apprehend this, if upon the grounds of Scripture, reafon^ 
 and experience we weigh the contrary. M'ickcdnejje is ih: way to jhcrten Pi or. 10.17. ■ 
 oitr daycs. 
 
 Sin brought Death in firft-, and yet Man lived almoft a thouf^nd yeers. 1 9. 
 But he finned more , and then Death came nearer to him ^ for when all the 
 World was firil: drowned in wickednene,and then in water,G O D cut him 
 (liorter by one halfe, and five hundred yeers was his ordinary period. And 
 Man finned ftill,and had ftrange imaginations , and built towers in the ayr, 
 and then about /'t'/c;^^ time GOD cut him fliorter byonehalfyet, two 
 hundred and odde yeers was his determination And yet the generations of 
 the World returned not unanimoufly to GOD, and G O D cut him off 
 another half yet •, and reduced hmi to one hundred twenty yeers. And by 
 Mojrs time, one halfe of the finall remanent portion was pared away, redu- 
 cing him to threefcore yeers and ten. So that unlefTe it be by fpecial dif- 
 penfation , Men live not beyond that term , or thereabout •, but if G O D 
 had gone on ftill in the Hime method , and (liortned our dayes as we 
 multiplyedour finnes, we fliould have been but as an Ephemeron. Man 
 fliould have lived the life of a Fly, or a Gourd, the morning Ihould 
 have feen his birth, his life have been the term of a day, and the even- 
 ing mufi: have provided him of a fiiroud. But GOD feeing Mans 
 thoughts were onely eviU continually ^ he was refolvcd no longer fo to ffrive 
 with him , nor def^roy the kinde , but punidi individuals onely ajid fio-
 
 40 8 Of the eajinejfe Pan m. 
 
 Prov.19. i6. 
 
 gleperfons, and if they finned, or if they did obey , regularly their life 
 
 ihould be proportionable. This GOD fetdown for his rule, Ertll fhall 
 
 Jlay the wicked ferjon. And he that keepeth the Commandements keefeth his own 
 
 foul , hut he that deffijeth hts own wayes f])all dje. 
 
 19. But that we may fpeak more exadly in this Probleme,wemuftob- 
 
 ferve , that in Scripture three general caufes of natural death areaffigned, 
 
 Nature , Providence , and Chance. By thefe three I onely mean the feve- 
 
 ral manners of Divine influence , and operation. 
 
 1^lZ:Z^';..anu.ncfas. Tor G O D Only predetermmes and what IS chan- 
 
 tad ipumathtrca demo ged in the following events by Divine permif- 
 
 Subduaun, mmcs & Mv:t fcbmm ^^^^ ^^ j^jg q q j) ^^^ j^^^ j„ jj^gj^ ^g^g^^^j 
 
 semonqucpms tarda neccfttas manner doc cooperate. The laymgot David coa- 
 
 Lcthicsnipuitgradum. ccming Saul With admirable Philofophy defcribes 
 
 Herat. 1. .. c3tm.OJ. 5. ^^^ ^^^^^ ^^^^^^ ^^ ^^^^^^ ^,^^^ j-^^^ ^^^^^ ^^.^ 
 
 I Sam. i6. to. furthermore , As the LOR D liveth, the Lord jlall [mite him^ or his 
 day (hall cometodie^or he fhall defcend into battel and perijl. The firft is fpe- 
 cial providence. The fecond, means the term of Nature. The third is that 
 which in our want of words we call Chance or Accident, but is in effed: 
 nothing elfe but another manner of the Divine Providence: That in all 
 thefe, fin does interrupt and retrench our lives is the undertaking of the 
 following periods. 
 
 I . In Nature fin is a caufe of dyfcrafies and diftempers, making our bo- 
 dies healthlefle , and our dayes few. For although GOD iiath prefixed 
 a period to nature by an univerfal and antecedent determination, and that 
 naturally eveiy Man that lives temperately , and by no fupervening acci- 
 dent is interrupted, fliall arrive thither-, yet becaufe the greateft part of 
 our lives is governed by will and underftanding, and there are temptations 
 to intemperance, and to violations of our health , the period of Nature is 
 fo diftind a thing from the period of our perfon , that few Men attain thi- 
 ther , which GOD had fixed by his firft law and preceding purpofe, but 
 end their dayes with folly , and in a period which GOD appointed them 
 with anger, and a determination fecondary,confequent,and accidental. And 
 ^ therefore fayes David^ Health is farre from the ungodly^ for they regard not thy 
 
 MnExod.^j. ^nuu.,,.unuu.uco,ijf. .^/«/^/. And to this purpole is that faying of^ ^^.«- 
 
 cor/oboratm calidum&lwmdum tiervtmam- ezrA. ^ He that IS United tO GOD, the rOUntaiB 
 
 ma, & tunc vnk hmo idira h,). itatum im;ii>. < qj-" Lifg^ [^jg foul being improved by grace,commu- 
 inlfdta!"Stmt7umTm]nhmcmdum. ' nici^tcs tothebody an eftablifiiment of its radical 
 Tm tmium ego fmis crate; as mijcco : ' moifture, and natural heat,to make it more health- 
 
 vnumvakiudmue- inmjwmmOcdiptm c fyj j^at fo it may be more inftrumental to the fpi- 
 
 Secundum amoim i & fnpoi IS tcrtium: , ■ i ■ ^ , in- tltiJ 
 
 ^tio, qui fafercfoient, cunt haufio demnm. Htual Operations and piodudtions ot the loul , ana 
 Nam qimtm efi baud attifim crater mens, c jj fgjf ^e prefervcd in pcrfedl conftitutition. Now 
 ct"?— ' '""^"""'"'' how this bleiTiHg is contradiaed by the impious life 
 
 mmpiurimiim vmiind'ttum'mvas pmvuium, of a wicked pcrfon is cafic to be undcrftood , if we 
 surmtfincmm^qncm repict,ncgot,o. confider that from ^^ drunken Suriets come dilTolu- 
 
 tion of members, Headaches, Apoplexies, dangerous falls , fradure of 
 bones, drenchings, and dilution of the brain, inflammation of the liver, cru- . 
 dities of the ftomack, and thoufands more , v/hich Solomon fums up in gene- 
 ♦Prov.1j.a9. ral terms. "^ Who hath woe ^-who hath forrow, who hath rednefje cf ej:s': They 
 that tarry long at the wine. I (hall not need to inftance in the fad and unclean- 
 ly confequents of luft, the wounds and accidental deaths, which are occafi- 
 
 oned
 
 Pirtiii. ^ ofChnjlian^Iichgion. acq 
 
 oned by jealoulies, by vanity, by peev!l]ine(le, vain reputation, and animo- 
 iities, by melancholy and the defpairoFevilconfciences-, and yet thefearc 
 abiindantargument, that when GOD lb permits a Man to runhiscourfe 
 ofnature, that himfelFe does not intervene by an extraordinary influence, 
 or any fpecial ads of"providence,bntonely gives his ordinary alfiftance to 
 natural caufes , a very great part of men make their natural period Ihorter, *- 
 and by (in make their dayes miserable and tew. 
 
 2. Oftentimes Providence intervenes , and makes the way iliorter : God ii, 
 for the iniquity of man not Uiftering nature to take her courle, but (lopping 
 her in the inidif of her journey. Againft this /Jjw'i prayed : Om^God^ cut pi'.'I.ioj.m 
 me not of in the midjl of mj dayes. But in this there is fome variety. For 
 GOD does it fometimes in mercy, fometimcs in judgement. The rtghu- lia. %i. '• 
 OHS dy^and no wanregardeth^not conlldcringthdt they are taken An a^) from the 
 evill to come. GOD takes the righteous Man haftily to his crown , left 
 temptation fnatch it from him by interrupting his hopes, and fanL'tity. And 
 this was the cafe of the old World. For from Adam to the flood by the Pa- 
 triarchs were eleven generations, but by Cains line there were but eight, fo 
 that C^/;?; pofteiity were longer liv'd : Becaufe GOD intending to bring 
 the flood upon the World , took delight to refcue his cled from the dan- 
 gers of the prefent imparity,and the future deluge. Abraham lived five yeers 
 lefle then his fon ifaac^ it being (fay the Dodors of the Jewes) intended for 
 mercy to him , that he might not iee the iniquity of his Grandchild e[am. 
 And this the Church for many ages hath believed in the cafe of baptized 
 Infants dying before the ufe of reafon. For belides other caufes in the order 
 of Divine Providence, one kind of mercy is done to them too-, for although 
 their condition be of a lower form , yet it is fecured by that timely (fliall I 
 call it c") or untimely death. But thefe are cafes extraregular^ ordinarily 
 and by rule, G O D hath revealed his puvpofes of interruption of the lives 
 of Tinners to bein anger and judgement •, for when men commit any fignal 
 and grand impiety, GOD fuffeis not nature to take hercourfe, but ftrikes 
 aftrokewithhisownhand. To which purpofe, I think it a remarkable in- 
 Itance which is reported by Epiphanius , that for ^33 2 yeares , even to the Hb.i.tom.i. 
 20''' age,there \v;is not one example of a fon that dyed before his father,but ^*"*''' §-^- 
 the courfe of nature was kept, that he who was firft born in the defcending 
 line, did dye firft-, (I fpeak of natural death , and therefore Abel cannot be 
 oppofed to this obfervation) till that Tcrah the father oi Abraham taught 
 the people to make images of clay and woriliip them -, and concerning him 
 it was firft remarked, that Haran died before his father Tcrah tn the land of his Gcn.i i. il. 
 -nativiij : God by an unheard of judgement , and a rare accident puniftiing 
 his nev;ly invented crime. And when ever fuch intercifion of a life happens 
 to a vitious perfon, let all the World acknowledge it for a judgement ^ and 
 when any Man is guilty of evill habits or unrepented fins, he may therefore 
 expeft it, becaul'e it is rhreatned and defigned for the lot and curfe of fuch 
 perfons. Thisisthreatned to covetoufnefte, injuftice, andoppreflion. As a 
 Partridge fillet h on cgs^ and hatchet h them not , fo he that getteth riches and not 
 bf right ^ (hall leave them w the midfi ef his dajes^ and at his end f}]all he a Fool. Jer. 17.13, 
 The fame is threatncd to voluptuous perfons in the higheft carelfes of de- 
 light^ and CHRIST told a Parable with the fame defigne. The rich man 
 faid 5 Sod take thine eafe-, but GOD anfwered , O Fool^ this night (l)aU 
 thy ftul be required of thee, Zimri and Cozhi were (lain in the trophies of 
 P p thek
 
 4 1 o Of the caftncjje ^ part m. 
 
 y their luft •, and it was a fad ftoiy , ^^ Iiich \\as told by Ihomtu Cantiprata- 
 
 tantts : Two religious perfons tempted by each other in the vigour of 
 their youth , in their very firft pleafures and opportunities of fin were both 
 ftruck dead in their embraces and pofture of entertainmment. GOD 
 jiChron.ij.xo fmotej'^tr^/'i'jwforhisururpation and tyranny, and he died. SuhI died for 
 ' Chton.10.15 djfobedience againft GOD, and asking couniel of a PythoniHe. GOD 
 r Chron.ii.i8 fmote Uzztah with a leprofie for his profonenede, and diftrefted J.haz fore- 
 »Chron.i6.i. jy fg,- {^[5 fucriledge, and fent a horrid difeafe upon Jchoram for his idolatry. 
 * '"°*'^'**'Thefeinftancesreprefent voluptuoutnefle and covetoufnefle, rapine and 
 injuftice, idolatry and luft , protanenelle and ficriledge as remarked by the 
 fignature of exemplary judgements to be the means of Oiortning the dayes 
 ot man -, God himfelte proving the Executioner of his own fierce wrath. 
 ]cr.i8. 16. I inftance no more, but in the lingular caie of Hananiah the falie Prophet, 
 Ihns faith the LO RD^ Behold J will cut thee from ojf'th: fice of the earth-. 
 This year thoii [hah dte^ becaufe thou haft taught rcbeiiion a^.tmjl th: Lo RD, 
 That is the curfe and portion of a falfe Prophet , a ihort life , and a fudden 
 deaih . of GODS own particular and more immediate infli(ftion. 
 !*• And thus alfo the fentence of the Divine anger went forth upon crimi- 
 
 nal perfons in the new Teftament: Witnefle the difeafe of //fr<^^, fudas 
 hanging himfelfe, the bhndenefle of £/ywrff , the fudden death of Ananias 
 and Saphtra^ the buffetings with which Satan afiiided the bodies of perfons 
 excommunicate. Yea, the blefled Sacrament ofCHRISTS body, and 
 blood 5 which is intended for our fpiritual life, if it be unworthily received, 
 1 Com I. JO. proves the caufeofa natural death. For this canfe many are rvcak and fi.kly 
 among yon, and many are fallen ajleep, faith S. Paul to the Corinthian Church. 
 23. 3. But there is yet another manner of ending Mans life, by way of 
 
 chance or contingency •, meaning thereby the manner of G O D S provi- 
 dence, and event ot things which is not produced by the difpofition of na- 
 tural caules, nor yet by any particular and fpecial ad ot G O D ^ but the 
 event, which depends upon accidental caufes, is not fo certain and regular as 
 nature, not fo conclufive and determined as the ads of decretorie Provi- 
 dence, but comes by difpofition ot caufes irregular to events rare and acci- 
 dentall. This £)4wiexprefles by entnng into battell-, and in this as in the 
 other , we muft feparate cafes extraordinary and rare , from the ordinary 
 and common. Extraregularly and upon extraordinary reafons, and permii- 
 fions we finde, that holy perfons have mifcarried in battle. So the Ifraelites 
 fell before Benjamin^and Tonathan^znd liriahymd many of the Lords cham- 
 pions fighting againft the Phihftines-, but in thefe deaths as God ferved 
 other ends of providence, fo he kept to the good men that fell , all the mer- 
 cies of the promife by giving them a greater bleiling of event and compen- 
 fation. In the more ordinary courfe of divine difpenfation , they that 
 prevaricate the Lawes of God, are put out of protedion •, God withdrawes 
 his fpecial nravidcnce, or their tutelar Angel , and leaves them expofed to 
 theinfluen" ofheaven, to tliepowcrofaconftellation, to the accidents 
 ot humanity, to the chances of a battle, which are lb many and various, that 
 it is ten thouland to one, a man in that cafe never efcapes ^ and in fuch vari- 
 ety of contingencies there is no probable way to alluie ourt^ifety, but by 
 a holy life to endear the providence of God to be our Guardian. It was a 
 remarkable faying of Deborah , The Stars fought in their courfes , or in their 
 irhes^ againji Sifera. Sijera fought when there was an evill afped , or malig- 
 nant
 
 Pare in. ofChriJlian%elipon, 41 1 
 
 nant influence of heaven upon him. For even the Imalleft thing,that is in op- 
 poiidon to us, is enough to turn the chance of a battle -, that ^although it be 
 uecelTary for defence of the godly, that a fpecial providence Hiould inter- 
 vene, yet to contound the impious, no fpecial aft is requifire. If God ex- 
 pofes them to the ill afped of a Planet, or any other cafualty, their days are 
 interrupted , and they dy«. And this is the meaning of the Prophet 
 Jeremy. Beriotjee difr/uyedat the fi^ns of hcivcn^for ,. . , Jcr. lo, z. 
 
 the HcMhm .re d.fmayd at then, , m,,uUv^, that /-iC^::^'^ ytX^:^£::;f 
 God will over- rule all inferiour caiifes for the lafety •S-'«"'d i">:-i mUuiii nputjb.uur,\,n'ie po- 
 of his fervants ^ But the wicked lliall h-i expofed to X'fT/' '"''^f' >'>*'"'"'^'- ""/"/w; 
 chance and humane accideius-, and tiic hgns of hea- h</7;//«i vmus omnmo MptHas lUri/ni 1 
 Vc,wliichoftheml'elvesdobut rigniHe,oratmoftbut ^'^^ f '^t'^^^*''^>'f^'' :)!^^<>'^iTi ly'd^xi, 
 difpofe,and incline tou-ards events,lliall be enough to V^^Jl'/^/^X /S'"' '^/'?'^^^«''«^- 
 aftuatCjand confummatc their mine. And this is the Mi* ?i;a«a.) .; iun!2Hci- Ivnitfi ^ ^V- 
 meaning of th It proverb of the Jewes, '^ ifracl hath ^^j'''!"' ''Hi^.'",'/^''°^'*7^"V4'?.««*''' "-eo-- 
 no planet •, which they expounded to mean ■, it they >&ici -n ^6 h,>ufii\<>y h iv d^.^^aToi' 
 cbfei-ve the Law, the Planets lliall not hurt them, J'»*V^^''^''^'^**f■'^'"^'l-"^an. '""^''" 
 Godwin ovev-rule all their influences: but if they h^TJi^74^^''W^pTl>J^:!:"^'d^^^^^^^ 
 prevaricate, and rebell, the leaft ftar in the fir- — -sapicisdm'/iibmaftns. 
 mamentofheavenllKiU bid them battle, and over- 
 throw them: A ftone ihall lie in a wicked mans way,and God lliall To ex- 
 pofe him to it, leaving him fo unregarded and defencelede, that he lliall 
 {tumble at icand fall, and break a bone and that ihall produce a feaver,and 
 the feaver Ihall end his days. For not onely every creature, when it is fet ort 
 by God, can prove a ruine, but if we be not by the providence of God de- 
 fended againft it,we cannot behold the leaft atome in the Sun without dan- 
 ger of loling an eye, nor eat a grape without fear of choaking, nor fneaze 
 without breaking ot a vein. And ydri/ts going to the ground, purged his 
 entrails fonh,and fell down unto the earth and died. Such and [o miferable is 
 the great infecurit)' of a linner And of this J oh had an excellent meditation^ 
 Hew oft is the candle cf the wicked put out ! And how oft cometh their de- Job 1 1.17. 
 Jlruciion upon them \ God dt fin but eth for rows in his anger. For rvhat pleafure ^ 
 hath he in his houfi after him^ when the number of his moneths is cut off in the 
 midfl f This is he that dyeth in his fullflrength^being wholly at eafe and quiet, 
 
 I fum up this difcourfe with an obfervation, that is made concerning the 
 family of t-h^ upon which for the remifnefle of difcipline on the Fathers 
 part, and for the impurity and profanenelTe of his Sons, God fent this 
 curfe-, aH the t/u'reaje of their hotifc jha/I die in the four of their age. Accor- 
 ding to chat Hid maledidion it hipned for many generations •, The heir of ' ^'^' '" *'' 
 the family died as Toon as he begat a Son to fucceed him j till the family 
 being wearied by lb long a curre,by thecounfelofi?/*^^/ fehananSenZa- 
 rW>,betook themfelves univtrfally to a fedulous, and moft devout medita- 
 tion of ihe Law, that is, to an exemplar devotion, and ftrid religion •, but 
 then the curfe was turned into a blefling, and the line mafculine lived to an 
 honourable old age. For the Dodors'of the Jews faid, that God often 
 changes his purpofes concerning the death of man, when the fick perfon is 
 liberiil m alms^\jx fetvent in prayer^or changes his name, that is, gives up his 
 name to God, by the ferious purpofes and religious vows of holy obedience. 
 He thatfoliowith after righteoufnejje (alms , it is in the vulgar Latine) and mer- p^.^ , ^ 
 ly^fifjdahlife^ that verifies the firft-, and the fervent prayer of Hezekiah is a ' " 
 greatinftanceofthcfecond-, and all the precedent difcourfe was intended 
 
 P p 2 for 
 
 jIJjlC. 
 
 34^
 
 4 1 2L Of the eafin^jfc v^n m.; 
 
 for probation of tlie third, and piovts th.it no difeaft; is. fo deadly as a dead-, 
 lyfin^ And the ways ot nghtcoulhefle aicthcLetore.advantagts of health,. 
 and prefervativesot hl-e(\vhen lieahli and hfeare good for us ) bccaule they 
 arc certain title to all GODS pronv.tes and blellings 
 ^ _ Upon fuppofition ot thele premifes I coniider, there is no caufe to won- 
 
 der, that tender perfons, and the fofteft women endure the violences of.ui 
 and Phyfick, fliarp pains of caufticksand cupping glafles, the abfcinion of 
 themoft fenfible part for piefervation of a mutilous and imperfe(fl bo- 
 dy ^ but it is a wonder, that when God liath apponued a remedy in grace, 
 apt to preferve nature, and that a dying unto fin lliould prolong our natural 
 life, yet few men are willing to try the experiment •, they will buy their 
 life upon any conditions in the world, but thofe, which are the btft and eafi- 
 eft: any thing but religion and fanftity, although for fo doing they are 
 promifed, that immortality lliall be added to the end of a long life, to make 
 the life of a mortal partake of the eternal duration of an Angel, or of GOD 
 himfelf. 
 ^ ^^ 5 . The lafl: teftimony of the excellency and genrlenefs of C H R I S T S 
 
 Kd'gwfapi- yoke, the fair load of Chriftianity, is the reafonablenefieofit, and the un- 
 cntiam adaiigct rcafonablenefleof its contrary. For whatfoever the wifeft men in the world 
 rehv'imm. '" ^^^ nations, and religions did agree upon as moft e.xcellent in it felf, and 
 LniftTir. ofgreatefl: power to make political, or future and immaterial fehcities, ali 
 2c?&>^)«f ctr ^ j.|.,.j^ ,j^j much more the holy JESUS adopted into his Law ^ for they re- 
 -JrHr Afchy. ceiving fparks, or lingle irradiations from the regions of light,or elle having 
 Prometb. fjif tapei's Hiining indeed excellently in reprefentations and exprcfles of mo- 
 rality, were all involved and fwallowed up into the body oflight,the Sun 
 of righteoufnefle. Chrifts difcipline was the breviary of all the wiidome of 
 thebeft men, and a fair copy and tranfcript ol his Fathers wifdome-, and 
 there is nothing in the laws of our religion, but what is pcrftdive o-f our 
 fpirits, excellent rules of religion, and rare expedients of obeying God by 
 the nearefl ways of imitation, and fuch duties which are the proper ways of 
 doing benefits to all capacities and orders of men. But I remember my de- 
 fignnowisnot to reprefent Chriftianity to be a better religion tlienany 
 other 5 for I fpeake to Chriftians, amongft whom we prefuppofe that : but 
 I defign to invite all Chriftians in name, to be fuch as they are called, upon 
 the intereft of fuch arguments, which reprefent the advantages of obedience 
 to our religion, as it is commanded us by God . And this I lliall do yet fur- 
 ther by confidering, that thofe Chriftian names who apprehend religion as 
 the faihion of their Countrey, and know no other uleof a Church but 
 cuftomary, or fecular and profane, that fuppofing Chriftian religion to have 
 come from God, as we all profefte to believe, there are no greatei fools in 
 the world then fuch, whofe life conforms not to the pretence of their 
 baptifme and inftitution. They have all the fignes and charaders of fools, 
 and undifcreet, unwary perfons. 
 
 I. Wicked perlbns, like children, and fools, choofe the prefent whatfo- 
 -i- '' everit is, and neglcd the infinite treafures of the future. They that have 
 no faith, nor forefight, have an excufe for fnatching at what is nowrepre- 
 fented, becaufe it is that all, which can move them •, but then fuch perfons 
 are infinitely diftant from wifdome, whofe underftanding neither reafon 
 nor revelation Jiath carried further then the prefent adherencies ; not onely 
 becaufe they are narrow fouls who cannot look forward, and have nothing 
 ^ to
 
 ipart III. of Qmjlian Religion. 4 1 3 
 
 todiftinguidi them from beafts who enjoy the prefent, being carelefle of 'E/^Ki.- >jj 
 what is to come -, but alfo becaufe whatfoever is prefent is not fit latisfadi- J)^ p^"." ^f 
 on to the fpiric-, nothing but gluttings of the fenfe, and fottilh appetites. IJ.^^Jni/o!!!''' 
 Mofes was a wife peifoii, and fo eftcemed, and reported by the fpirit of God, '^f'j'^s* " A' 
 becaufe be defpijed the pleafures of rh.iraohs court Juving.in qctothcrecom- '^"od!"' 
 fen(e of reward : that is , becaufe he defpifed all the prefent arguments of 
 delight, and preferred thofe excellencies which he knew Ihould be infinite- 
 ly greater, as well as he knew they ihould be at all. He that would have 
 rather chofen to ftay in the theatre, and fee the fports out, then quit the 
 prefent fpedacle upon aillirance to be adopted into Ccfars family, had an 
 offer made him coo great for a fool , and yet his misfortune was not big 
 enough for pitj^, becaufe he underftood nothing of his felicity, and re- 
 jeifled what he underftood not. But he that prefers moments before eter- 
 nity, and defpifes the infinite fucceffions of eternall ages, that he may enjoy 
 the prefent,noc daring to truft God for what he fees aot, and Iiaving no ob- 
 jedsofhis affedions but thofe which are theobjeiftsofhis eyes, hath the 
 impatience of a childe, and the indifcretion ofa fool , and the futhlcfnefle 
 of an unbeliev-er. The/4///;and^(?/><rofaChrirtianare the graces and porti- 
 ons of fpiritual wifdom,whichChrift deiign'd as an antidote againft this folly. 
 
 2. Children and fools choofe to pleafe their fenfes, rather then their ,3^ 
 reafon, becaufe they ftill dwell within the regions of fenfe, and have but 
 
 little refidence amongft intellevflual effenccs. And becaufe the needs of 
 nature firft imploy our fenfual appetites , thefe being firft in pofleilion 
 would alfo fain retain it, and therefore for ever continue their title, and 
 perpetually fight for it-, but becaufe the inferiour faculty fighting againft 
 the fuperior is no better then a rebell, and that it takes Reafon for its enemy, 
 it fhews fuch a(5hions, which pleafe the fenfe and do not .pleafe the reafon, to 
 be unnatural, monftrous, and unreafonable. And it is a great difreputation 
 to the underftanding ofa man to be fo coufened and deceived, as to chooie 
 money before a morall virtue-, to pleafe that which is common to him and. 
 beafts, rather then that part which is a communication ofthe Divine aa- 
 ture-,to fee him run after a bubble, which himfelf hath made, and the fun 
 hathparticoloured.and todefpifeatreafure, which is offered to him to call 
 himoftTrompurfuingthatemptinelfeand nothing. But fo does ev^ery viti- 
 ous perfon, feed upon husks and loaths Manna, woilhips cats and onions, 
 the beggerly and bafeft of Egyptia-,} Deities, and negleds to adore and iio- 
 nour the eternal God ; he prefers the fociety of drunkards before the com- 
 munion of Saints ; or the fellowlliip of harlots before a quire of pure, chaft, 
 and immaterial Angels •, the fickneife and filth of luxury before the health 
 and purities of chaftity and temperance ^ a didi of red lentilL pottage before 
 a benifon •, drinkbefore immortality, money before mercy, wantonnefte 
 before the fevere precepts of Chriftian Philofophy, earth before heaven, 
 and folly before the crowns,and fcepters,and glories ofa kingdome. Againft 
 this folly Chriftian religion oppofes contempt of things below, and fe^tting 
 our affedions upon things above. 
 
 3. Children and fools propound to themfelves ends filly, low and cheap, 29. 
 the getting ofa nutfhel, or a bag of cherryftones, a gaude to entertain the 
 
 fancie ofa few minutes,and in order to fuch ends diredl their counfelsand 
 defigncs. And indeed in this they are innocent •, but perfons not living ac- 
 cording to the difcipline of Chriftianity are as foolilh in the defignation of 
 
 P p 3 their
 
 414 Of the eafincjfe Pmin. 
 
 their ends, choofing things as unprofitable and vain to themfelves, and yet 
 with many mixtures ot make and injurioufnefle both to themfelves, and 
 others. His end is to coufen his Brother ota piece of land, or to difgrace him 
 by telling of a lie, to fiipplant his fortune, to make him mifer ble: 
 Ends, which wife men and good men look upon as raiferies and perfecuti- 
 ons, inftruments of afflidiion and regret, becaufe every man is member of a 
 fociety, and hath fome common terms of union and conjundure, which 
 make all the body fufceptive of all accidents to any part. And it is a great 
 folly for pleafing of the eye tofnatch a knife which cuts our fingers-, to 
 bring affliftion upon my brother or relative, which either muft affed me, 
 or elfe I am an ufelefle, a bafe or dead perfon. The ends of vice are ignoble 
 and diihonourable ^ to difcompofe the quiet of a family, or to create jea- 
 loufies,or to raife wars, or to make a man lelle happy, or apparently mifera- 
 f ble, or to fifli for the Devil, and gain fouls to our Enemy, or to pleafe a 
 
 paffion that undoes us, or to get fomething that cannot fatisfic us^ this is 
 the chain of counfels, and the great aims of unchrifti.m livers, they are all of 
 them extreme great miferies. And it is a great undeccncy for a man to 
 propound an end, leflfe, and more imperfedl then our prefent condition ^ as 
 if we went about to unravel our preient compofure, and to untie every de- 
 gree of eflence and capacity, and to retire back to our firft matter, and un- 
 ihapen flate •, hoping to get to our journeys end by going backwards. 
 ^ Againft this folly the holy JESUS oppofed the fourth beatitude, or pre- 
 
 cept of hangrit.g ajudthitjitrig after right eottpjeije. 
 
 4. But children and fools,whatever their end be,they purfue them with as 
 30. much weaknelfe and folly, as they firft chofe them with indifcrction •, run- 
 ning to broken cifterns or to puddles to quench their thirft. When they 
 are hungry they make phantaftick banquets or put Colloquintida into their 
 pottage, that they may be f urnidied with pot hcarbs : or like the alTe that 
 defiled to flatt. r his Mafter, and therefore fawned upon him like a fpanieJ, 
 and bruifed his fhouldeis Such undecencies of me. ns and profecutions of in- 
 terefts we find in unchriftian courfes. It may be they propound to them- 
 felves riches for their ends, and they ufe covecoufnelTe for their means, and 
 that brings nought home •, or elfe they fteal to get it, and they are appre- 
 hended, and made to reftore fourfold. Like moths gnawing a garment they 
 , , ,, devouretheir own houfe, andby greedinefTeofde- 
 
 T. ^... X.P./. ..,Mor-. '-^sQ^oY Antig. fire they deftroy their content, making impatience 
 Hosfceiicitas ingraia fupcyfliiit ut fc?Kpcr the patent and infttument of all their felicity: Or 
 S:'^rf:Z7o^:Zi:t:^: ad they are fo greedy and imaginative, and have raifed 
 Conftant. filium. their expedlation by an over-valuing efteem of 
 
 temporary felicities, that when they come they fall fliort of their promifes, 
 and are indeed lefTe then they would have been by being beforehand appre- 
 hended greater then they could be. If their delign be to reprcfent them- 
 felves innocent and guiltlcfle of a fufpicionor a fault, they deny the fad: 
 and double it. When they would repair their lofTes they fall to gaming, and 
 befidesthat they are infinitely full of fears, paffions, wrath, and violent 
 diffurbances in the various chances of their game, that which they ufe to 
 reftore their fortune, ruincs even the little remnant, and condemns them to 
 beggery, orwhatisworfe. Thus evill men feek for content out of things 
 that cannot fatisfie-, and take care to get that content-^ that is, they raife 
 war to enjoy prefent peace, and renounce all content to get it. They ftrive 
 
 CD
 
 Pare III. of Cbrifiian %plij^ion , 4 1 <^ 
 
 to deprefle tlieir NeigIibours,tl]at they may be tlieir equals,to difgrace them 
 to get reputation to themfelves^ (which arcs being ignoble do them the 
 mod difparagement) and relblve never to ent.n" into the fehcities ot" GOD 
 by content taken in the profperities of man, which is a making our felves 
 wretched by being wicked-,malice & envy is indeed a mighty curfe: and the 
 devil can ihew us nothing more tboHfli and unreafonable then envy,w '' is in 
 its very tbrmaHty a curfe,an eating of coals & vipers,becaufe my neighbours 
 table is ful,andhis cup is crowned with health and plenty.The Chriftian reli- 
 gion,as it choofeth excellent ends/o it ufes proportionate & apt means-,The 
 mod contradidory accident in the world,when it becomes hallowed by a pi- 
 ous and Chriftian dc(ign,becomcs a certam means of felicity and content: to 
 quit our lands f or C H R I S T S fake,will certainly make us rich- to depart 
 trom our friends will increafe our relations, and beneficiaries : but the itri- 
 vingto fecure our temporall interefts by any other means then obedient 
 adions, or obedient lufFerings, is declared by the holy J E S LI S to be the 
 greateftimprovidence, and ill husbandry in the world. Even in this world 
 Chrift will repay us an hundred fold for all our loftes, which wefufferfor 
 the interefts of Chriftianity. In the fame proportion we find, that all graces 
 do the work of humane felicities with a more certain power, and infallible 
 eflPed then their contraries. Gratitude endears benefits, and procures more 
 friendlhips. ConfeiTion gets a pardon- Impudence and lying doubles the 
 fault, and exafperaces the offended perlbn. Innocence is bold, and rocks a 
 man a deep-, but an evil Confcicnce is a continual alarm. Againft this folly 
 of ufing difproportionate means in order to their ends, the holy JESUS 
 hath oppoCed the eight Beatitudes, which by contradidionsof nature, and 
 improbable caufes, according to humane and erring eftimate bring our bcft 
 and wifeft ends to pafle infallibly, and divinely. 
 
 5. But this is too large a field to walk in-, foritreprefentsalltheflat- 51. 
 teries of fin to be a meet coufcnage and deception of the underftanding,and 
 wefindby this fcrutiny that evil and unchriftian perfons are infinitely un- 
 wife, becaule they negled: the counfel of their fuperiours, and their guides ; 
 They dote paffionately upon trifles, they rely upon falfe foundations, and 
 deceiving principles • they are moft confident, when they are moft abufed; 
 they are like (helled filh finging loudeft, when their houfe is on fire about 
 their ears, and being merrieft, when they are moft miferable, and perilhing^ 
 when they have the option of two things, they ever choofe the worft •, they 
 are notmafters of their own anions, but break all purpofes at firft temptati- 
 on-,they take more paines to do themlelves a mifchief then wouldfecure hea- 
 ven^that is,they are rude,ignorant, foolini,unwary, and undifcerning people 
 in all fenfcs, and to all purpofes ; and are incurable but by their obedience, 
 and conformity to the holy JESUS, the eternal wifciom of the Father. 
 
 Upon the ftrength of th'efe premifes the yoke of Chriftianity inuft needs ^ 
 be apprehended light , though it had in it more prefliire then it hath; be- S-' 
 caufe lightnefle or heavineft'e being relative termesaretobeefteemed by 
 compaiifon to others. Chriftianity is far eafier then the yoke of Mofes law, 
 not onelybecaufe it confifts of fewer rites, butalfo becaufe thofeperfed- 
 ing and excellent graces , Avhich integrate the body of our religion are 
 made eafie by Gods affifting, and the gifts of the holy Ghoft -, And we may 
 yet make it eafier by love , and by fear , which are the proper produds of 
 the Evangelical promifes and threatnings. For I have feen , perlbns in 
 
 affrightment
 
 4 1 6 Of the eajinejfe part iii. 
 
 affrightment have carried burdens and leaped ditches, and climbed walls^ 
 which their natural power could never have done. And if we underftood 
 the Hidnelles of acurfed eternity , from which we are commanded to fly, 
 and yet knew how near we are to it, and how likely to fall into it, it would 
 create fears, greater then a fuddain fire, or a mid-night alarm. And thofe 
 unhappy fouls who come to feel this truth , when their condition is without 
 remedy, are made the more miferable by the apprehenfion of their ftupid 
 ^ folly. For certainly the accurfed fpirits feel the fmart of hell once doubled 
 
 upon them by confidering by what vaia unfatisfying trifles they lofl their 
 happinefTe, with what paines they periflied, and with how great eafe they 
 might have been beatified. And certain it is, Chriftian religion hath fo fiir- 
 niflied us with affiftances, both exteriour and inceriour , both of perfwafion 
 and advantages, that whatfoever Chrift hath doubled upon us in perfcdion 
 he hath alleviated in aides. 
 53. And then if we compare the flate of Chriftianity with fin , all the prece- 
 
 ding difcourfes were intended to reprefent how much eafier it is to be a 
 "^ Chriftian, then a vile and wicked perfon. And he that remembers, that 
 
 what ever fair allurements may be pretended as invitations to a fin, are fuch 
 falfe and unfatisfying pretences, that they drive a man to repent him of his 
 folly , and like a great laughter end in a figh , and expire in wearinefle and 
 indignation, muft needs confeffe himfelfe a fool for doing that which he 
 knows will make him repent, that he ever did it. A fin makes a man aft-aid, 
 when it thunders, and in all dangers the fin detrads the vifour, and affrights 
 him , and vifits him , when he comes to die , upbraiding him with guilt 
 and threatning mifery . So that Chriftianity is the eafieft Law, and the eafi- 
 f eft ftate, it is more perfed and lefle troublefome : it brings us to felicity By 
 
 wayes proportionable, landing us in reft by eafy and unperplexed journies. 
 This difcourfe I therefore thought neceflary , becaufe it reconciles our reli- 
 gion with thofe paflions and defires , which are commonly made the inftru- 
 ments and arguments of fin. For we rarely meet with fuch fpirits, which 
 love virtue fo metaphyfically,as to abftrad her from all fenfible and delici- 
 ous compofitions , and love the purity of t\\Q idea. S. ^fiv^f the Kingfent 
 iT'tfBiiliopof ChartresonanEmbafTy , and he told, that he met a grave 
 Matron on the way with fire in one hand, and water in the other •, and ob- 
 ferving her to have a melancholy religious and fiintaftick deportment, and 
 look, asked her what thofe fymbols meant, and what flie meant, to doe with 
 her fire and water "t She anfwered , my purpofe is with the fire to burn Pa- 
 radife,and with my water to quench the flames of hell, that men may ferve 
 GOD without the incentives of hope and fear, and purely for the love of 
 G O D. Whether the woman were only imaginative and fad,or alio zealous, 
 I know not. But GOD knowes he would have few Difciples, if the argu- 
 ments of invitation were not of greater promifc, 
 ;7StLf "'^ir^^"' then the laboursofvirtueareoftrouble. Andthere- 
 siibiatis ftudiorumf/tciisyetiampudta pal- fore the fpirit ot God knowing to what we arein- 
 //w:™*m'4. Tacit. i,b.Annal. flexible , and by what we are made moft duftile, 
 
 yimsferfe ipfm non beata c(t,quomam in and malleable, hatti propounded virtue clothed and 
 fe/ferendis, ut dixi , maiii ma x« tjus eft. dreflcd with fuch advantages, as may entertain even 
 Idem. c. .z. Aug. ep. ii. ^^^ fenfitive part, and firft defires , that thofe alfo 
 
 may be invited to virtue, who underftand not what is juft and reafonable, 
 but what is profitable , who are more moved with advantage then juftice. 
 
 And
 
 Part II J of ChriJlian^^R^ligion. /^.ly 
 
 AndbecaureemoUiment is more felt then innocence, and a man may be 
 poor for all his gih oFchaftity , the holy J E S U S to endear the praftifes 
 of religion huh reprefented '^ealiricljc unto us under the notion of gain-, and 
 (inix% urifruitfH'l-^ and yet belides all the natiuMl and reafonable advantages, 
 every virtue h.uh a lupernatural re'.vard, a gracious promife attending , and *" 
 every vice is not onelyniturally deformed, but is made more ugly by a 
 threatning, and horrid by an appendant curie. Henceforth therefore let no ^ 
 
 man complain, thit the Commandments of GO D are impolTible-, for 
 they are not one!}' poihble but eafy, and they that fay otherwile and doe 
 accordingly, take more pains to carry the inftruments of their own death, 
 then would lerve to afcertam them of life. And ifwe would doe as much 
 lor C H R 1 S T , as we have done for lin, we fliould find the pains lelTe, 
 and thepleafure more. And therefore fuch comjiilainersare without excufe, 
 for certain it is, they that can goe in foul wayes , muft not fay they cannot 
 walk in fair. They that march over rocks in defpight of fo many impedi- 
 inents, can travell the even wayes of religion and peace , when the holy 
 JESUS is their guide , and the Spirit is their Guardian, and infinite feli- 
 cities are at their journies end, and all the reafon of the world, political, 
 occonomical , and perlbnal , doe entertain and fupport us in the travel of 
 the pad age 
 
 The Prayer. 
 
 /^ Jlternd fESUS^ whogavefl lawes unto the rvorU, thAt mankind being 
 ^^ united tc tbic bj the bands oj obedience might f make of all thy glories ami 
 felicities-, open our unde fiavdtng^givc us thejpirit ofdijcerning, and ]ufi appre- 
 henfion of all the bcaurus, with which thou haft cnannmelled virtue to reprefenf it 
 heautcoH , ay/d amiable in our eyes , thstt by the allurements of exteriour decencies^ 
 and jppend.int bLfiin^s our prejcnt dc fires may be entertained, our hopes promO' 
 ted, our ajfcUtons (dtisficd^andlove entring in by thcfe doores may dwell in the irt' 
 ten our regions of the will. O make m to love thee for thyfelfe,and religion for thee. 
 
 and all the inflrumen'.s of religion in order to thy glory, and our own felicities, Pull 
 
 cjfihevizonroffin, anddfcover its deformities by the lantern of thy n 
 
 ihe ligin of thi Spirit , that 1 may never be bewitched with [ottifh appetites'. 
 
 be pl:afed to build up all the contents 1 expeB in this world upon the intereji of 
 a virtuous life , and ih: [upport of religion , that I may be rich in goodworkSy 
 content in the i(lue5 o' thy providence , my health may be the refult of temperance 
 /ind fevmiy, my mirth ui fpiritual emanations , my reji in hope , my peace in A 
 gosdconf.ience , mj fati-f action and. icyiicfccnce in thee-, that from C0»tent I 
 wjv p.ille to an eternal fulnejje , from health to immortality , from grace to glory, 
 ivali:in<^i»thcpathsofri(rh:eoulnef[e , by the waters of comfort , to the land of 
 cverUfling rejt ., to feafl in the glorious communications of eternity , eternally 
 adoring, loving and enjoying the infinity of the ever iHeffed and myfterious Tri- 
 tiity, to whom bj glory^ and honour , and dominion now and for ever. Ames. 
 
 D 
 
 1 S C OU R S E
 
 4i8 
 
 Admm.i'j 
 Seft. 13. 
 
 Pin HI. 
 
 Discourse XVI. 
 Of Certainty of Salvation. 
 
 1. 1^ 3^ -TT Hen the holy JESUS took an account of the firft legation 
 
 % /\ / and voyage of his Apoftles, he found them rejoycing in pri- 
 ▼ V viledges, and exteiiour powers , in their authority over un- 
 clean fpirits •, but weighing it in his ballance , he found the caufe too light, 
 and therefore diverted it upon the right objed-, Mejoycc that your names are 
 mitten m Heaven. The revelation was confirmed and more perfonally ap- 
 plyed in anfwer to S. Peters Queftion, We have joifukcn all and followed 
 thee^ what (hall rvc have therefore c" Their LORD anfvvered •, Je jlall (it tip- 
 ^n twelve thrones ]udgirig the twelve tribes of ifracl. Amongft thele perfons 
 • to whom CHRIST fpake ^tdoi was ^ he was one ot the twelve , and 
 
 he had a throne allotted for him-, his name was defcribed in the book of life, 
 and a Scepter and a Crown was depofited for him too- forwemuft not 
 judge of CHRIST S meaning by the event, fince he fpake thefe words 
 to produce in them faith, comfort and joy m the beff objeds : it was a Ser- 
 mon of duty as well as a Homily of comfort , and theietore was equally in- 
 tended to all the CoUedge-, and fInce the number ofthrones is proportio- 
 ned to the number of men , it is certain there was no e„xception of any man 
 there included ^ and yet it is as certain ^udas. j-.ever came to fit upon the 
 throne, and his name was blotted out of the book of life ^ Now if we put 
 thefeendstcgether, that in Scripture it was not revealed to any man con- 
 cerning his final condition * but to the dyingpeni- 
 
 * ^H0dd■mtJefus7^.T>■,rufun^, Lucse 10 ,^j^f ^ | j ^poftlcS , that tWClvC 
 
 fr^diiimMionm hnt diqucitcnm dtvnict , >.i»i thtoncs wcre ^(//^rvfrf for them, and apromiiemade 
 tammadgionam,[cdad»>:umisE-i-.vir^din,n..& of their inthroniZution , and yet that no mans final 
 rS?r:'~,1";:5:;:»r.tr eftate is fbdeoly declared miftrable and loft, as 
 cnimaH i>liam& Ugniman icx/nririii.mc (<ii. that of ^/y/<«.', oHc of the twelve, to whom a throne 
 &qumidohccco»iigc,u, aKt ad ^i ch:>. pc- -^vas promifcd -, therefultwillbe,thattheeleaionof 
 
 dMtretHr.VUtmquc aulem verba pi^ii.ficnl, CO- r ,' ■> 
 
 lumtfiDoanresRccufit non poucm t,adidfc, holy pcrfons IS 3 Condition allycd to duty, abiolute 
 71. Difciputos chntium uliqiKjjc , mc ndijjc nnd infallible in the general , and iuppofing all the 
 '^"''' dilpofitions and requifites concurring-, but fallible in 
 
 the particular, if we fall off from the mercies of the Covenant and prevari- 
 cate the conditions. But the thing which is moft obfervable is,ihat if in per- 
 fons fo eminent and priviledged, and to whom a revelation ot their eledion 
 was made, as a particular grace, their condition had one weak leg, upon 
 which becaufe it did rely for one halfe of the interefl it could be no ftronger 
 then its fupporters -, the condition of lower perfons to whom no revelation 
 is made, no priviledges are indulged , no greatneffe of fpiritual eminency is 
 appendant, as they have no greater certainty in the thing, fo they have lelfe 
 in perfon, and are therefore to wcrk out their falvaticn with great fears and 
 tremblings of (phit. 
 
 2. The purpofe of this confideration is , that we doe not judge of our final 
 condition by any difcourfes of our own , relying upon GODS fecrct 
 counfels, and predeftination of eternity. This is a mountain upon which 
 
 whofoever
 
 Part III. Of Certainty o/Salv axiom. 415) 
 
 whofoever climbes like Mfi[cs to behold the land of Canaan ac great diftan- 
 ces, may pleafe his eyes , or latisty his curiofity , but is certain never to 
 enter that way. It is like enquiring into tor- .,,. , ,,•,,■ , , ,,. < 
 
 .J ,., ■ 1 ?vi 1 /- 1 Ad fcdiisabhujafmodivotis/utilhmeirgK'- 
 
 luneS^COncevnmgwlWCh Fdvorinus the Philolopher fti,,-. Tatit. 
 Ipake not unhandibmly 5 '> They that foretel events —Noip^tnumacdibiUvHigus 
 :. of deftiny , and iVcret providence, either foretell S^^SS^ZKS^^: 
 «fad things, or profpcrous. It they promileprofpe- Statius, 
 
 cc rous and deceive, you are made miferable by a vain fpeculation. If 
 tc they threaten ill fortune and fay filfe , thou art made wretched by a talle 
 >> fear. But if tliey foretell adverlity and fay true , thou art made miferable 
 »< bythyownapprehenfion, before thou art fo by deftiny-. And many 
 " times the fear is worfe then the evill feared. But iftlicy promife felicities, 
 "and promife truly, what Ihall come to paft'e 5 then thou Hnlt be wearied 
 " by an impatience and a fufpended hope-, and thy hope fliall ravilh and 
 '> * deflowre the joyes of thy pofleiTion. Much of it'is hugely applicable to » rui!(,;imc,«K- 
 the prefent Queftion-, and our Blefled L O K D , when he -was petitioned, ''" h-'inum 
 that he would grant to the two fons of Zcbedee^ that they might fit, one on £/£w. 
 the right hand, and the other on the left in his kingdom, rejeded their de- A.GJiiusl. 14. 
 lire, and onely promifed them, what concerned their duty , and their fuffe- 
 ring, referring them to that, and leaving the iffnal event of men to the dif- 
 polition of Ins Father. This is the great fecret of the kingdom , which 
 GOD hath locked up and fealed with the counfels of eternity. The [nre zTim.i.i?. 
 foundation of C D (hindcth, having this feul ^ The Lord knonwth who are 
 his. This feal (liall iKver be broken up , till the great day of Chrift -, in the 
 mean time, the Divine knowledge is the onely repofitory of the final fen- 
 tences, and this waj of God is ttnfearchablc^ and faji finding out. And there- 
 fore if we be folicitous , and curious to know what GOD in the coun- 
 fels of eternity hath decreed concerning us , he hath in two fair tables de- 
 fcribed all thole fentences, from whence we muft take accounts ; the reve- 
 lations of Scripture, and the book of Confcience : The firft recites the law 
 and the conditions -, the other gives in evidence : The firft is clcer, evident 
 and confpicuous -, the odier when it is written with large charadersmay 
 alfobedifceraed •, but there are many little accents, periods, diftindions, 
 and little lignifi cations of adfions, which either are there written in water 
 or fullied over with carelefneflTe, or blotted with forgetfulnefte, or not legi- 
 ble by ignorance , orraifconftrued by intereft and parriality , that it will 
 be extremely difficult to read the hand upon the wall , or to copy out one 
 line of the eternal fentence. And therefore excellent was the counfel of the 
 Son of Sirach : Seek not out the things that are too hard for thee , neither fearch Ecdus.j. 11.11 
 the things that are abovsthy flrengtb: bntivhat is commanded thee think there- 
 upoyi with rewrence , for it is not 7v:edfttll for thee to fee rvith thine ejes the things^ 
 that are in fecret. For whatfocver GOD hath revealed in general con- 
 cerning ele(ffion, it concernes all perfons within the paleofChriftianity-, 
 he hath conveyed nonce toallChriftian people, that they are the fons of 
 a O D^ that they are the heirs of eternity , coheirs with Chrifl , partakers 
 of the Dii'ine nature: meaning that fuch they are by the defignc of GOD, 
 and thcpurpofes of the manifeftationofhis Son -, The elcdion of G O D 
 is difputed in Scripture to be an aft of G O D feparating whole nations, 
 and rejedling others, in each of which many particular inftances there were, 
 contrary to the general and univerfal purpofe-, and of the eled nations 
 
 many
 
 42-0 Of Certainty of S a l v a t ion. partiii. 
 
 many particulars perilhed, and niany of the rejeded people fate down with 
 Jbraham^ jfaac, and [facoh in the kingdom of heaven -, and to thofc 
 perfons to whom GOD was more particular , and was pleafed to iliew 
 the fcrowles of his eternal counfels, and to reveal their particular eledions, 
 ashedidtothetwelve Apoftles, helhcwed them wrapped up and fealed; 
 and to take off their confidences, or prefumptions , he gave probation in 
 one inftance , that thofe fcrowles may be cancelled , that his purpofe con- 
 cerning particulars may be altered by us , and therefore that he did not dif- 
 cover the bottome of the AbyfTe, but ibme purpofes of fpecial grace , and 
 indefinite defign •, but his peremptory , final, unalterable decree he keeps 
 inthecabinetsof the eternal ages, never to be unlocked, till the Angel of 
 the Covenant fliall declare the unalterable univerfal fentence. 
 3' But as we take the meafure of the courfe of the fun by the dimenfions 
 
 of the fhadows made by our own bodies , or our own inff ruments : lb muft 
 we take the meafures of eternity by the fpan of a mans hand, and gueffe 
 at what God decrees of us , by confidering how our relations, and endear- 
 ments are to liim •, and it is obfervable , that all the confidences , which the 
 Spirit of God hath created in the Eled, are built upon duty , and (land or 
 fall according to the flrength or weaknefTe of fuch fupporters. i^'e know we 
 1 John J. 1 4.' are tranjlittedfrom death to life by our love unto the Brethren ■ meaning that the 
 performanceofourduty is the beflconfignation to eternity , and the only 
 Teflimony GOD gives us of our eledion. And therefore we are to 
 • make our judgements accordingly. And here I coniider that there is no 
 ftate of a Chriflian, in which by virtue of the Covenant of the Gofpel it is 
 effedively , and fully declared , that his finnes are aftually pardoned , but 
 onely in Baptifme , at cur firft coming to Chrifl , when he redeems us 
 from our vain converfation , when he makes us become Sons of G d^ 
 when he jtifltfies us freely hy his grace , when we are purified by faith, when 
 we.'make a Covenant with CHRIST to live for ever according to his 
 lawes. And this I (hall fuppofe I have already proved and explicated in the 
 Difcourfe of Repentance. So that whoever is certain, he hath not offended 
 GOD fince that time, and in nothing tranfgrelTeth the lawes of Chiiflia- 
 nity, he is certain, that he adually remaines in the ftate of Baptifmal purity, 
 but it is too certain that this certainty remains not long , but we commonly 
 throw fome durt into our waters of Baptifme , and ftain our white robe, 
 which we then put on. 
 ^. But then becaufe our reftitution to this flate is a thing, thatcon'fifts 
 
 of fo many parts, is fo divifible, various, and uncertain whether it be 
 arrived to the degree of innocence , ( and our innocence confifts in a 
 Mathematicall point, and is not capable of degrees any more then uni- 
 ty , becaufe one ftaine deftroyes our being innocent) it is therefore a very 
 difficult matter to fay that we have done all our duty towards our reftitu- 
 tion to baptifmal grace ^ and if we have not done all that we can doe, 
 it is harder to fay that GOD hath accepted that which is lefte then the 
 conditions, wecntred into, when we received the great juftification and 
 pardon of fins. We all know we do lefTe then ourduty, and we hope that 
 GOD makes abatements for humane infirmities •, but we have but a few 
 rules to judge by, and they not infallible in themfelves, and we yet more 
 fallible in the application, whether we have not mingled fome little minutes 
 «f malice in the body of infirmities, and how much will bear excufe ; and in 
 
 what
 
 Pare III. Of Certainty of Salvation. 411 
 
 what time, and to what perfons, and to what degrees, and upon what ende- 
 vours, we Ihall be pardoned ■r So that all the interval between ourlofing 
 baptirmal grace and the day of our death, we walk in a cloud, having lolt 
 the certain knowledge ot'our prefent condition by our prevarications. And 
 indeed it is a very hard thing tor a man to know his own heart •, and he that 
 ftiall obferve how often himfelf hath been abufed by confidences, and fecret 
 imperfetitions, and how the greateft part ofChriftiansin name onely,doe 
 thinkthemfelvesina very good condition, when God knowes tlievarein- 
 finitelvremovedfromit-, andyetifthey didnot think themfelves well and 
 fure, it IS unimaginable they lliould ilecp foquietly,and walk fecurely, and 
 coniidcr negligently and yet proceed conhdently:He that conlideis this,and 
 upon what weak and falfe principles of Divinity men hive raifed their 
 Iheni^ths and perfuah'ons, will ealily content to this, that it is very eafie for 
 men to be deceived in taking eftimate of their prelent condition, of their 
 being in the ftate of grace. 
 
 But there is great variety of men, anddifTerence of degrees •, and every <; . 
 ftep of returning to G O D may realonably adde one degree of hope till 
 at Lift it comes to the certainty and top of hope. Many men believe them- 
 felves to be in the ftate of grace, and are not. Many are in the ftate o£ 
 grace, and are infinitely fearful they are out of it. And many that are in 
 Gods favour, do think they are fo, and they are not deceived. And all this 
 is certain, for fome fin that fin of /'/<yW;/>//>« and /.t/zcry of themfelves, 
 and fome good perfons are vexed with violent fears and temptations to 
 defpair-, and all are not-, and when tiieir hopes arc right, yet fome are 
 ftrong, and fome are weak -, for they, that are well perfwaded of their pre- 
 fent ccHidition , have perfuafions as different as are the degrees of their ap- 
 proach to innocence. And he that is at the iiigheft hach alfo fuch abatements, 
 which are apt and proper for the confervation of humility and godly fear. 
 / am guilty of nothing (iaith Saint Puul) but I am not hereby jujlifed : meaning i Car. 4 4. 
 thus, though I beinnocent, for ou^ht I know, yet . „. . ,, «- , 
 
 GO D who judges Otherwile tiien we judge, may jormtammojfenfamm partem m :n:dl,gm:^i 
 
 finde Ibmething to reprove in me .' it is God that f"''^^»' ' '''"«^« •"' ^i»>li«!'fi , nm cn,?jc,„s 
 j«%6v,that is,concerning my degrees of acceptance, com^^nere L nen mtMgo. propter \uwr. U- 
 and hopes of glory. If the perfon be newly recover- /'^ vmphita ait, ocuaa quu inhUi§i i s. bi- 
 ing from a ftate of fin, becaufe his ftate is imperfec% '''" '■ '• '^^°"'"- ^°"""- 
 and his fin not dead, and his luftadlive, and his habit not quite ex'cin*^:, 
 it is eafie for a man to be too haft y in pronouncing well. He is wrapt up in 
 a cloak of clouds, hidden and encombred, and his brighteft day is but twi- ^^'f- 9•^^• 
 ]ighc,andhi.sdifcerningsdark,conjed:^ral and imperfetft, and his heart is ■'''''^■'■'" 
 hke a cold hand newly applyed to the fire, full of pain; and whether the 
 heat or the cold be ftrongeft is not eafie to determine 5 or like middle 
 colours, which no man can tell, to which of the extremes they are to be ac- 
 counted. But according as perfons grow in grace, fo they may grow in 
 confidence of their prefent condition. It is not "certain they will do (o^ for 
 fometimes the beauty of the tabernacle is covered with goats hair, and 
 skins of beafts, and holy people doe infinitely deplore the WMnt ofVuch 
 graces which God obferves in them with great complacency and acceptance. 
 Both thefe cafes fiy, that to be certainly perfwaded of our prelent conditi- 
 on is not a duty : Sometimes it is not polfible, and fometime it is better to 
 otherwife. But if we confider of this certainty as ahlepin^ and.irfivW, 
 
 Q.q there
 
 42-1 
 
 * BcatiiS D.Tri'icl 
 f;ie[cins fitii- 
 yoiiim dcfcntm- 
 ita Dei dubitai. 
 R cm temcrai i- 
 aififaciimtqiti 
 auchHcr vcni- 
 am foliiccntur 
 pecantibus. 
 S. Hicroii. 
 
 Dm 4.17- 
 
 Joel.'-. »4' 
 
 Aas8.li. 
 
 6. 
 
 Matth.14.13. 
 
 Rom.n.io. 
 
 Rtvel.i. 5. 
 & 10. 
 
 Rom. 11. 
 
 fer lolum- 
 
 Rom.!. I. 
 
 Of Certainty 0/^ S a l v a t 1 o n. Part ni. 
 
 there is no queftion , but in a great and an eminent (lindity of life , there 
 may alfo be a great confidence and fulnefle of perfuafion, that our prefcnt 
 being is well and gracious, and then it is certain that fuch pcrfons are not 
 deceived. For the thing it felf being fure, if the perfuafion anfwers to it, i-t 
 is needleffe to difpute of the degree of certainty and the manner of it. Some 
 perfons are lieartily perfwaded of their being reconciled, and of thefe forae 
 are deceived and fome are not deceived, and there is no fign todiftinguilh 
 them, but by that which is tlie thing fignified: a holy life according to the 
 flridl rules of Chriftian Difcipline tels what perfons are confident,and who 
 are prefumpCuous.But * the certainty is reafonable in none, but in old Chri- 
 ftians, habitually holy perfons, not in new Converts, or in lately lapfed 
 people 5 for concerning them we finde the fpirit of G O D fpeaking with 
 claufes of reftraint and ambiguity, a {.ferh-tp^'] and [^rvho k»otveth,']it\d 
 \_feradventurQ the thoughts of thy heart nhty be forgiven thee^ [GOD may 
 liave mercy on thee.]And that GOD hath done fo, they only have reafon 
 to be confident, whom GOD hath blefl'ed with a lading continuing piety, 
 and who have wrought out the habits of their precontrafted vices. 
 
 But we find in Scripture many precepts given to holy perfons being in 
 the ftate of grace to fecure their {landing, and perpetuate their prefent con- 
 dition. For [^he that endureth unto the end he Qonely] jhall be faved^ (faid our 
 blefled SAVIOUR:) and Ihe that jiandeth let him take heed Icji befall r] 
 2nd , thott jiandeji by faith, be not high minded but fear : and, work out your fal- 
 vationrnth fear and trembling. Hold fafi that thou hafi^and let no man take 
 the crown from thee. And it was excellent advice-, for one Church had /<>/? 
 their firft love , and was likely alfo to lofe their crown. And Saint Paul 
 himfelf, who had once entred within the vail, and feen unutterable glories, 
 yet was forced to endure hardfliip, and to fight againft his own difobedienc 
 appetite, and to doe violence to his inclinations, for fear, that whileff he 
 preached to others himfelf fhould become a caftaway. Andfinceweob- 
 ler ve in holy ftory, that ^dam and Eve fell in paradife, and the Angels fell 
 in heaven it felf, (fumbling at the very jewels, which pave the ftreets of the 
 celeftial ^erujalem ; and in CHRISTS family, one man for whom his 
 Lord had prepared a throne turned Devil ? and that in the number of 
 the Deacons it is faid, that one turned Apoftate, who yet had been a man 
 full ofthe holy Ghoft^ it will leflen our train, and difcompofe the gayeties 
 of our prefent confidence, to think that our fecurities cannot be really 
 diftinguifhed from danger and uncertainties. For every man walks upon 
 two legs, one is firm, mvariable,'conftant and eternal, but the other is his 
 own. GODS promifes are the objefts of our fiiith, but the events and 
 final conditions of our fouls, which isconfequent to our duty,can at the beft 
 be but the objeds ofour hope. And either there muft in this be a lefTe cer- 
 tainty, or elfe faith and hope are not two diftind graces. G ODS gifts and 
 vocation are without repentance ', meaning [on GODS part3 but the very 
 people, concerning whom Saint Paul ufed the exprellion, were repr®bate 
 and cut off, and in good time fliall be called again : in the mean time many 
 fingle perfons perifli. There is no condemnation to them that are in CHRIST 
 ^ ESU S, GOD will look to that, and it will never fail ^ but then they 
 muft fecure the following period, and not walk after the FleJ]}, but after the 
 Spirit. Behold the goodnefje of God towards thee (faith Saint Paul) if thou con- 
 time in hisgoodaejje, otherwije thou alfojliali be cut off. And if this be true con- 
 cerning
 
 Picc III. Of Certainty of Salvati on. 413 
 
 cerning the whole Church of the Gentiles, to whom the Apoftle then made 
 the adtirefle,anci concerning whofe elediion the decree was publick,and ma- 
 niteft,that they might be cut olf,and their aboad in GODS favour was upon 
 condition of their perfeverance m the faith-, much more is it trueiniingle 
 perfons,whofe eledion in particular is (liut up in the abyfs,and permitted to 
 the condition of our faith,and obedience,and the revelations ofDoomefday. 
 
 Certain it is, that GOD hath given to holy perfons the Spirit ef Adopt- 7* 
 on^ enabling them to en Ablui Father^ and to account themfelves for fons, and '^°'^-^- '^• 
 by this Spifit ive kfjorv wc dwell in Inm^ and therefore it is called in Script ure \ Cor"^ iz 
 the c.irncjt of the Spirit, though at its firft mifTion and when the Apoftle wrote ^ '-J- ^- ?• 
 and ufed this appellative, the holy Ghoft was of greater fignification, and a 
 more vifible earneft and endearment of their hopes, then it is to moft of us 
 lince. For the vifible fending of the holy Ghoft upon many believers in 
 gifts, fignes, and prodigies, was infinite argument to make them exped 
 events, as great beyond that, as that was beyond the common gifts of 
 men •, juft as Miracles and Prophecy, which are gifts of the holy Ghoft, were 
 arguments of probation for the whole dodrine of Chriftianity : and this be- 
 ing a mighty verification of the great promiie, the promife of the Father, 
 was an apt inftrument to raife their hopes and confidences concerning thofe 
 other promifes, which JESUS made, the promifes of immortality and 
 eternal life, of which the prefent miraculous graces of the holy Spirit were 
 an earneft and in the nature of a contrading peny ^ ^and ftill alfo the holy 
 Ghoft, though in another manner, \s an earneft of the ^reat price oj the hea- 
 fenly callings the rewards of heaven : though not fo vifible and apparent as 
 at firft, yet as certain and demonftrative, where it is difccrned , or where it 
 is believed, as it is and ought to be in every perfon , who does any part of 
 his duty, becaufe by the Spirit we doe it, and without him we cannot And 
 {ince we either feel or believe the prefence and gifts of the holy Ghoft to 
 holy purpofes, (for whom we receive voluntarily , we cannot eafily receive 
 without a knowledge of his reception) we cannot but entertain him as an 
 argument of greater good hereafter , and an earneft peny of the perfedion 
 of the prefent grace, that is, of the rewards of glory : glory and grace diffe- 
 ring no otherwife , then as an earneft in part of payment does from the 
 whole price, the price of our high calling. So that the Spirit is an earneft, not 
 becaufe he alwayes fignifies to us, that we are adually in the eftate of grace, 
 but by way of argument or reflexion 5 we know we doe belong to GOD, 
 whenwe receive his Spirit : (and all Chriftian people have received him, 
 ifthey were rightly baptized and confirmed) and therefore know by that 
 teftimony, that we belong to God, that is , we are the people with whom 
 God hath made a Covenant, to whom he hath promifed and intends grea- 
 ter bleflings, to w^hich the prefent gifts of the Spirit are in order. But all this 
 is conditional, and is not an immediate teftimony of the certainty and future 
 event-, but of the event, as it is pofiibly future, and may (without our fault) 
 be reduced to aft as certainly as it is prom.ifed , or as the earneft is given in 
 hand. And this the Spirit of God oftentimes tells us in fecret vifitations,and 
 publick teftimonies,and this is that which Saint T/jw/ calls , tafling of the hea- Hcb.6. 4,j. 
 venly gift^and partaking of the holy Chojl^and tafling ofthegeodrvordofCod^and 
 the power oft be rvorld to come-, butyet fome that have done fo,have fallen away, 
 and have quenched the Spirit , and have given back the earneft of the Spirit, 
 and contrafted new relations , and God hath been their Father no longer, 
 
 Q^q 2 for
 
 42,4 Of Certainty of S a l v a t i o n\ Part m. 
 
 for they have done the works of the Devil. So that if new converts be un- 
 f certain of their prefent ftatc , old Chnftians are not abfolutely certain they 
 ftiall perfevere. They are as Cure ofit as they can be of futnre ads of theirs, 
 which God hath permitted to their own power. But this certainty cannot 
 cxcltide all fear, till their charity be perfed-, onely according to the ftrengtli 
 of their habits , fois the confidence of their abodes in grace. 
 8. Beyond this, fome Iioly perfons have degrees of perfwafion fuperaddcd, 
 
 as LargelTes and ads of grace,God loving to bleffe one degree of grace with 
 another, till it comes to a conhrmation in grace , which is a ftate of falvati- 
 . on diredlyoppofite to obduration-, and as this is irremediable and irrecove- 
 
 /o^^^-tocDc- table, ib is the other inamilfible : As God never faves a perfon obdurate, 
 ruw, is,nuUo and obftinately impenitent , fo he never lofes a man , whom he hath con- 
 fmcntc,mifvi~ f^^^,^^^ [^ gtace, whom he [fo] loves he loves unto the end •, and to others in- 
 deed he offers his perfevenng love,bnt they will not entertain it with a per- 
 fevering duty •, They will not be beloved unto the end. But I inferc this 
 caution-, that every man, that is in this condition of a confirmed grace, does 
 not always know it. But fometimes God drawes afide the curtains of peace, 
 and (liewes him his throne , andvifits him with irradiations of glory, and 
 fends him a little ftar to ftand over his dweUing, and then again covers it 
 with a cloud. It is certainconcerning fome perfons, that they lliall never 
 fall, and that God will not permit them to the danger or probability of it; 
 to fuch it is morally impofTiblc; but thefe are but few, and themfelves know 
 it not, as they know a demonftrative propofition , but as they fee the Sun, 
 fometimes breaking from a cloud, very brightly , but all day long giving 
 necefTary and fufficient light. 
 9- Concerning the multitude of Believers this difcourfe is not pertinent, 
 
 for they onely take their own accounts by the imperfedions of their owo 
 duty, blended with the mercies of God : the cloud gives light on one fide, 
 and is dark upon the other-, and fometimes a bright ray peeps through the 
 fringes of a flrower, and immediately hides it felf, that we might be hum- 
 ble and diligent, ftriving forwards, and looking upwards, endeavouring our 
 duty, and longing after heaven, working out our falvation with fear and 
 trembling, and in good time carfdiW*^ and i kef ion may be a(]Hred ^ when 
 1 Cor.9. 17. we firft according to the precept of the Apoftle ufe ,ill diligence. Sainc PW, 
 fhiIpTm. when he writ his firft Epiftle to the Corinthians^ was more fearfull of being 
 reprobate, and therefore he ufedexteriour arts of mortification. But when 
 he writ to the Romans, which was a good while after, we finde him more 
 Rom.8.38. confidentof his final condition, ferfwadedthat neither height^ nor defth^ An- 
 gel^ nor principality.^ nor power could (eparate him from the love cf G O D in 
 ^ESUS CHRIST-^ And when he grew to his latter end, when he 
 a Tiin.4.6,7,8 wrote to S.T/'wii/^j/j he was more confident yet, and declared that now a 
 crow» ofrighteoufnejje was certainly laid up for him^ for no\^' he had fought the 
 fght^ and pntiled hts courfe ^ The time of his departure was at hand. Hence- 
 forth he knew no more fear ; his love was perled , as this ftate would per- 
 mit, and that caft out all fear. According to this precedent , if we reckon 
 our fccurities, we are not likely to be reproved by any words of Scripture, 
 or by the condition of humane infirmity. But when the confidence out-runs 
 our growth in grace, it is it felfe a fin •, though when the confidence is equal 
 with the grace, it is of it felfe no regular and univerfal duty , but a blelTing 
 and a reward, indulged by fpecial difpenfation , and in order to perfonal ne- 
 
 ceffities.
 
 Pin III. Of Certainty of Salvati on. 41^ 
 
 ccflities, or accidental purpofes. Foronely fo much hope is fimply neccfla- 
 ry, as excludes defpair, and encourages our duty, and glorifies GOD, and 
 entertains his mercy •, but that the hope iliould be without fear is not given, 
 but to the higheft Kuth, and the moft excellent charity, and to habitual, ra- 
 tified, ani confirmed Chriftians, and to them alfo with fome variety. The 
 lum is this, all that are in the ftate of beginners , and imperfedion , have a 
 conditional certainty-, changeable and fallible in refped of us (for we med- 
 dle not wit!i what it is in GODS facred purpofes : ) changeable I fay, 
 as their wills and refol:itions. They that are grown towards perfedion have 
 more reafon ro be confident, and many times are fo •, but ftill although the 
 ftrength of the habits of grace adde degrees of moral certainty to th eir ex- 
 pedation, yet it is but as their condition is, hopeful and promifing, and of a 
 moral determination. But to thofe few to whom GOD hath given con- 
 firmation in grace , he hath alfo given a certainty of condition , and there- 
 fore if that be revealed them , their perfwafions are certain and infallible. 
 If it be not revealed to them, their condition is in it felfe certain , but their 
 perfwafion is not fo-, but in the higheft kinde of hope , An anchor of the foul 
 fare and (ledfa[L 
 
 The Prayer. 
 
 f~\ Eternal G D , rvhefc counfels are in the great deep , and thy rvajespaji 
 ^^ finding otit , thou haft built our faith upon thy promijes , our hopes upon thy 
 goodneffe^ and hajl defcribed our paths hetiveeen the waters of comfort and the dry 
 barren land cf our own duties and ajfe^ions x, ive acknowledge that aS our com- 
 forts derive from thee , and to our f elves we owe all eur jhame and confufions and 
 degrees ofdefperation. Give us the afiiflances of the holy Ghofl to help hs in 
 performing our duty , and give us thofe comforts and vifitations of the holy Ghoft^ 
 which thou in thy infinite and eternal wifdome knowefl moft apt and expe- 
 dient to encourage our duties , to entertain our hopes , to alleviate our fadnejfes^ 
 to refref]) ourfpirits^ and to endure eur abode andconftant endevours in theflriSi- 
 nefl'es of religion andftnBity. Lead m^ dearefl G O D^ from grace to grace ^ from 
 imperfe^ian tojlrengthj frontalis to habits^ from habits to confrmatton in/grace, 
 that we ma) alfo pafje into the regions of comfort /ectiving the earneft of/the Spi- 
 rit , and the adoption of Sons , /;'// by fuch afignature we be configned to glory ^ and 
 enter into the pojfefsion of the inheritance^ which we expeB in the kipgdome efthj 
 Son^ and in the fruition of the felicities of thee , gracious Fathtr , COD eter- 
 nal- Amen. 
 
 0.1 J 
 
 E G T .
 
 4i6 
 
 Hijlory of the third year 
 
 Patt m. 
 
 Sect. XIV. 
 Of the third year of the preaching (?/ J E S LI S. 
 
 U T JESUS knowing of the death of the Baptiftj 
 Herods jealoufie, and the envy of the Pharifecs , reti- 
 red into a defert place beyond the lake, together with 
 hisApoftles. For the people prefTed fo upon them, 
 they had not ieafure to cat. But neither there , could 
 he be hid, but great multitudes flocked thither alfo,to 
 whom he preached many things. And afterwards be- 
 caufe there were no villages in theneighbourhood,left 
 they fliould ftint in their return to their houfes, he caufed them to fit down 
 upon the gralTe, and with five loaves of barley, and two fmall fifhes , he fa- 
 tisfied five thoufand men befides women and children,and caufed the Difci- 
 ples to gather up the fragments, which being amafled together filled twelve 
 baskets. Which miracles had fo much proportion to the underflanding,and 
 met fo happily with the affedions of the people, that they were convinced, 
 that this was the Mefsm^rvho was to come into the worU^ and had a purpofe to 
 have taken him by force and made him a King. 
 
 But he , that left his Fathers kingdome to take upon the miferies 
 and infelicities of the world , fled from the offers of a Kingdome , and 
 their tumultuary eledion, as from an Enemy -, and therefore fending his 
 Difciples to the fhip before , towards Bethfaida , he ran into the moun- 
 tains to hide himfelfe, till the multitude fliould fcatter to their feveral 
 habitations •, he in the mean time taking the opportunity of that re- 
 tirement for the advantage of his prayers. But when the Apoffles 
 were farre engaged in the deep , a great tempefl arofe , with which they 
 .were preffed to the extremity of danger , and the laft refuges , labouring in 
 fadnefTe and hopelefnefTe , till the fourth watch of the night, when in the 
 midfl of their fears and labour , JESUS comes walking on the fea , and 
 .appeared to them , which turned their fears into affrightments •, for they 
 ■fuppofed it had been a fpirit^ but he appeafed their fears with his pre- 
 fence and manifeflation who he was 5 which yet they defired to have pro- 
 -Ved to them by a figne. For Simon Peter jaid to him , Mafler , if it he thou, 
 command me to come to thee ort the waters. The L O R D did fo , and 
 Pf/fr throwing himfelfe upon the confidence of his Mafters power, and pro- 
 vidence , came out of the fhip , and his fear began to weigh him down, 
 and he cryed, faying, LORD fa've me. JESUS took him by the hand, 
 /^proved the timoroufneffe of his faith, and went with him into the fhip : 
 where when they had worfliipped him , and admired the Divinity of his 
 power and perfon , they prefently came into the land of Genefareth , the 
 lliip arriving at the port immediately ; and all that were fick or pofTefTed 
 with unclean fpirits, were brought to him, and as many as touched the bor- 
 der of his garment were made whole. 
 
 By
 
 Part III. of the preaching of fESV S, 4 2.7 
 
 By this time, they whom JESUS had left on the other fide of the ?, 
 hke had come as far as Capernaum tofeekhim, wondring that he was there 
 betore them,but upon the occaiion of their fo diligent inquilition J H S U S 
 bbferves to them, ' Tliat it was nOt the Divinity of the miracle , that pro- 
 <i yoked their zeal , but the fatisfadtion they had in the loaves , a carnal 
 ct complacency in their meal •, and upon that mtimation fpeaks of cele- 
 n dial bread , the divine nutriment ot fouls, and then difcourles of myfteri- 
 *. ous and fymbolical manducation of C H R I S T himlelf,affiiming that he 
 <.< himfelf w^ts the bread of life that came down from Heaven^ that he would 
 >■<. give his Difciples hts fiejh to e.tt^ andhk blood to dn»k , and all this (liould 
 <« be for the life of the n'orld to nourilh unto lite eternal ; fo that without 
 «it, ahappy eternity could not be obtained. Upon this difcourfe , divers 
 of his Ditciples (amongft whom S.Mark the Evangelift is faid to beone^ ;, • y„ ,^^ 
 though he was afterwards recalled by Stmon Peter) forfook him, being fcan- ref.^u 
 dalized by their literal and carnal underftanding ot tliofe words of J E S US, 
 which he intended in a fpiritual fenfe. For the words that hefpake, were 
 not profitable in the fenfe of fleih and blood, but they are fpirit , and they 
 are life, himfelfe being the Expounder, who beft knew his own meaning. 
 
 When JESUS law this great defedion of his Difciples from him , he 4. 
 turned him to the twelve Apoftles , and asked // they atfo would goe away-, 
 Simon Peter anfvered , L O H D^ whither jl all rvcgoe ? Thou hajl the words of 
 eternal life , and we believe and are fitre^ thou art that C H R i S T the Sonne 
 ofthcltvtng God. Although this publick confefTion was made by Peter 
 m the name and confidence of the other Apoftles, yet JESUS told them, 
 that even amongft the twelve there was one Devil , meaning '^»das jfca- 
 riot^ who afterwards betrayed him •, this he told them Prophetically , that 
 they might perceive , the fad accidents which afterwards happened , did not 
 invade and furprize him in the difad vantages of ignorance or improvifion, 
 but came by his own knowledge and providence. 
 
 Then came to him the Phariiees , and fome Scribes which came from 5" 
 Jerufalem and Galilee (for JESUS would not goe to ludxa , becaufe 
 the Jewes laid wait to kill him) and quarrelled with him about certain 
 impertinent , unnecefTary rites derived to them not by divine fandion, but 
 ordinances of man •, fuch as were walhing their hands oft , when they eac^ 
 baptizing cups and platters, and walliing tables and beds ; which ceremo- 
 nies the Apoftles of J E S U S did notobferve , but attended diligently 
 to the fimplicity and ipiritual holinefte of their Mafters dodrine : But in 
 return to their vain demands JESUS gave them a iliarp reprjoof for pro- 
 fecuting thefe and many other traditions to the difcountenance of divine 
 precepts^ and in particular they taught men to give to the Corban^ and refu- 
 fed to fupply the necefTity of their parentSjthinking it to be religion, though 
 they neglefted piety and chanty •, And again he thunders out woes and 
 fadnefTes againft their impieties for being curious of minutes , and pundual 
 in rites and ceremonials, but moft negligent and incurious of judgement 
 and the love of GOD -, for their pride , for their hypocrify , for their 
 impofing burdens upon others , which themfelves helped not to fuppqrtj 
 for taking away the key of knowledge from the people, obftrudingthc 
 pafTages to heaven • approving the adts of their Fathers in perfecuting tire 
 Prophets. But for the Queftion it felfe concernuig wafl)ings, JESUS 
 taught the people , that no outward impurity did flain the foul in the 
 
 fight
 
 4i8 Of the third year v^m. 
 
 fight of God, but all pollution is from within, fron;\ the corruption of the 
 heart, and impure thoughts, unchaft defires, and unholy purpofes -, and that 
 chanty is the beft purifier in the world. 
 
 ^' And thence J E S U S departed into the coafts of T'ju and Sidon^znd. 
 
 cntred into a houfe, that he might not be known. Thediligcnceof a Mo- 
 thers love, and forrow and neceflfity found him out in his retirement; for a 
 Sjrofhcenician woman came and befought him, that he would caft the devil 
 out of her daughter : but J E S U S difcourfed to her by way of difcomfort 
 andrejedlionofher, for her nations fake. But the feeming denial did but 
 enkindle her defires, and made her importunity more bold and undenyable ; 
 flie begged but fome crumbs, that fell from the childrens table, but one in- 
 ftance offavourto her daughter, which he powred forth without meafure 
 upon the fons and daughters of 7^4f/, J E S U S was pleafed with her zeal 
 and difcretion, and pityed her daughters infelicity, and difmided her with 
 faying. The Devil tvas gone out of her daughter. 
 
 But JESUS ftayed not long here, but returning to the fea of Galilee 
 
 '' through the midft of DecapUs they brought unto him a man deaf and 
 dumb, whom JESUS cured by touching his tongue, and putting his 
 fingers in his ears: which caufed the people to give a large teftimony in ap- 
 probation of all his adions. And they followed him unto a mountain, 
 bringing to him multitudes of difeafed people, and lie healed them all. But 
 becaufe the people had followed him three days, and had nothing to ear, 
 JESUS in pity to their need refolved to feaft them once more at the 
 charge of a miracle -, Therefore taking fevenloaves, and a few fmall fifhes, 
 he bleffed them , fatisfiedfour thoufand men befides women and children. 
 And there remained feven baskets full of broken bread and filli. From 
 whence JESUS departed by Oiip to the coafts of Magcddonmd Dalma- 
 jiutha^ whither the Pharifecs and Sadduces came, feeking of him a fign : but 
 JESUS rejeded their impertinent and captious demand,knowing they did it 
 to ill purpofes, and with difaffedion •, reproving them that they difcerned 
 the face of the sky, and the prognofticks of thi fair or foul weather, but nor 
 the figns of the times of the Son of man ; However, fince they had neg- 
 leded fo great demonftrations of miracles, gracious difcourfes, holy laws 
 and Prophecies, they muft exped: no other fign , but the fign of the 
 Prophet ^etjos ^meamng^tht refurredion of his body after three days burial; 
 and fohe difmilTcd the impertinent inquifitors. 
 g. And paffing again over the lake, as his Difciples were folicitous, becaufe 
 
 they had forget to take bread, he gave them caution to beware of tiie leaven 
 of the Pharilees and Sadduces,and the leaven ofA/fr^meaning the hypocri- 
 fie and vanities of the one,and the herefie of the other.For HeroMeaven was 
 the pretence that he was the Mefias, which the Sed of the Herodians did ear- 
 neftly and fpitefuUy promote-,and after this entertainment of themfelves by 
 the way,they came together to Bethfaida^wheve JESUS cured a blind Man, 
 with a coUyrium of rpittle,ftlut.iry as Balfam, or the pureft eye-bright,vvhen 
 his divine benedidion once had hallowed it : but JESUS ftaid not there, 
 but departing tiience intothe coafts of Cf/4r^4 philippi out oiHerods power, 
 (for it was in Philips jurifdidion ) after he had prayed with his Difciples, he 
 enquired what opinion the world had of him, and whom they reported 
 him to be •: They anfwered. Some fay then art ^ohn the Bapti/l,fome that thou 
 art Elioi ^or ^ermi.ifj or one of the Prophets -^ for in Galilee efpedally, the 
 
 fed
 
 partin of the Treachmr of f E S V S. 419 
 
 Seft of the Pharifees w.is mightily difleminite J, whofe opinion it \v.is, tint 
 the fouls of dead Men according to their Icn^eral merit did tranfmigrate into 
 other bodies of very perfedand-cxcellent perfons. And therefore in all 
 this variety none hie upon the right, or fancied him to be a diftind perfoa 
 from the ancients, but although they differed in the ailignation of his name, 
 yet generally they agreed it was the foul of a departed Prophet, which had 
 paficd into another body. But JESUS asked the Apoftles their opinion, 
 and Peter in the name of all the reft made an open and conHdent confelTion, 
 7/W4 art CHRIS T the Son of the living O D. 
 
 This confelTion JESUS not onely confirmed as true, but as revealed 9- 
 by GOD, and ot fundamental neceftity ; for after the bleflfing oi Peters 
 perfon, upon allu lion of Peters name, JESUS faid, that upon this Rock 
 j^the article oi Peters confeflion] /?'• would bntld hts Churchy promifing to it 
 alTiftances even to perpetuity, infomuch that the gates of hell ^ that is, perfe- 
 cution and death and the grave,lhould never preojail agawfi it • adding with- 
 all, a promife to Peter in behalt of all the reft, as he had made a confelfion 
 for them all, that he \\'0\Ad.grje unto him the keys of the kingdom of he.tven^fo 
 that rvh-itfocvcr he jlwuld hi^ide in earth jhould be hound in heaven^and nhatfoever 
 he jhould loofe on earth flwtdd be loofedin heaven-^ a power which he never com- 
 municated before , orfince, but to their fucceflbrs-, greater then the large 
 charter of Nature, and the donative of Creation, in which all the creatures 
 under Heaven were made fubjed: to Mans Empire, but till now Heaven it 
 felf was never fubordinate to humane miniftration. 
 
 And now the days from hence forward to the death ot J E S U S we muft lOi 
 reckon to be like the Vigils or Eves of his Paftiou ^ for now he began, and 
 often did ingeminate thofe fad predidions of his unhandfome ufagehe 
 ihould Ihortly finde, that he Hiould herejccledofthe Elders and chief Priefts^ 
 and Scribes, and fuffer many things at lerufalem^and be killed and be rai fed up 
 the third day. But Pff^rhearir>g that fad difcourfe fo contrary to his hopes, 
 which he had blended with temporal expedances (for he had learned the 
 Dodrine of C H R I S T S advent, but not the myftery of the Crofte)in 
 great and miftaken civility took JESUS afide, and began to rebuke that 
 iliying, Be it far from thee, LORD, thi< \])all not be unto thee. But JESUS 
 full of zeal againftfofoft and humane admonition, that favoured nothing 
 of GO D,orofabftraded immaterial confiderations , chid Peter bitterly^ 
 Get thee behtnde mc Satan, thou art an offence unto me. And calling his Difci- 
 plestohim, toldthemafecondpartofa fad dodrine, that not onely him- 
 felf, but all they alfo muft fuft'cr too. For when the head was to be crowned 
 with thornes, if the members were wrapped in foftnefTes, it was an unhand- 
 fome undecency and a difunion too near an antipathy •, and therefore who 
 ever will be the Difciples of J E S U S, muft take up his Crofte, deny him- 
 felf, and his own fonder appetites, and trace his Mafters footfteps marked 
 out with bloud, that he fliedfoi- our redemption and inftitution. And that 
 there be no efcape from the participation of CHRISTS fuffering, 
 JESUS added this dilemma. <■<■ He thai will fave his life fhall lofe it, 
 <.<. and he that will lofe itfliall fav^e it to eternity ^ which part fo ever we 
 «< choofe, there is a life to be loft : but as the firft are fooliOi to the extre- 
 «< mcft mifery, that will lofe their fouls to gain the World, fo they are 
 « moft wife and fortunate, that will give their lives for him ; bccaufe 
 <■<■ when the Sonne of Man fliall corae in his own glory , and his 
 
 Fathers^
 
 430 
 
 Hifiory of the third year 
 
 Bfdi de loci's 
 fandif. c. 1 7- 
 
 12. 
 
 Stepefui foi- 
 bendut aquis, 
 
 randiis , 
 Std ttmuere 
 tuasigau & 
 unda mavus. 
 
 IS- 
 
 Exod.jc. 
 
 Part III. 
 
 <£ Fathers, and of his Angels, he fliall reward every man according to his 
 ic works. This Difcourfe JESUS concluded with a Prophecie, that fome 
 <c {landing in that prefence (hould not dye till they fee the Son of Man 
 « coming in his Kingdom. 
 
 Of the greater glories of which in due time to be revealed, JESUS 
 after eight days gave a bright and excellent probation-, For taking with 
 him rcter and lames and lohn^ he went up into the mountain Tdor to pray, 
 and while he prayed he was transfigured before them, and his face did lliinc 
 like the Sun, and his garments were white and gliftering. And there ap- 
 peared talking with him Mofes and Elias glorioully, Ipeaking of the deccafe 
 which he fliould accomplifh at lerufakm : vvhicli glory thele Apoftles, af- 
 ter they had awaked from fleep, did behold : And the interlocutors with 
 JESUS having finiflicd their embady of death (which they delivered in 
 formes of glory reprefenting the excellencies of the reward together with 
 thefliarpnefleofthe paflage and interval) departed, leaving the Apoftles 
 full of fear, and wonder and extafie, infomuch that Pf/er talked he knew 
 not what, hut nothing amifTe, fomething Prophetical^ faying, Majlerhis 
 good to be here^ let us build three tabernacles : And fome devout perfons in 
 memory of the myftery did ered three Churches in the fame place in after 
 ages. But after the departure of thofe attendent Saints, a cloud encircled 
 JESUS and the Difciples, and a voyce came from the excellent glory. 
 This is my beloved Son, hear him. The cloud quickly diiappeared, and freed 
 the Difciples from the fear it had put them in. So they attended JE S U S, 
 and defcended from the mountain, being commanded filence, which they 
 obferved till the rcfurredion. 
 
 The next day came to JESUS a man praying in behalf of his fon, 
 Lunatick and fore troubled with a Devil, who fought oft to deflroy him in 
 fire and water, that JESUS would be pleafed to deliver him. For his 
 Apoffles tryed, and could not by reafon of the want of faith •, for this grace, 
 if it be true, though in a lefle degree, is of power to remove mountains, to 
 pluck up trees by the roots,and to give them folid foundation in the waters: 
 And JESUS rebuked the Devil, and he departed out of him from that 
 very hour. Thence JESUS departed privately into Galilee^ and in his 
 journey repeated thole fadneffes of his approaching pafTion : Which fo af- 
 flidled the fpirits of the Difciples, that they durft no more provoke him to 
 difcourfe, left he fliould take occafion to interweave fomething ofchatun- 
 pleafant argument with it. For fad and difconfolate perfons ufc to create 
 comforts to themfelves by fidfion of fancy, and ule arts of avocation to 
 remove difpleafures from them, and ftratagems to remove it from their 
 prefence, by removing it from their apprehenfions, thinking the incom.riio- 
 dity of it is then taken away, \\ hen they have loft the fenfe. 
 
 When JESUS was now come to Capernaum , the exadors of rates 
 came to Simon Peter, asking him if his Mafter paid the accuftomed impo- 
 fition, w,c;. a ficle or didrachme, the fourth part of an ounce of filver, which 
 was the tribute which the L O R D impofed upon all the fons of ifrael 
 from twenty years old and above, to pay for redemption and propitiation, 
 and fortheufe of the Tabernacle. When Pf^fr came into the houfe,JE- 
 S U S knowing the meflage that he was big with, prevented him by asking 
 him, of rvhcm doe the Kings of the nations tdke tribute? of their crvn children^ or 
 of grangers': Peter anfivered^ of firangos. Then faid J E S U S, then are the 
 
 children
 
 Fart in. of the preaching of fESV S. 4 j t 
 
 children free ^ meaning, that fince tlie Gentile Kings doe not exa(5l tribute 
 of their fons, neither will G O D of his. And therefore this penfion , to 
 be paid for the ufc of the Tabernacle, for the fervice of G O D , for the re- 
 demption of their fouls, was not to be paid by him, who was the Son of 
 G O D, but by ftrangers • yet to avoid offence , lie fent Peter a h"lhing,and 
 provided a filli with twodidrachmes of filver in it , which he commanded 
 Peter to pay for them two. 
 
 But when the Difciples were together with JESUS in the houfe , he 14. 
 asked them what they difcourled, upon the way •, for they had fallen upon 
 an ambitious and miflaken quarrel , ^vhich of them fliould be greateft in 
 their Matters kingdom,which they ftiU <\id. dream ihould be an external and 
 fecular Royalty, full ofphaniie and honour. Ikit the Matter was diligest 
 to check their forwardnette, eftabliihing a rule for Clerical deportment •, He 
 th.it null begreatejl amort'^jl you., let him k jour mifafler •, fo iuppofing a grea- 
 ter and a lelFer, a minifter and a perfon to be minittred unto , but dividing 
 the grandeur of the perfon from the greatneffe of office (that the higher 
 thetmployment is , the more humble ihould be the Man,) becaufe in fpi- 
 ritual prelation it is not as in fecular pomps ,■ where the do/ninion is defpo- 
 tick, the coercion bloody, the dic'liatcs imperious, the laws externally com- 
 pullbry, and the titles arrogant and vain,and all the advantages are fo palfed 
 upon the perfon , that making that firtt to be iplendid , it pattes from the 
 perfon to the fubjeds , who in abftraded ettencesdoe not ea/ily apprehend 
 regalities in veneration , butas theyarefubjedfed in perfons made excel- 
 lent by fuch fuperftrudures of majefty -, but in dignities Ecclefiaftical the 
 dominion is paternal , the regiment perfwafive and argumentative, the co- 
 ercion by cenfures immaterial , by cettion and confent , by denial of bene- 
 fits, by the interett of virtues, and the efficacy of hopes, aud imprettes upon 
 theipirit-, the Laws are full of admonition, and fermon ■, the titles of ho- 
 nour monitouis of duty, and memorials oflabour and offices ; and all the 
 advantages, which from the office ufually pafles upon the perfon , are to be 
 devefted by the humility of the Man , and when they are of greatett vene- 
 ration they are abftraded excellencies , and immaterial , not palling through 
 the perfon to the people, and refleded to his luttre, but tranfmitted by his 
 labour, and mini ttery •, and give him honour for his labours fike (which is 
 his perfonal excellency) not for his honour and title, which is either a deri- 
 vative from Chnfi^ or from the conftitution of pious perfons,ettimating and 
 valuing the relatives of Religion. 
 
 Then JESUS taketh a little childe, and fetteth him in the midft, pro- j j, 
 pounding him by way of Embleme, a pattern of humility and fimplicity, 
 without the mixtures of ambition orcaytive diftempers-, fuch infant can- 
 dour and lowlinette of fpirit, being the necett^ary port , through which we 
 muftpafle, if we will enter into the courts of Heaven. But as a current of 
 wholefome waters breaking from its reftraint , runs out in a fucceffion of 
 waters , and every preceding draught drawes out the next : fo were the dif- 
 courfes of J E S U S excellent and opportune,creating occahons for others, 
 that the whole dodrine of the Gofpel , and the entire will of the Father, 
 might be communicated upon defigne -, even the chances of words and 
 anions being made regular and orderly by Divine Providence. For from 
 the inftance of humility in the fymbol and Hicroglyphick of the childe, 
 <« J E S U S difcourfes of the care GOD takes of little children , wliether 
 
 <■<■ naturally
 
 432- Hijlory of the third year Pm m. 
 
 <' naturally or fpiritually fuch-, the danger of doing them fc . al and ofFen- 
 
 '< ces, the care and power ot" their Angels guardian , of the ji eiruy m the 
 
 «« event that fcandalslliouldarife, and of the great woe ant/ infelicity of 
 
 «' thofe perfons who were the adive minifters ot fuch offences. 
 
 \6. But if in the traverfes of our life, difcontents and injuries be done, 
 
 JESUS teaclies huw the injured perfon Ihould demean himfelfe : Firft 
 
 in'unam m repiove thc offending party privately •, if he repent , forgive him for ever 
 
 tuui'Mvifti with a mercy as unwearied and as raultiplyed as his repentance. For 
 
 fotidi qui fecit, ^i^^ fervant to whom his LORD hud forgiven looo talents, bccaufe 
 
 '""'^''■'*'"^'""' he refufed to forgive his fellow-fervant i oo pence, was delivered to the 
 
 * tormentors, till hefliould pay that debt, which his 
 
 *^'f'''''^''iT^Tf"%Z^"^ZfZ'[ Lord once forgave, till the feivants impiety forced 
 
 Hiiicain.hiihRom.l.6& A.Gciiium.i.io.c.i. him to repent his donativc and remillion. But it he 
 
 qui ait, licuife fecau fi veUm atjue fartin refufes the chatitv of private cotiedion , let him be 
 
 coiDusdebitoiis. Eo tamen conjibo I fie baiba- jir c ■ n- j ■ rLt 
 
 'kL%««^t Gtilius; Muaimmadias p«v<c rcproved before a few witnefies-, and in cafe he be 
 
 denunclata efl, ne ad em nnquam pcncninnt; {[[\\ incorrigible, let him be brought tO the tl ibunal 
 
 d,[j-cnutr>cfc «^''9''''.f "^inriTif Vr of the Church^againft whofe advices if he fliall kick, 
 (iMim M. ut piumb.itis c<edenntur debitoycs; let him feel her power,and be cut off from the com- 
 qui tandm chnfiiaijam m.mfuetudmem !H it^es j-^union ofSaints-, becoming a Pagan , Ot a Publi- 
 irfetctttryTcxtr^"'^''' can. And to make that the Church (liall not have a 
 dead and ineffedual hand in her animadveifions, 
 JESUS promifes to all the Apoftles , what before he promifed to Pe- 
 ter^ a power of binding and loofing on tzith. ^ and that it fliould be ratified 
 in Heaven, what they fliall fo difpofe on earth with an unerring key. 
 ly. But /i'^w interrupted him, telling him of a flranger I'at caff out Devils 
 
 in the name of J E S U S , but becaufe he was not of the family , he had 
 forbidden him. <« To this JESUS replyed, that he fliould in no wife 
 <« have forbidden him, for in all reafon he would do veneration to that per- 
 <« fon,whofe name he faw to be energetical and triumphant over Devils,and 
 " in whofe name it is almofl neceffary , that Man fliould believe, who ufed 
 oitasaninffrument of ejedion of impure fpirits. Then JESUS pro- 
 « cecded in his excellent Sermon , and union of difcourfes , adding holy 
 " precepts concerning offences which a Man might doe to himfelfe-, in 
 u which cafe he istobefevere , though moft gentle to others. For in his 
 " own cafe he muff fhew no mercy but abfcifTion •, for it is better to cut off 
 <' the offending hand or foot , or extinguifli the offending eye , rather then 
 «' upon the fupport of a troubleiorae foot , and by the light of an offending 
 « eye,walkinto ruine,r: iJ , ac eternity,n'/?tTf theworm dieth net yind the fire 
 U not quenched, knd a, JESUS ended this chain of excellent difcourfes. 
 i8. About this time •. ^s the Jewes feafl of Tabernacles ' ..ither JESUS 
 
 went up as it were in :ecret, and paffing through Saf/:.r u ae found the in- 
 habitants of a Httle village foinhofpiD.Lle, as to refuxto give him enter- 
 tainment-, which fo provoked I'l.e intemper^.te zeale oi lames and lohn^ 
 that they would fain have called for fire to .^afume them , even as Eltas 
 did. But JESUS rebuked the furies of their anger , teaching them to di- 
 flinguiflithefpiritof Chriflianity from the ungentleneffe of the decretory 
 ztzXoi Eltas. For fince the Son of man came with a purpofe to feek and 
 fave what was lofl;,it was but an indifcree.t temerity fuddenly upon the light- 
 efl umbrages ofdifpleafure to deffroy a man, whofe redemption cofl the 
 cffufion of the deareft blood from the heart of J E S U S. But contra- 
 
 dwife
 
 Pare iti. of the preachang off 8SV S. 43} 
 
 riwife J E S Q S docs a miracle upon the ten leprous perfons which carrte 
 to him from the neighbourhood , crying out with fad exclamations for 
 help. But J H S U S lent them to the Prielt ro oflltr for their cleanfing; 
 thither they went , and but one onely returned to give thanks, and he a 
 ftranger, whowithaloudvoycegloriried GOD, and with humble ado- 
 ration wordiipped, and gaVc thanks to JESUS. 
 
 When JESUS had finiflied his journey . and was now come to Icru- i^- 
 falem , for the firft dayes he was undilcerned in publick conventions, 
 but heard of the various opinions of men concerning him. Some faying, 
 he was a good man, others that he deceived the people , and the Pharifees 
 fought for him to doe him a mifchiefe. But when they defpaired of findmg 
 him in the midft of the feaft and the people, he made Sermons openly 
 in the middeft of the Temple ^ whom when lie had convinced by the vari- 
 ety and divinity of his miracles and difcourles , they gave the greateft te- 
 ftimony in the world of humane weaknefle , and how prevalent a pre- 
 judice is above the confidence and convidion of a demonftration. For a 
 proverb , a miftake , an errour in matter of circumftance did in their un- 
 derftandings outweigh multitudes of miracles and argument; and becaufe 
 Chrijl \v.i5 of Galilee^ becaufe they kwrv rvhence he iT'.w,becaufe of the proverb, 
 that out of Galilee comes no Prophet ^ becaufe the rulers did not believe in him^ 
 thefe outweighed the demonftrations of his mercy, and his power, and divi- 
 nity. But yet very many believed on him ; and no man durft lay hands to 
 take him •, for as yet his time was not come, in which he meant to give him- 
 felfeupto thepowerofthejewes -, and therefore when the Pharifees fent 
 Officers to feifehim, theyalfo became his Difciples , being themfelves fur- 
 piiled by the excellency of his Dodrine. 
 
 After this, JESUS went to the mount of olivet on the Eaft of/erufa- 20I 
 km , and the next day returned again into the Temple , where the Scribes 
 and Ph:irifees brought him a woman taken in the ad of adultery, tempting 
 him to give fentence , that they might accufe him of feverity or intermed- 
 ling , if he condemned Iier •, or of remff/icjje and popularity , if he did 
 acquit her. But JESUS found out an expedient for their difficulty, and 
 changed theScene by bidding the innocent perfon among them caft the firft 
 ftonc at the adulterelfe-, and then ftooping down to give them fair occafion 
 towithdraw, he wrote upon the ground with his finger, whileft they left 
 the woman , and her crime to a more private cenfure ^ I E SU S wai left 
 alone^ and the woman in the midfl^whom JES US difmifled, charging her 
 to fin no more. And a while aftcr,JESUS begins again to difcourfe to them 
 " of his miffion from the Father,of his Crucifixion and exaltation from the 
 " earth,of the reward of believers, of the excellency of truth , of fpiritualli- 
 " berty, and relations, who are the fons of Abraham , and who the children 
 " of tlic Devil •, of his own eternal generation ; ofthedefire of yJhraham to 
 " fee his day. In which Sermon he continued, adding ftill ne\v excellencies 
 and confuting their malicious and vainer calumnies, till they, that they alfo 
 might confute him , took up ftones to cjH at him :, but he went out of the 
 Temple, going through the midft of them , and fo pafled by. 
 
 But in his paflage he met a man, who had been born blinde^ and af- 2ii 
 
 ter hehaddifcourfedcurforily of the caufe of that blindnefle, it being a 
 
 mifery, notfentasapunilhment to his own or his parents fin, but as ad 
 
 occafion to make publick the glory of G O D ; lie to raanifeft that himfelf 
 
 K r Was
 
 434 Hiftory of the third year Partiii. 
 
 vvuS the light of the world in all fenfcs, faid it now, and proved it by a 
 Epiphan. de vi miracle^ Ibr fitting down he made clay ot fpittle , and anointing the tyts 
 !u Ropbc"c.7. ^^ ^^^ blinde man bid him goe wafli in Stloam •, which was a pool of 1) mpid 
 water , which GOD fent at the prayer ot j(diah the Prophet , a little 
 before his death , to fatisfie the neceflities of his people opprtfled uith 
 thirft , and a ftrift fiege , and it ftood at the foot of the mount Sioit , and 
 gave its water at fii ft b)' returns and periods, alwayes to the Jewes , but not 
 to the enemies. And thofe intermitted fpringings were ff ill continued , but 
 onely « pool was made from the frequent effluxes. The blinde man went 
 and waflied and returned feeing, and was inceflantly vexed by the Phari- 
 fees to tell them the manner, and circumftances ot the cure^ and when 
 the man had averred the truth , and named his Phyfician, giving iiim a pi- 
 ous and charitable teftiraony, thePharifeesbecaule they could not force 
 fiim to difavow his good opinion of J E S U S,caft him out oithc Synagogue. 
 But JESUS meeting him received him \r\\o the Church , told him he was 
 CHRIST, and the man became again enlightned and he believed and 
 worfhipped.But the Pharifees blafphemed : for luch was the difpenfation of 
 the Divine myfteries, that the blinde fliall fee , and they which think they 
 fee cleerly, (liould become blinde, becaufe they had not tlie excufe of igno- 
 rance toleilen or take off the fin, but in the midft of light they thut fheu 
 eyes, and doated upon darknefle, therefore did their fin remain, 
 2^* But JESUS continued iiis Sermon among the Pharifees infinuating 
 
 <' repreheniions in his dogmatical difcourfes, which hke light fliined and 
 " difcovered error.Foi' by difcoiu ting the properties of a good fheph£rd,and 
 " the lawful way of intromiffion,he proved them to be tiieeves and robbers, 
 " becaufe they lefufed to enter in by JESUS, who is the door of the flieep-, 
 " and upon the fame ground reproved all thole falfe Chrifts , which before 
 " him ufurped the title of Mtflias , and proved his ow n vocation and office 
 «' by an argument, which no other ihepherd would ufe , becaule he laid 
 " down his life tor liis fheep : others would take the fleece, and eat the flefli, 
 " but none but himfelf would die for his fheep^ but he would firfl die , and 
 " then gather his fiieep together into one fold, (intimating the calling of the 
 " Gentiles) to which purpofe he was enabled by his Father to lay down his 
 '' life, and to take it up •, and had alfo endeared them to his Father, that they 
 *' thould be preferved unto eternal life,and no power fliould be able to take 
 "them out of his hand, or the hand of his Father ^ for becaufe JESUS 
 " was united to the Father, the Fathers care preferved the Sons flocks. 
 2$' But the Jewes to requite him for his fo divine Sermons betook them- 
 
 felves to their old argument , they took up ftones again to caftat him , pre- 
 tending he had blafphemed^ but JESUS proved Tt to be no blafphemy to 
 call himfelfe the Son of G O D,becaufe they,to whom the Word of GOD 
 came, are in Scripture called Gods. But nothing could fatisfy them, wiiofe 
 temporal intereft was concerned not toconfent to fuch dodrine , which 
 would fave their fouls by ruining their temporal concernments. But when 
 they fought again to take him, JESUS efcaped out of their hands,and weni 
 away beyond icrdan^ where hhn at firft baptized-,which gave the people oc- 
 cafion to remember that lohn did no miracle, but this man does many , and 
 John whom all men did revere, and highly account of for his office and fan- 
 dity, gave teflimony to J E S U S , and many believed on him there. 
 24. After this, JESUS knowing, that the harveft was great, and as yet the 
 
 labourers
 
 Part lii. of the preaching of fESVS. 43^ 
 
 labourers had been few, ient one feventy two of his Difciples with the like 
 commiffion as foTnerly the 12 Apoftles, that they might goe before to 
 thofe places, whi- ner himfelfc meant to come. Of which number were t!ie 
 feven, whom afterwards the Apoftles fet over the Widows, and Matthiis^ Epiphm.pjn 
 Marlc^ and fome fay, Luke, fujlus, Barnabas, Afelles , Rufus, Niger , Ceph.is L',;b°7u '' 
 not "etcr^ Thitddeus^ Ariftion^ and fohn. The reft of the names could not be c.Vi." ' " '' 
 recovered by the beft diligence o( Eufihius and Epifkwius. But when they ^^R'" »p"<' 
 returned from their journey, they rejoyced greatly in the legation and pow- ''"''''■'•5- '-^ '• 
 er, and J E S U S alfo rejoyced in fpirir, giving glory to GOD, that he 
 had made his revelations to babes, and the more imperfed perlbns •, like the 
 lowcft valleys which receive from heaven the greateft flouds of rain and 
 bleftings, and ftand thick with corn and flo^vers , when the mountains arc 
 unfruitful in their height and greatnelle. 
 
 And now a Doftor of the Law came to J E S U S , asking him a Que- 25. 
 ftion of the greateft confideration , that a wife man could as k, or a Prophet 
 anfwer^ Mafhr, whAt (lutll I doe to inherit eternal life f JESUS referred 
 him to the Scriptures, and declared the way to heaven to be this onely , to 
 loTje the Lordrvitb all our powers and ficaltics , and our neighbour as our felfe. 
 But when the Lawyer being captious made a fcruple in a fmooth rufh, ask- 
 ing what is meant by (^neighbour:] J E S U S told lum by a parable of a 
 traveller fallen into the hands of robbers , and negleded by a Pricft and by 
 a Levite. but relieved by a Samaritane-, that no diftance of countrey or re- 
 ligion deftroyes the relation ofneighbouihood : but every perfon, with 
 whom we converfe in peace and charity, is that neighbour, whom we are to 
 love as our felves. 
 
 JESUS having departed from lerufalem^ upon the forementioned dan- 2 5. 
 ^er came to a village called BethAny , where Martha making great and bu- 
 lie preparation for his entertainment to exprefle her joy , and her affe- 
 dions to his perfon, defired JESUS to difmiHe her fifter Mary from his 
 feet , who fate there feafting her felfe vvitli the viands and fweetnefles of 
 his dodiine, incurious of the provifions for entertainment -, but Jefus com- 
 mended her choice , and though he did not expreflely difrepute Marthas 
 civihty, yet lie preferred Marfs religion and fandity of affedions. In this 
 time (becaufe the night drew on^ in which no man could work) JESUS hafte- 
 ned to doe his Fathers bufinefle, and to pour out whole Catanids of holy 
 leflbns , like the fruitful Nilus fwelling over the banks j and filling all the 
 trenches to make a plenty of corn and fruits , great as the inundation. 
 "JESUS therefore teaches his Difciples that form of prayer the fecond 
 «< time,which we call the L O R D S prayer^ teaches them alTiduity and in- 
 « defatigable importunity in prayer, by a parable of an importunate neigh- 
 «' hour, borrowing loaves at midnight, and a troublefome widow, who for- 
 <■<■ cedan unjuft judge to do her right by her clamorous and hourely addref- 
 " fes-, encourages them to pray,by confideration of the divine goodnes and 
 <» fatherly affedion, far more indulgent to his Sons,then natural Fathers are 
 " to their deareft iftue •, and addes a gracious promife of fucceffe to them 
 " that pray. He reproves Pharifaical oftentation, arms his Difciples againft 
 «' the fear of men and the terrours of perfecution , which can arrive but 
 <«.to the incommodities of the body ^ teaches the fear of G O D, 
 «who is Lord of the whole man, and can accurfe the foule as well 
 "aspunifhthebody. He refufcs to divide the inheritance between two 
 Rr2 "Brethren,-
 
 4)5 Hijlory of the third year Parciii. 
 
 «« Brethren, as not having competent power to become Lord in tempo- 
 it ral jurifdidions : He preaches againft covctoufnefle and the placing feli- 
 « cities in worldly pofleirions,by a parable of a rich man, whc.fe riches were 
 «« too big tor his barnes, and big enough for his foul , and run over into vo- 
 uluptuoufnefle, and ftupid complacencies in his perifhing goods •, he was 
 u fnatched from their pofleflion and his fool taken from him in the violence 
 « of a rapid and hafty licknefle in the fpace of one night •, Difcourfes of Di- 
 u vine providence and care over us all, and defcending even as low as grafs^ 
 c< he exhorts to alms-deeds, to watchfulnefTe , and preparation againft the 
 <« fuddenand unexpected coming of our L OR D to judgement, or by 
 « the arreft of death : Tells the offices and fedulity of the Clergy, under 
 «' the apologue of Stewards and Governours of their Lords houfes-, teaches 
 '« them gentlenelTe and fobriety , and not to doe evillupon confidence of 
 " their Lords abfence and delay , and teaches the people even of them- 
 " fclvcs to judge, what is right concerning the fignes of the coming of the 
 " Son of man. And the end of allthefe difcourfes was , that all men fliould 
 « repent, and live good lives , and be favcd. 
 
 27. At this Sermon there were prefent fome , that told him of the Galileans^ 
 vvhofe bloud Pilate mingled with their facrifices. For the GaltUam were a 
 fort of people,that taught it to be unlawful to pay tribute to ftrangers, or 
 to pray for the Romans •, and becaufe the Jewes did both , they refufed to 
 communicate in their facred rites , and would facrifice apart 5 at whidi 
 folcmnity when Ptlate the Roman deputy had apprehended many of them, 
 he caufed them all to be flain , making them to die upon the fame Altars. 
 Thefe were of the province of ^udea , but of the fame opinion with 
 thofe , who taught in Galilee , from whence the fed had its appellative. 
 But to the ftory , JESUS made reply , that thefe external accidents, 
 though they be fad and calamitous , yet they are no arguments of condem- 
 nation againft the perfons of the men to convince them of a greater guik 
 then others, upon whom no fuchvifiblcfignatures have been imprinted. 
 The purpofeoffuch chances is, that we fhould repent, left we periih in 
 the Hke judgement. 
 
 28. About this time a certain Ruler of a Synagogue renewed the old Quefti- 
 on about the obfervation of the Sabbath,repining at J E S U S that he cured 
 a woman that was crooked, loofing her from her infirmity, with which lliee 
 had been afflided eighteen yeers. But J E S U S made the man aftiamed by 
 an argument from their own pradife , who themfelves loofe an ox from 
 the ftall on the Sabbath , and lead him to watering : And by the fame ar- 
 gument he alfo ftopt the mouthes of the Scribes and Pharifees , which were 
 open upon him for curing an hydropick perfon upon the Sabbath. For 
 JESUS, that he might draw off and feparate Chriftianity from the yoke of 
 ceremonies by abolifhingand taking off the ftrideft Mofaical rites , chofe 
 to doe very many of his miracles upon the Sabbath , that he might doe the 
 work of abrogation and inftitution both at once ; not much unlike the fab- 
 
 Jofrpb.debdlo batical poolin pdea^ which was dry fix dayes , but guflied out in a full 
 jud.i.7.c.24. ftieam upon the Sabbath : For though upon all days CHRIST was opera- 
 tive and miraculous,yet many reafons did concurre and determine him to a 
 more frequent working upon thofe dayes of publick ceremony and conven- 
 tion. But going forth from thence he went up and down the cities of Gali- 
 lee , reenforcing the fame dodrine he had formerly taoght them , and daily 
 
 adding
 
 Part III. of the prccuhlng of fESVS, 437^ 
 
 adding new precepts , and cautions and pruden: infinuations: advertifing 
 tc of the multitudes ottliem that peiilli, and the paucity of them that 
 <« fhall be faved, and that we lliould jlrive to cnUr m At the ftrAtghtgate-, that 
 «< the way to deftiudion is broad and plaufible, the way to heaven nice and 
 u auftere , and few there be that finde it : tea'-hes them modefty at feaftSj 
 «' and entertainments of tlie poor : difcourft^ of the many cxcufes and un- 
 «< wiUingnefie of perfons, who were invited to the feaft of the Kingdom, the 
 « lefrelhments of the Gofpel ^ and tacitly infinuates the rejedionofthe 
 «< Jewes , who were the firft invited , and the calling of the Gentiles , who 
 " were the perfons called in from the high wayes and hedges : he reprehends 
 « //eroiforhisfubtiky and dcfigne to kill him, prophehes that he lliould 
 <« die at lerufilcm , and intimates great fadnelTts future to them for negled- 
 «' ing this their day of vifitation, and for killing the Prophets, and the Mef- 
 «< fengers fent from GOD. 
 
 It now grew towards winter , and thejcwes feaft of Dedication was at 2^» 
 Iiand, therefore JESUS went up to Icrnfilem to the feaft,where he prea- 
 ched m Solomons porch, which part of the temple ftood intire from the firrt 
 ruines : and the end of his Sermon was, that the Jewes had like to have fto- 
 ned him. But retiring from tlience he went beyond Icrdan , where he 
 taught the people in a moft elegant and perfvvalive parable concerning 
 n the mercy of G O D in accepting penitents , in the parable of the 
 u prodigal fon returning ^ difcourfes of the defigne of the MelTias coming 
 (( into the world to recover erring perfons from their fin and danger, in the 
 « apologues of the loft nieep,and groat: and under the reprefcntment of an 
 u unjuft but prudent fteward, he taught us fo to employ our prefentoppor- 
 a tunities and eftates by laying them out in ads of mercy and Religion, that 
 n when our fouls ftiall be difmifted from the ftewardlliip and cuftody of our 
 c< body,we may be entertained incverlafting habitations : he inftrudeth the 
 « Pharifees in the queftion of divorces , limiting the permiffion of feparati- 
 < I ons to the only caufe of fornication: preferreth holy celibate before the 
 '' eftate of marriage, in them , to whom the gift of continency is given in 
 «« order to the kingdom of Heaven : telleth a ftory or a parable (for which, 
 <i is uncertain) of a rich man (whom Euthimiu-s out of the tradition of tlie 
 '- Hebrews named ^7wfw/?i) and LazAms -^ the firft a voluptuous perfon 
 n and uncharitable^ the othei' pious,afBi(ifed,fick, and a begger-,t!ie firft dy- 
 << ed , and went to Hell, the fecond to AhrAhAms bofome : G O D fo or- 
 « dering the difpenfation of good things , that we cannot eafily en- 
 « joy two Heavens, nor fliall the infelicities of our lives (ifwe be pious) 
 " end otherwife then in a beatified condition: the Epilogue of which ftory 
 «< difcovered this truth alfo, that the ordinary meanes of ialvation are the 
 <« exprefte revelations of Scripture, and the minifteries of GODS ap- 
 " point ment ; and whofoever negleds thefe iliall not be fupplyed with 
 <' means extraordinary, or if he were, they would be totally ineftecftual. 
 
 And ftill the people drew water from the fountains of our Saviour,which 30, 
 ftreamed out in a full and continual emanation. For adding wave to wave, 
 line to line, precept upon precept, he reproved thefaftidioufnefteof the 
 "Pharifee, that came with Eucharift to GOD and contempt to his bro- 
 *' ther, and commended the humility of the Publicans addrelfe, who came 
 " deploring his fins,and with modefty and penance,and importunity begged 
 *' and obtained a mercy. Then he laid hands upon certain young children, 
 
 R r 5 " and
 
 438 Of Scandal!, part m. 
 
 << and gives them benedidion, charging his Apoftlesto admit infants to 
 «t him, becaufe to tliem in perfon, and to fuch in emblem and fignification 
 "the kingdom of heaven does appertain. He inftruds a young man in the 
 " wayes and counfels of perfedion, befides the obfervation of precepts , by 
 ."heroical renunciations and ads of munificent charity. Which difcourfe, 
 becaufe it ahghted upon an indifpofed , and an infortunate fubjed, (for the 
 young man was very rich) J E S Q S difcourfes how hard it is for a rich 
 " man to be faved ; but he expounds himfelfe to mean , they that tru(t in 
 *' riches-^ and however it is a matter of (o great temptation , that it is almoft 
 "•irapoflibletoefcape, yet with God nothing is impoflible. But when the 
 Apoftles heard the matter bidding the young man fell all and give to the 
 poor and follow him,and for his reward promifed him a heavenly treafure; 
 Peter in the name of the reft began to think, that this was their cafe, and the 
 promife alfo might concern them-, but they asked the Queftion, What Ihall 
 we have , who have forfaken all and followed thee c JESUS anfwered, 
 that they Hiould fit upon twelve thrones,jud§ing the twelve tribes of Ifrael. 
 3 1. And JESUS extended this mercy to every Difciple, that fliould for- 
 
 fake cither houfe or wife or children , or any thing fojr his fake and the Go- 
 fpels, and that they fliould receive a hundred fold in this life] by way of 
 comfort and equivalency, [and in the world to come J thoufands of glories 
 and poflTeffions in fruition, and redundancy. For , they that are UJi jhall he 
 fr(i, and the firji ll)afl be Ltfi : and the defpifed people of this world (liall 
 reign like Kings, and contempt it fclfe fliall fwellup into glory, and po- 
 verty into an eternal fatisfadion. And thefe rewards fliall not be accounted 
 according to the priviledges of nations , or priority of vocation , but readi- 
 nelTe of minde, and obedience,and fedulity of operation after calling:which 
 JESUS taught his Difciples in the parable of the labourers in the vine- 
 yard, to whom the Mafler gave the fame reward, though the times of their 
 working were different •, as their calling and employment had determined 
 the opportunity of their labours. 
 
 Discourse XVII. 
 Of Scandal, or giving and taking offence. 
 
 A; 
 
 Sad curfe being threatned in theGofpel to them, who offend any 
 o( c H Ri ST S little ones , that is, fuch as are novices and babes in 
 'Chriftianity, it concerns us to learn our duty and perform it,that we 
 Matth.18.7. V[\2.y zv6idl\\Q cmksiox^wee to all them Jby whom offences come. Andalthough 
 the duty isfo plainly explicated and reprefented m glofTe and cafe by the 
 f c^r V* ^^veral Commentaries of S. Paul upon this menace of our bleflfed S A V I- 
 GalM. z. OUR, yet becaufe out Englifli word f offence] which is commonly ufed 
 in this Queftion of fcandal, is fo large ind equivocal, that it hath many pre- 
 tences, and intricated this article to fome inconvenience , it is not without 
 good purpofc to draw into one body thofe propofitions, which the Mafters 
 of fpiritual life have defcribed in the managing of this Queflioft. 
 
 I. By
 
 Pm HI. 0/ Scan Jail, 
 
 1. By whatfoever we doe our duty to G O D we cannot diredly doe 
 offence, or give fcandal to our Brother-, becaufe in fuch caies where GOD 
 hath obliged us, he hath alfo obliged hiinfeUe to reconcile our duty to the 
 defignes of G O D, to the utility of fouls, and the ends of charity . And this 
 propofition is to be extended to our obedience to the lawful conftitutions 
 of our competent Superiours, in which cafes we are to look upon the 
 commandement, and leave the accidental events to the difpofition of that 
 providence, who reconciles dilTbnancies m nature, and concentres all the 
 variety of accidents into his own glory. And whofoever is offended at me 
 for obeying GOD or GODS vicegerent, is offended at me for doing 
 my duty , and in this there is no more difpute , but whether I fliall dif- 
 pleafe GOD, or my peevilli neighbour. Thefe are fuch whom the 
 Spirit of God complains of under other reprefentments •, They think it 
 ftrange we run not into the fame excefle of riot : Their eye is cvill, becaufe 
 their Mafters eye is good: and the abounding of GODS grace alfo may 
 become to them an occafion of falling, and the long-fuffering of G O D, 
 the encouragement to fin. In this there is no difficulty: for in what cafe 
 foever we are bound to obey G O D or Man , in that cafe and in that con- 
 jundlion of circumflances , we have nothing permitted to our choice, and 
 have no authority to remit of the right of GO D or our Superiour. And 
 to comply with our neighbour m fuch Qiieftions , befides that it cannot 
 fer\"C any purpofes of piety, if it declines from duty in any inftance , it is like 
 giving ahnes out of the portion of Orphanes, or building hofpitals with the 
 mony and fpoyls of facriledge. It is pufiUanimity, or hypocrify, or a deny- 
 ing to confeffe CHRIST before men to comply with any man , and to 
 offend GOD, or omit a duty. Whatfoever is neceffary to be done, and is 
 made fo by GOD, no weakneffe or peeviOineffe of man can make ne- 
 ceffary not to be done. For the matter of fcandal is a duty beneath the prime 
 obligations of religion. 
 
 2. But every thing which is ufed in religion is not matter of precifc du- 
 ty , but there are fome things, which indeed are pious and religious, but 
 difpenfable , voluntary , and commutable •, fuch as are voluntarily fafls, 
 exteriour ads of difcipline, and mortification notenjoyned^ great degrees 
 ofexteriourworlhip,proflration, long prayers, vigils-, and in thefe things 
 although there is not diredly a matter of fcandal, yet there may be fome 
 prudential confiderations in order to charity and edification. By pious ani- 
 ons, I mean, either particular purfuances of a generall duty , which are un- 
 commanded in the inflance , fuch as arc the minutes and expreffes of 
 almes-, or d(e they ^xecommeffded, but in the whole kindrtf them un- 
 enjoyned, fuch as Divines call thecounfels of perfection. In both thefe 
 cafes a man cannot be fcandalous. For the man doing in charity and 
 the love of GOD fuch aftions which are aptly expreffive of love, the 
 man ( I fay ) is not uncharitable in his purpofes -, and the anions them- 
 
 •• felves being either attempts or proceedings toward perfedion , or elfe 
 adionsof diredduty , are as innocent in their produdions, asinthem- 
 felves. And therefore without the malice of the recipient cannot induce 
 him into fin-, and nothing elfe is fcandal. To doe any pious ad proceeds 
 from the Spirit of G OD,and to give fcandal, fromthefpiritofnrulice, 
 or indifcretion ; and therefore a pious adion , whofe fountain is love and 
 wifdom , cannot end in uncharitablenefie or imprudence. But becaufe 
 
 when 
 
 45^
 
 44© Of Sc and all. part in: 
 
 when any man is offended, at what I eftecm piety, there is a qucftion, 
 whether the adion be pious or noj therefore it concerns him that works to 
 take care, that his adion be either an aft of duty, though not determined 
 to a certain particular, or elfe be fomething counfelled in fcripture , or pra- 
 ftifcd by a holy perfon there recorded, and no where reproved-, or a pradife 
 warranted by fuch precedents, which modeft, prudent , and religious per- 
 fons account a fufficient inducement of fuch particulars : for he that pro- 
 ceeds upon fuch principles derives the warrant of his adions from begin- 
 nings, which fecurc the particular and quits the fcandal. 
 
 4. This I fay is a fecurity againft the uncharitablenclTe and the [m of fcan- 
 dal -^ becaufe a zeal of doing pious adions is a zeal according to G O D : but 
 it is not alwayes a fecurity againft the indtfcretion of the fcandal. He that 
 reproves a foolifh perfon in fuch circumftances , that provoke him or make 
 him impudent or blafphemous, did not give fcandal, and brought no fin 
 upon himfelfe, though he occaiioned it in the other. But if it was probable 
 fuch effeds would be confequent to the reprehenfion , his zeal was impru- 
 dent and rafh, but fo long as it was zeal for G O D , and in its own matter 
 lawful, it could not be an adive or guilty fcandal-, but if it be no zeal and 
 beadefigntoentrapamansunwarineffe orpaflion or {liame, and to dif- 
 grace the man,by that means or any other to make him fin , then it is di- 
 redly the offending of our Brother. They that preacht CHRIST out 
 of envy intended to doe offence to the Apoflles, but becaufe they were im- 
 pregnable , the fin refted in their own bofome , and G O D wrought his 
 own ends by it. And in this fenfe they are fcandalous perfons, who faft for 
 ftrife, who pray for rebellion, whointice fimple perfons into the fnare by 
 colours of Religion. Thofe very exteriour ads of piety become an offence, 
 becaufe they are done to evil purpofes, to abufe Profelytes, and to draw 
 away Difciples after them, and make them love the fin , and march under fo 
 fplendid and fair colours. They who out of ftridneffe aud feverity of per- 
 fwafionreprefent the conditions of the Gofpel alike to every perfon, that 
 is, nicer then CHRIST defcribed them in all circumftances , and deny 
 fuch liberties of exteriour defires and complacency, which may be reafona- 
 bly permitted to fome men , doe very indifcreetly , and m.iy occafion the 
 alienation offome mens mindes from the entertainments of Religion ; but 
 this being accidental to the thing it fclf, and tothepurpofe of the man, is 
 not thefm of fcandal.^ but it is the indtfcretion of fcandal^ if by fuch meanes he 
 divorces any mans minde from the cohabitation and unions of Religion : 
 and yet if thepurpofe of the man be to affright weaker and unwife perfons, 
 it is a diredflftandal , and one of thofe wayes which the Devil ufes toward 
 the peopling of his kingdom , it is a plain laying of a fnare to entrap feeble 
 and uninflruded foules. 
 
 5. But if the pious adion have been formerly joyned with any thing that is 
 truly criminal, with idolatry , with fuperflition , with impious cuftomes, 
 or impure rites, and by retaining the piety, I give cauie to my weak bro- 
 ther to think I approve of the old appendage , and by my reputation invite 
 him to fwallow the whole adion without difccrning,tne cafe is altered-,1 am 
 to omit that pious adion , if it be not under command, untijl I have acquit- 
 ted it from the fufpicion of evil company. But when I have done, what in 
 prudence I guelTe fufficient to thaw the froft of jealoufie, and to feparate 
 thofe difTonancies, which formerly feemed united , I have done my duty of 
 
 chancy
 
 Pare III. Of Scandall. 44 1 
 
 charity by endevouring to free my brother from tlie fn:ire, and I have done 
 what in Chriftian prudence I was obliged , when I have protefted againft 
 the appendant crime -, if afterwards the fame perfon fliall entertain tlie 
 crime upon pretence of my example , who have plainly difavowed it : he 
 layes the fnare forhimfelfe, and is glad of the pretence,or will in fpite enter 
 into the net, tJiat he might think it reafonable to rail at me. I may not with 
 Chriftian charity or prudence wear the * pifture of ourblelfed LORD ''E;'_c&*1»a« 
 in rings or medals , though with great affedion and defignes of doing him ^",^"^^1^ 
 all the honour that I can, if by fuch pidures I invite perfons , apt, more to numptovcbk- 
 foUow me then to underftand me , to give divine honour to a pidure -, but '^c's'&ln^Je's 
 when I have declared my hatred of fuperftitious worlliippings , and given wcwwi^j«- 
 my brother warning of the fnarc, which his own miftake, or the Devils ma- wto c> pof^'</rf- 
 lice was preparing tor him , I may then without danger fignify my piety '"'^^'^"""^* 
 and affedlions in any civil reprefentments , which are not againft GODS 
 law, or the cuftomes of the Church, or the analogy of Faith. And there 
 needs no other reafon to be given for this rule , then that there is no reafon 
 to be given againft it ; if the nature of the thing be innocent, and the pur- 
 pofe ot the man be pious , and lie hath ufed his moral induftry to fecure 
 his brother againft accidental mifchances , and abufes •, his duty in this par- 
 ticular can have no more parts and inftances. 
 
 But it is too crude an aiTertion to affirm indefinitely that whatfoever hath ^' 
 been abufed to evil or fuperftitious pmpofes muft prefently be abjured, and 
 never entertained for fear of fcandal-, for it is certain that the beft things 
 have been moft abufed •, have not fome perfons ufed certain verfes of the 
 Pfalter as an antidote againft the tooth-ach •: and carried the bleffed Sacra- 
 ment in pendants about their necks as a charm to countermand Witches^ 
 and S.'J-ohm Gofpel as a fpel againft wild beafts and wilder untamed fpirits^ 
 ConfeffionoffinstotheMinifters of Religion hath been made an inftru- 
 ment to ferve bafe ends-, and fo indeed hath all Religion been abufed-, and 
 fome perfons have ben fo receptive of fcandal, that they fufpeded allReli- 
 gion to be a meer ftratagem , becaufe they have obferved very many men 
 have ufed it '[o. For fome natures are like Spunges, or Sugar, whofe utmoft 
 verge if you dip in wine,it drowns it felfe by the moifture it fucks up, and is 
 drenched all over, receiving its alteration from within •, its own nature did 
 the mifchief,and plucks on its own diflblution. And thefe men are greedy 
 to receive a fcandal,and when it is prefented but in fmall inftances,they fuck 
 it up to the diffolution of their whole religion, being glad of a quarrel, that 
 their impieties may not want all excufe. But yet it is certainly v£ty unreafo- 
 nable to rejed excellent things becaufe they have been abufed ^ as if fepa- 
 rable accidents had altered natures and eflences , or that they refolve never 
 to forgive the duties for having once fallen into the hands of unskilful or 
 malicious perfons. //e;:sf/(.7.t/? took away the brazen Serpent,becaufe the peo- 
 ple abufed it to idolatry • but the Serpent had long before loft its ufe •, and 
 yet if the people had not been apeevidi and refraftary and fuperftitious 
 peoplCjin whofe nature it was to take all occafions of fuperftition -, and fur- 
 ther yet, if the taking away fuch occafions and opportunities of that fin in 
 fpecial had not been moft agreeable with the defignes of G O D in forbid- 
 ding to the people the common ufe of all images, in the fecond Command- 
 ment which was given them after the eredion of that brazen ftatue-, Heze- 
 kiah poffibly would not, or at leaft , had not been bound to have deftroyed 
 
 that
 
 442' Of Scandall. Pan iii, 
 
 that monument of sn old ftoryand agreatblefling, butliavefought tofe- 
 paiate theabufefromthe mindesolmen, and retained the image. But in 
 Chriftianity , when none of thefe circumftances occurre , where by the 
 greatnede and plenty of revelations we are more fully inftruded m the 
 wayes of duty, and when the thing it felfc is pious , and the abufe very fe- 
 parable, it is infinite difparagement to us, or to our Religion, either that our 
 Religion is not fufficient to cure an abufe, or that we will never part with it, 
 but we muft unpardonably rejeft a good, becaufe it had once upon it a cruft 
 or fpot of leprofie, though fince it hath been waflied in the waters of Refor- 
 mation. The Primitive Chriftiansabftained from adions of themfelves in- 
 different , which the the unconverted people ufed . if thofe adions were 
 fymbolical, or adopted into falfe religions,or not well underftood by thofc 
 they were bound to fatisfy : But when they had wafhed off the accrefcences 
 of Gentile fuperiticion, they chofe fuch rites, which their neighbours ufed, 
 and had defignes not imprudent or unhandfome 5 and they were glad of a 
 Heathen Temple to celebrate the Chriftian rites in them, and they made 
 no other change , but that they qe6ted the Devil , and invited their 
 LORD into the pofTefTion. 
 J, ^. In things meerly indifferent , whofe praftifc is not limited by com- 
 
 mand,nor their nature heightened by any appendant piety, we mufl ufe our 
 liberty fo , as may not offend our Brother , or lead him into a fin direftly 
 or indiredly. For fcandal being diredly againfl charity, it is to be avoyded 
 in the fame meafure, and by the fame proportions , in which charity is to be 
 purfued. Now we muft fo ufe our felves , that we mufl cut ofFa foot , or 
 pluck out an eye,rather then the one fliould bear us,and the other lead us to 
 iin and death-, we muft rather refcind all the natural and fenfual or dearefl 
 invitation to vice, and deny our felves lawful things,then that lawful things 
 fliould betray us to unlawful adions. And this rule is the meafure of cha- 
 rity : our neighbours foul ought to be dearer unto us then any temporal 
 priviledge. It'ls lawful for me to eat herbs, or fifh , and to obferve an dkc- 
 tick diet-," But if by fuch aufterities I lead others to a good opinion of Mon- 
 tanifme,orthepr3(5tifesofP7/A4P'cr;«f , or to believe flefli to be impure, I 
 muft rather alter my diet , then teach him to fin by miflaking me. S. Paul 
 gave an inftance of eating flefh fold in the fhambles from the Idol temples; 
 to eat it in the relation of an Idol facrifice , is a great fin; but when it is fold 
 in the fhambles,the property is altered to them that underfland it fo.But yec 
 even this Paul would not doe,if by fo doing he fhould encourage undifcern- 
 ing people to eat all meat conveyed from the temple , and offered to De- 
 vils. It is not in every mans head to diflinguifh formalities, and to make ab- 
 flradions of purpofe from exteriour ads , and to alter their devotions by 
 new relations and refpeds depending upon intelledual and Metaphyfical 
 notions. And therefore it is not fafe to doe an adion , which is not lawful, 
 but after the making diflindions, before ignorant and weaker perfons,who 
 fw;illow down the bole and the box that carries it , and never pare their 
 apple, or take the core out. If I by the law of charity muft rather quit my 
 own goods, then faffer my brother to perifli , much rather mufl I quit my 
 priviledge, and thofe fuperftrudures of favour and grace, wliich Chri/l hath 
 given me beyond my neceflities, then wound the fpirit,and deflroy the foul 
 ofa weak man, for whom C/;r;7?^/fi; It is an inordinate affedion to love 
 my own eafe, and circumftances of pleafure, before the foul of a brother-, 
 
 and
 
 p^rt III. Of Sc and all. aaz 
 
 andfuchathingarethepnvilcJges of Chnftun liberty ; for C/jrifi hith 
 ukenofFfroin us the reftraints. which G'o^ hid laid upon the Jews in meat 
 and Holy days-, butthefeare but circuinftances of graCe given us for op- 
 portunities, and cheap infhances of charity ; welhould ill die for our bro- 
 ther, who will not lofe a meal to prevent his (in, or change a dilli to lave his 
 foul. And if the thing be indilieren: to us, yet it ought not to be indifferent 
 to us, whether oar brother live or dye. 
 
 - 4. And yet we mud not to pleate peevilli or frovvard people betray our g, 
 liberty, which Chrift hath given us. If any man eppafes the lawfulnefle, and 
 licence ofindifferentadions, or/- :'^//?,v<W at my uling my priviledges in- 
 nocently •, In the firft cafe I am bound to ufe them ftill ^ In the fecond I am 
 not bound to quit them topleafe him. Tor in the firft inftance, he that 
 lh.ill ceafe to ufe his liberty , to pleafe him that fays his liberty is unlawful, 
 encourages him that fays lo,in his falfe opinion and by complying with him 
 gives the fcandal -, And he, who is angry with me for making ufeofit, isa 
 perfon that, it may be, is crept in to fpj out and invade my liberty •, but not apt 
 to be reduced into iin by that adf of mine, which he detefts, for which he de- 
 Ipifes me, and lb makes my perfon unapt to be exemplar to him ^ To be an- 
 gry with me for doing what CHRIST h.i:li allowed me, and which is 
 part of the liberty he purchafed for me, when he took upon himfelfthe 
 form of a fervant, is to judge me, and to be uncharitable to me-, and he 
 that does fo, is beforehand with me, and upon the aillve part •, he^ioes the 
 fcandal to me, and by offering to deprive me of my liberty he makes my 
 way to heaven narrower, and more encombrcd, then CHRIST left ir, 
 and fo places a fturablingftone in my way-, I put none in his. Andiffuch 
 peevillines and difcontent of a Brother engages me to a new and unimpofed 
 yoke, then it were in the power of my enemy , or any malevolent perfon to 
 make me never to keep fefhval, or never to obfcrve any private faft, never 
 to be proftrate at my prayers,nor to do a^iy thing but according to his leave; 
 and his humour Ihall become the rule of my adions , and then my charity to 
 him lliiU be the greatcfl uncharitableneffe in the world to my felf, and his li- 
 berty (hall be my bondage. Adde to this, that fuch complying, ahd obeying 
 the peevirtines of difcontented perfons,is to no end ofcharity-,for befides that 
 fuch conceffions never fatisfie perfons who are unreafonably angry, becaufe 
 by the fame reafon they may demand more, as they ask this for which they 
 had no reafon at all-, it alfo encourages them to be peevifli, and gives fuel to 
 the palfion, and feeds the wolf,and fo encourages the rin,and prevents none. 
 
 5. Tor he onely gives fcandal, wjio induces his Brother diredlly or col- 9- 
 laterally into fin, as appears by all the difcourfes in Scripture guiding us in 
 this duty-, audit is called, lajirig a (iumbling block in our Brothers way, a i Cor.s.io.iz 
 wounding the Conscience of our rveak Brother. Thus />/?4/4w was faid tolay a j^j^'^j^'^-^^'- 
 fcandal before the fons of //>4t7 by tempting them to fornication with the &'i".''j7!^" 
 daughters of A^(?4/;. Every evil example, or imprudent, finful, and unwary ^i''^' '4- -7-^ 
 deportment is a fcandal, becaufe it invites others to do the like, leading L^ikc^. m.' 
 them by the hand, taking off the ftrangeneile and inlblency of the ad,which Jobn 16. i. 
 detcrrcs many men from entertaining it ; and it gives fome offers of lecuri- 
 ty to others, that they lliall efcape as we have done -, befides that it is in the 
 nature of all agents, natural and moral, to affimllate either by proper effici- 
 ency, or by counfel and moral invitements others to themlelves. But this 
 is a diied fcandal ; and fuch it is to gi\'e money to an idle perfon, who you 
 
 knov/
 
 444 ^/ S^^^i^^U, Pirt III. 
 
 know will be drunk with it: or to invite an intemperate perfon to an op- 
 portunity of excefle, who defires it always , but without thee wants it. In- 
 diredily and accidentally, but very criminally they give fcandal, who in- 
 troduce perfons into a ftate oflit'e, from whence probably they pafleintoa 
 ftateofun-, fo did the //>4f//><'j, who married their daughters to the idola- 
 trous A/o/j/ii/ej:, and fo do they, whointrufta pupil to a vitious Guardian. 
 For although G O D can preferve children in the midft of flames without 
 fcorching , yet if they fmdge their iiair, or fcorch their flefli, they that put 
 themin,areguilty of the burning. And yet further; if perfons lb expofed 
 to danger, ihould efcape by miracle , yet they efcape not, who expofe them 
 to the danger. They who threw the children of the captivity into the fur- 
 nace were burnt to death, though the children were not hurt •, and the 
 very offering a perfon in our truft to a certain or probable danger forefeen 
 and underftood, is a likely way to palTe fin upon the perfon fo expofed, but 
 a certain way to contraft it in our felves ; it is diredly againft charity, for 
 no man loves a foul, unleffe he loves its (afety-, and he cares not to have 
 his childe fafe, that throws him into the fire. Hither are to be reduced all 
 falfedodrines aptly produdive of evil life 5 the dcwftrines are fcandalous, 
 and the men guilty, if they underfland the confequents of their own propo- 
 fitions : or if they think it probable that perfons will be led by fuch dodrines 
 into evil perfuafions , though themfelves believe them not to be necelTary 
 produ(5ts of their opinions, yet the very publifliing fuch opinions, which (of 
 themfelves not being ncceflary, or otherwife very profitable ) are apt to be 
 underftood, by weak perfons at leaft, to ill ends, is againff charity, and the 
 duty we ow to our Brothers foul. 
 
 9' 6. It is not necefTary for ever to abftain from things indifferent to pre- 
 
 vent the offending ofa brother, but onely till I have taken away that rock, 
 againfl which fome did flumble , or have done my endevour to remove 
 it. In Queflions of religion it is lawful to ufe primitive and ancient words, 
 at which men have been weakned and feem to ffumble, when the objedion 
 is cleared, and the ill confequents and i u fpicion di fa vowed •, and it maybe 
 of good ufe, charity,and edification to fpeak the language of the purefl ages, 
 although that fome words were ufed alfo in the impureff ages, and defcen- 
 ded along upon changing, and declining articles •, when it is rightly explica- 
 ted in what fenfe the befl men did innocently ufe them, and the fame fenfe 
 be now protefled. But in this cafe it concerns prudence to fee that the be- 
 nefit be greater then the danger. And the fame alfo is to be faid con- 
 cerning all the adions and parts of Chriflian liberty. For if after I have 
 removed the unevenneffe and objedion of the accident, that is, if when I 
 have explained my difrelifli to the crime, which might polfibly be gathered 
 up and taken into pradifeby my mifunderftood example, ftillanyman 
 will ffumble and fall, it is a refolution to fall, a love of danger, a peevifh- 
 nefle of fpirit, a voluntary mifunderflanding , it is not a mifery in the man 
 more, then it is his own fault : and when ever the caufc of any fin becomes 
 criminal to the man that fins , it is certain that ifthe other, who was made 
 the occafion, did difavow and protefl againfl the crime , the man that fins, 
 is the onely guilty perfon both in theeffed a-nd caufetoo-, for the other 
 could do no more but ufe a moral and prudent induflry to prevent a being 
 mif interpreted •, and if he were tyed to more , he muft quit his interefl for 
 ever in a perpetual fcruple j ancl it is like taking away all laws to prevent 
 
 difobedience.
 
 Part III. Of Scandal. 44^ 
 
 dirobedience,:ind making all even to fecure the world againft the effedh 
 of pride or llubbornnen'e. I addetothis, that fince adions indirferent in 
 their own natures are not produatve ofeffeds andadions criminal, it is 
 meerly by accident, th.it men are abufed into a (in- tliat is, by weaknefle, by 
 mifconceit, by (bmething that either dilcovers malice or indifcretion, wliicK 
 becaiifetheadir rtUdoesnutotitlclt, if the man docs not voluntarily or 
 by intention, the iin dwels no where but with the man that entertains it j 
 the man is no longer weak then he is miftaken, and he is not miftaken or 
 abufed into tlie fin by example of any man who hath rightly (fated his own 
 queflion, and divorced the fufpicion of the fin from his adtion -, whatfoever 
 comes alter this,is not weaknede of underftanding, but ftrength of paflfion-, 
 and he that is alivjjs I'ArrJtn^^ a»d never eornes to the knotvlcdge of the truth is 
 fometliiiig beiides a filly man •, Men cannot be always b^bes in C H R i S T ^ 
 without their own fiLilt^ they are no longer CH RiSTS little ones ^x.h^n'^^^fl.'^'^ ^_ 
 they are inculpably ignorant. For it is but a mantle caft over pride and fro- 1 1."" ' 
 wardnelle to think our felves able to teach others, and yet pretend offence 
 andfcandal-, tofcorn to be inftruAed, and yet complain that we are offen- 
 ded, and led into fin for want of knowledge of our duty. He chat under- 
 ftands his duty, is not a perlbn capable of fcandal by things indifferent. And 
 it is cert-iin, that no man can fiy concerning himfelf, that he is fcandalized 
 atanother, that iSjthatheis led into fin by millake and weaknefle •, for if 
 himfelf knowes it, the miffake is gone •, well may the guides of their fouls 
 complain concerning fuch peribns, that iheir fin is procured by offending 
 perfons or adions-, but he tliat complains concerning himfelf to the fame 
 purpofe, pretends ignorance for other ends, and contradids himfelf by his 
 complaint and knowledge of his erro.ur. The boy was prettily peevilli, who 
 when his Father bid him pronounce ThJjIuus^ told him he could not pro- 
 nounce Ikilafsins -, at the lame time fpeaking the word : jufl fo impotent, 
 weak, and undifcerning a perfon is that, who would forbid me to do an in- 
 different atlion upon pretence, that it makes him ignoraatly fin-, for his fay- 
 ing fo confutes his ignorancc,and argues him of a worfe folly^it is like asking 
 my neighbour, whether fuch an adion be done againfl mine own will :" 
 
 7. When an adlion is apt to be miftaken to contrary purpofes, it con- n^ 
 cerns the prudence and charity of a Chriftian to ufe fuch compiyance as 
 befl cooperates to Gods glory, and hath in it the leffe danger. The Apo- 
 ftlcsgavean inflance in the matter of circumcifion, in which they walked 
 warily , and with variety of defign, that they might invite the Gentiles to 
 the eafie yoke of Chriflianity , and yet notdeterre the Jew by a diirefped 
 of the Law of .v/(»/f5. And therefore Saint /'.i.'// circumciled T/»2<;r/>y, be- ^^'- *• *- 
 caufe he was among the Jews and defcended from a Jewilli parent, and in ^''*'*^"^' 
 the inftance gave fcntence in compiyance with thejewiih perfwafion ^ be- 
 caufe Tz-wi^/Zyy might well be accounted for a Jew by birth; untothemthe 
 rites of M([es were for a while permitted •, but when Titus was brought up- 
 on the fcene of a mixt aflembly, and was no Jew,but a Greek, to whom Paul 
 had taught, //a7W/!^/j/«<?^ to he circumcifid: although fome Jews watched, 
 what he would do, yet he plainly refufed to circumcife him, choofing rather 
 to leave the jews angry, then the Gentiles fcandalized or led into an opini- 
 on, that circumcifion was neceflary •, or that he had taught them otheiwife 
 out of collateral! ends, or that now he did fo But when a cafe of Chriflian 
 liberty happened to S. Peter ^ he was not fo prudent in his choice, but at the 
 
 S f coming
 
 j\j\.6 Of Scandal, Partin. 
 
 coming of certain Jews iVom icrufalcm^ withdrew Iiimfelf from the fociety 
 of the Gentiles, not confidering^that it was worfe, if the Gentiles, who were 
 invited to Chrirtianity by the fweetnefTe of its liberty and complyance, 
 lliould fall back, when they that taught them the excellence of Chriftian li- 
 berty durft not (land to it, then if thoie Jews were difplcafed at Chriftianity 
 for admitting Gentiles into its communion after they had been inftrufted, 
 that G O D had broken down the partition wall-, and made them oneQieep- 
 fold. It was of greater concernment to G O D S glory to gain the Gentiles, 
 then to retain the Jews •, and yet if it had iK)t, the Apoftles were bound to 
 bend to the inclinations of the weaker^ rather then be mattered by the wilful- 
 nefleof the //r(j«^fy, who had been fufficiently inftruded in the articles of 
 Chriftian liberty, and in the adopting the Gentiles into the family of GOD. 
 Thus if it be a Queftion whether I fliould abate any thing of my external re- 
 ligion or ceremonies to fatisfie a heretick or a contentious perlbn, wlio pre - 
 tends fcandalto himfelf, and is indeed of another peri"iiafion-,and at the fame 
 time I know that good perfons would be weakned at fuch forbearance and 
 eftranged from the good perfuafion and charity of communion, which is 
 part ot their duty, it more concerns charity and the glory of G O D, that I 
 fecure the right, then twine about the wrong, wilful and malicious perfons; 
 A Prelate muft rather fortifie and encourage obedience, and ftrengthen 
 difcipline, thenby remifnefle toward refraftary fpirits, and a defirenotto 
 feem fevere, weaken the hands of confcientious perfons by taking away the 
 marks of difference between them that obey,and them that obey not-, and in 
 all cafes when the queftion is between a friend to be fecured from Apoftafie, 
 or an enemy to be gained from indifferency, S.Pmb rule is to be obfervedj 
 Bo good to all^hut ejpecia/ly to the houjleld of fiith. Wiien the Church in a par- 
 ticular inflance cannot be kind to both, fhe muft firft love her own children. 
 8. But when the queftion is between pleafing and contenting the fancies 
 ^ ^ • of a Friend, and the gaining of an Enemy, the greater good of the Enemy is 
 infinitely to be preferred before the fatisfying the unneceftiiry humour of 
 the Friend; and therefore that we may gain perfons of a differing Religi- 
 on, it is lawful to entertain them in their innocent cuftomes, that we may 
 reprefent our felves charitable, and juft, apt to comply in what we can, and 
 yet for no end complying further then we are permitted. It was a policy of 
 the Devil to abufe Chriftians to the rites of Mithra by imitating the Chrifti- 
 an ceremonies •, and the Chriftians themfelves were beforehand with him 
 in that policy ^ for they facilitated the reconcilement of Judaifme with 
 Chriftianity by common rites, and invited the Gentiles to the Chriftian 
 C hurches, becaufe they never violated the Heathen Temples, but loved the 
 men , and imitated their innocent rites, and onely offered to reform their 
 errours, and hallow their abufed purpofes •, and this, if it had no other con- 
 tradidory, or unhandfome circumftance, gave no offence to other Chrifti- 
 ans, when they had learned to truft them with the government of Ecclefi- 
 aftical affairs, to whom GOD had committed them, and they all had the 
 fame purpofes of Religion and Charity. And when there is no objedion 
 againft this, but the furies or greater heats of a miftaken zeal ; the cona- 
 plyance with evil or unbelieving perfons to gain them from their errors to 
 the ways of truth and fecurity, is great prudence and great charity : becaufe 
 It choofes and ads a greater good at no other charge or expence but the dif- 
 compofing of an intemperate zeal. 
 
 9. We
 
 pirtiu Of Scandall. ^^j 
 
 g. We are not bound to intei-mit a good , or a lawful atflion , as foon as i - . 
 any man tells us it is fcandalous , (fov that may be an ealie ftratagem to 
 give me laws, and deftroy my liberty : ) But either , when theaftion is of it 
 lelf,orby realbn of a publick known indifpoHtion of foine perfons proba- 
 bly introduelive of a lin •, or when we know , it is (o in fid. The other is 
 but aflfnghting a man-, this onely is prudent , that my charity be guided by 
 fuch rules , which determine wife men to ad ions or omilTions refpedively. 
 And therefore a light fune is not ftrong enough to wrefl: my liberty from 
 me, but a leafonable beliefe, or a certain knowledge-, in tlie taking ot which 
 eft imate we muft neither be too credulous and eafie , nor yet ungentle and 
 itubborn; but doe according to the adions of wiie men, and the charities of 
 a Chriftian. Hither we may refer the rules of abftaining from things which 
 are of evil report. For not every thing , which is of good report, is to be 
 followed , for then a falfe opinion, when it is become popular,muft be pro- 
 ieiled for confcience fike-, nor yet every thing that is of bad report , is to be 
 avoided , for nothing endured more lliame and obloquy then Chriftianity 
 at its hrft commencement. But by {_good rcport'\ we are to underftand fuch 
 things,which are well reported of by good men and wife men-,or Scripture; 
 or the confent ot nations •, and thus for a woman to marry within the j'ear 
 of mourning is fcandalous, becaufeit isof evillreport, gives fufpicion of 
 lightneffe or fome worfe confederacy before the death of her husband. The 
 thing it felfe is apt tominifter the fulpicion, and fuch we are bound to pre- 
 vent-, and unleffe the fufpicion be malicious , or imprudent and unreafona- 
 ble, we muft conceal our adions from the furprifes and deprehenfions of 
 fufpicion. It was fcandalous amongft the old Romanes not to marry; 
 among the Chriftians for a Clergy man to marry twice , becaufe it was 
 againft an Apoftolical canon •, but when it became of ill report for any Chri- 
 pan to marry the fecond time , becaufe this evil report was begun by the 
 errors of Montams^ and is againft a permiflTion of holy Scripture , no Lay 
 Chriftian was bound to abftain from a fecond bed , for fear of giving 
 fcandal. 
 
 10. The precept of avoiding fcandal concerns the Governours of the 14, 
 Church or State in the making and execution ot laws. For no law in things 
 indifferent ought to be made to the provocation of the fubjed, or againft 
 that publick difpofition , whichisinthe fpirits ofmen, and will certainly 
 caufe perpetual irregularities and fchifmes. Before the Law be made, the 
 fuperiour muft comply with the fubjed-, after it is made, the fubjed muft 
 comply with the Law ; but in this, the Church hath made fair provifion, 
 accounting no lawes obligatory , till the people have accepted them , and 
 given tacue approbation-, for Ecclefiaftical Canons have their time of pro- 
 bation , and if they become a burden to the people , or occahon Schifms, 
 tumults , publick difunion of affedions and jealoufies againft authority, the 
 lawes give place, and either fix not , when they are not hrft approved , or 
 difappearbydcfuetude. And in the execution of lawes no lefte care is to 
 taken; for many cafes occurre in which the lawes can be refcued from be- 
 ing a fnare to mens coafciences by no other way, but by difpenfation , and 
 flacking of the difcipline as to certain particulars. Mercy and Sacrifice, the • 
 Letter and the Spirit, the words and the intention , the general cafe and the 
 particular exception, the prefent difpofition and the former ftate of things, 
 are oftentimes fo repugnant, and of fuch contradidory interefts , that there 
 
 Sf 2 i^
 
 ^48 Of ScandaU, 
 
 Part III. 
 
 IS no ftumbling-block more troiiblefome or dangerous then a fevere literal 
 and rigorous exading of hwes in all cafes. But when ftubbornnefTe or a 
 contentious ipirir, when rebellion and pride , when fecular intereft or eafe 
 and licenciouinefle fet men up againft the lawes, the lavves then are upon the 
 defenfive, and ought not to give place ^ it is ill to cure particular difobedi- 
 ence by removing a conftitution decreed by publick wifdom for a general 
 good. When the evill occafioned by the law is greater then the good dc- 
 iigned, or then tlie good which will come by it in the prefent conftitution 
 ofthings, andtheevillcanby no other remedy be healed, it concerns the 
 Lawgivers charity to take off fuchpofitiveconftitutions, which in the au- 
 thority is meerly humane , and in the matter indifferent, andevill in the 
 event. The fumme of this whole duty I fliall choofe to reprefent in the 
 words of an excellent perfon , S. Jerome : <« We mufl for the avoiding of 
 << Scandal quit every thing which may be omitted without prejudice to the 
 «' threefold truth of life^of jufticc^ nnd do^rim -^ meaning, that what is not 
 expreffely commanded by G O D , or our fuperiours , or what is not ex- 
 preflely commended as an ad: of piety and perfedlion, or what is not an ob- 
 ligation of )uftice, that is , in which the interefl of a third perfon , or elfe our 
 own Chriftian liberty is not totally concerned , all that is to be given in fa- 
 criftce to mercy and to be made matter of edification and charity : but not 
 of fcandal, that is of danger and fin and falling , to our neighbour. 
 
 The Prayer. 
 
 f~\ Eternal ^ E SUS , who art made unto us rvifdom^ right eoufne(Je , fanffi" 
 ^^f cation^ and redemption, give m of thy abundant charity , that rve may love 
 the eternal benefit of our Brothers foul with a true^ diligent and aff'e£iionate care 
 and tender nefe : Give us a fellorv-jceling of one another s calamities^ a readi- 
 nejje to hear each ethers burdens^ aptnejje to forbear^ wifdome to advife^ counfell to 
 dtreB^ and afpirit ofmeekne(fe and modefty trembling at our infirmities , fear full 
 in our Brothers dangers,^ and ]oy full in his reflitution and fecurities. Lord^ let all 
 our actions he pious and prudent ^ our f elves wife as ferpents ^ and innocent as 
 Doves ^ and our whole life exemplar and jujl and charitable ^ that we may like 
 lamps jhining in thy temple ferve thee, and enlighten others and guide them to thy 
 fanituary, and that fhining cleerly and burning zealoufly , when the Bridegroom 
 Jhall come to binde up his jewels, and beautify his Spoufe , and gather his Saints 
 together, we and all thy Chrijlian people knit in a holy fellowfhip may enter into 
 the ]oy of our Lord, and partake of the eternal refrefhments of the kingdome of 
 light and glory , where thou O holy and eternal ^ E SU, livejl and reignefi in , 
 the excellencies of a kingdom, and the infinite durations of eternity. A m b n . 
 
 Discourse
 
 Part III. 44P 
 
 Discourse XVIII. 
 Of the caufes and manner of the T>iv'tne judgments, yidmm.ii 
 
 GODS judgements are like the writing upon the wall, which was n^^T:?/•',^- 
 a mifiive ot anger from GOD upon Bi-/lhaz.zar , it came upon an ^<"^;ruv d^- 
 errand of revenge,and yet was writ in lb dark cliaraders,thac none ^^U^ci*^' 
 could read it but aProphct.When ever GOD fpeaks from heaven,he would ^^'"i- 
 have us to underftand his meaning -, and if he declares not his fenfe in parti- 
 cular fignification , yet we underftand his meaning well enough , if every 
 voyce of G O D lead us to repentance. Every fad accident is du-eded 
 againft fin , either to prevent it , or to cure it •, to glorify GOD, or to 
 humble us-, to make us goe forth of our felves and to reft upon the centre of 
 all felicities, that we may derive help from the fame hand , that fmote us. 
 Sin and punilliment are lb near relatives , that when GOD hath marked 
 any perfon with a fadncfle, or unhandfome accident , men think it warrant 
 enough for their uncharitable cenfures, and condemn the man, whom 
 GOD hath fmitten, making GOD the executioner ofour uncertain or 
 ungentle fentences. Whether finned this nun^ or hu parents , that he ivas horn 
 blind? faid the Pharifees to ourblefl'ed LORD: Neither this rnan nor 
 )&Af/'4re«/^,was the anfwer-, meaning, that GOD had other ends in that 
 accident to ferve^ and it was not anetfed of wrath , but a defign of mercy 
 both direftly and collaterally. Gods glory muft be feen cleerly by occafion 
 of curing the blinde man. But in the preient cafe the anfwer was fomcthing 
 different. FiUte flew the Galileans, when they were facrificing in their 
 conventicles apart from thejewes. For they firft' had feparated from obe- 
 dience, and paying tribute to Ct{Ar, and then from the Church , whodifa- 
 vowed their mutinous and difcontented doiftrines. I he caufe of the one and 
 the other are linked in mutual complications and endearment , and he who 
 defpifes the one, will quickly difobey the other. Prefently upon the report 
 of this fad accident , the people run to the judgement feat , and every man 
 wasready tobeaccuferand witnefleand judge upon theie poordeftroyed 
 people^ but JESUS allaies their hear, and though he would by no means 
 acquit thefe perfons from deferving death for their denying tribute to 
 Cejcir^ yet he alters the face of the tribunal, and makes thofe perfons , who 
 were fo apt to be accttfers and judges^ to ad another part, even o( guilty 
 perfons too, that fince they will needs be judging , they might judge tnem- 
 felues, for [^think not thcfe were greater ftnncrs^ then all the other Galileans^ be- i.,ike i j., 
 caufe they (uffered (uchthi^igs. I tell yoitnay^bHt except ye repent ye jl all all like- 
 wife perifh •, ] meaning, that although there wr.s great probability to believe 
 fuch perfons, fchifmaticks 1 1 mean) and rebels , to be the greateft finners of 
 the world-, yet themfelves who had deiignes to deftroy the Sonne of 
 GOD, had deferved as great damnation. And yet it is oblervable, 
 that the holy JESUS onely compared the finnes of them tliatfuftered 
 with the eftate of the other Galileans , who fuffered not -, and that alfo ap- 
 plycs it to the perfons preient who told the newes j to configne this truth 
 
 S f 3 unto
 
 4^0 Of the caufes and manner pa* in. 
 
 unto us, that when perfons confederate in the lame crimes are fpared from 
 apicfent judgement falhng upon others of their own fociety , it is indeed 
 a ftrong alarm to all to fecurethemfelves by repentance againft the hoftili- 
 ^ , ,,,,,, tiesand eruptions of fin-, but yet It is no exemption 
 
 ©Is* S'lirT/ SU Xv'f/^^!^- , or * fecurity to them that efcape , to believe them- 
 itfchyi. ix/]iAf. felves perfons lelTe fintul •, for GOD fometimes 
 /.5i:S;:,r.r£::.S£,Sr decimates or tithes delinquent perfons, and they 
 qucomnibits fmmi , & cocrcendo caiiuram,& dye tor a common crim.c accordmg as G O D hath 
 mduigcndoiiietatcm. SaWian. caft their lot in the decrees of predeftination -, and 
 
 either they that remain are fealed up to a worfe calamity, or left within the 
 referves and mercies of repentance •, for in this there is fome variety of de- 
 termination and undifcerned providence. 
 2. The purpofe of our blefled SAVIOUR is of great ufe to us in all 
 
 the traverfes and changes , and efpecially the fad and calamitous accidents 
 of the world. But in the misfortune of others we are to make other dif- 
 courfes concerning Divine judgemenrs,then when the cafe is of nearer con- 
 cernment to our felves. For firft, when we fee a perfon come to an unfor- 
 tunate and untimely death , we muft not conclude fuch a man perilling 
 *De Ananii d^ s.phira d,.it or,,.ncs. miferable to all eternity ^ . It was a fad calamity 
 Digmenimammhoc ftcuio reciperepcccatum that fell upon the man 01 J'Hdah ^ that returned to 
 fuhm , lit mmidiores exeant ab hac vita, mtm- eat bread iuto the Prophets houfe co.itrarv to the 
 
 Mati catliiatione fibi lUata per mortem commu- , r y T/-An-r\ u 1 r ^ ■ u„>a. 
 
 new, quoLmcredmes crmt in chnfiHrn. Idem wotd of the L O R D •, he was aliuied mto the aft 
 flifS.Aug.i.j.c.i.cont. Parmcn.&Cafiian. by a Prophet, and a pretence ot a command 
 ""'^i^e-tlboqniarer.facrum ^^^ GOD , and whether he did violence to his 
 
 Vuigarit arcane, f»b iifdem owH underltanding, and believed the man, becaulc 
 
 Sit habibmjragumque mecum ^ he ^y^s willing , or did it in fincerity , or in what de- 
 
 v^^gmCJSoiZdfS^^^ gree of fin or excufe the adion miglit confift , no 
 
 Hor. 1. J. od. 1. man there knew , and yet a Lion flew him , and the 
 lying Prophet thatabufed him efcaped andwent to his grave in peace: Some 
 perfons joyned in fociety or intereflwith criminals have periflied in the flui^e 
 judgements-, and yet it would be hard to call them equally guilty who in 
 the accident were equally mifcrable and involved. And they who are nt>t 
 ftrangers in the affaires of the world cannot but have heard , or leen fome 
 perfons, who have lived well and moderately, though not like the flames 
 of the Holocaufl, yet like the aflies of ince^ife , fending up good perfumes, 
 and keeping a conflant and flow fire of piety and jutfice, yet have been 
 furprifed in the midff of fome unufual unaccuffomed irregularity , and dy- 
 ed in that fin -, A fudden gayety of fortune , a great joy , a violent change, 
 3 friend is come, or a marriage-day , hath tranfported fome perfons toin- 
 difcretions and too bold a licenfe , and the indilcrction hath betrayed them 
 to idle company , and the company to drink, and drink to a fall, and that 
 hath hurried them to their grave ^ and it were a fad fentence to think 
 GOD would not repute the untimely death for a puniiliment great enough 
 to that deflexion from duty , and judge the man according to the conflant 
 tenour of his former life -, unlefTe fuch an adl was of malice great enough to 
 outweigh the former habits , and interrupt the whole flate of acceptation 
 and grace. Something like this was the cafe of 1/^.2:4/7, who efpying the 
 tottering Ark went to fupport it with an unhallowed hand-, GOD fmote 
 him, and hfe dyed immediately. It were too fevere to fay his zeal and in- 
 difcretion carried him beyond a temporal death to tiae ruines of eternity. 
 
 Origen
 
 Part in. of Dhine fudgements. 45 1 
 
 Origen and many others have made themfelves Eunuchs for the kingdom 
 of Heaven , and did well after it ; bur thofe that did fo , and dyed of the 
 wound, were fmitten of G O D and dyed in their folly-, and yet it is rather 
 tobecallcdafadconfequenceoftheir indifcretion , then the expreffe of a 
 final anger from GOD Almighty. For as G O D takes off our fins and 
 punidiments by parts, remitting to fome perfons the fentence of death,and 
 inflidling the hne of a temporal lode , or the gentle fcourge of a lefTer flck- 
 nelle : fo alfo he layes it on by parts , and accordmg to the proper propor- 
 tions of the man and of the crime-, and every tranfgrelfion, and lefTer de- 
 viation from our duty does not drag the foul to death eternal , but GOD 
 fiiffers our repentance,thongh imperfed, to have an imperfedl effed,kq,ock- 
 ing oft the fetters by degrees, and Icadmg us in fome cafes to a comicdl , in 
 fome to ]udgcmcnt ^ and in fome to Hell fire-^ but it is not alwayes certain 
 that he who is led to the prifon doors lliall there lye entombed ; and a man 
 may by a judgement be brought to the gates of Hell , and yet thofe gates 
 fliall not prevail againft him. This difcourfe concernes perlbns whofe lite is 
 habitually fair, and juft, but are furprized in fome unhandlbme , but lefle 
 criminal action, and dye or fuftcr fome great calamity, as the inftrument of 
 its expiation or amendment. 
 
 2. Butiftheperfon,upon whom the judgement falls, be habitually viti- j* 
 ous •, or the crime of a clamorous nature,or deeper tindure^ if the mztifium 
 ti fmm unto dcAth , and either meets it or fome other remarkable calamity, 
 not fo feared as deaths provided wepalfe no further then the fentence we 
 fee then executed, it is not againft charity or prudence, to fiy-, this calamity 
 in its own formality,and by the intention of G O D is a punilhment and • 
 
 judgement. In the favourable cafes of honeft and juft perfons, our fen- 
 tence and opinions ought alfo to be favourable ; and in ilich queftions to 
 encline ever to the fide ofcharitableconftrudion , and read other ends of 
 G O D in the accidents of our neighbour, then revenge or exprefle wrath. 
 But when the impiety of a perfon IS fcandalous and notorious , when it is 
 clamorous and violent, when it is habitual and yet corrigible , if wc findea 
 fadnefle and calamity dwelling with fuch a finner, elpecially if the punifh- 
 ment be fpiritual -, we read the fentence of G O D written with his own 
 hand, and it is not fawcinefte of opinion , or a preffing into thefecretsof 
 providence to fay the fame thing, which GOD hath publilhed to all the 
 world in the expreftes of his Spirit ; In fuch cafes we are to oblerve the 
 feveritj of G o D-^ on thi'm that fall fevcrity ; and to ufe thofe judgements 
 asinftrumentsofthefearof GO D, and arguments to hate fin, which 
 we could not well doe , but that we muft look on them as verifications of 
 GODS threatning againft great and impenitent finners. But then if vx 
 defcend to particulars, we may eafily be deceived. 
 
 For fome men are diligent to obferve the accidents and chances of Pro- 4. 
 vidence upon thofe efpecially , who differ from them in opinion 5 and what 
 ever ends GOD can have, or what ever fins man can have, yet we lay 
 that in fault which we therefore hate , becaufe it is moft againft our intereft-, 
 the contrary opinion is our enemy, and we alfo think GOD hates it; 
 but fuch fancies doe feldome feive either the ends of truth or charity. 
 <« Pierre Calceon died under the Barbers hand , there wanted not fome who 
 « faid, it was a judgement upon him for condemning to the fire the Puce/U 
 <iofJr4«cf,whopropheciedtheexpulfion ohhe E^jglij]) out of the King- 
 dome.
 
 452- Of the Caufei and Manner vxniw 
 
 * vcnduU dumtmfor fecit excnmmtacapiUi, „ dom. Thcv that thought this, believed her to be 
 p:^":^'i;|^£S^^l " a Propheteffe , but '^ others that thoughcher a 
 
 Vjierand. n Witch , wcie wilUng to hnde out another con- 
 
 " jedture for the fudden death of the Gentleman. Gamier Earl of Cretz, 
 kept the Patriarch of ferufalem from his right in Davids tower and the cityj 
 anddyedvvithinihree dayes-, and by ndert the Patriarch it was called a 
 judgement upon him for his facriledge. But the uncertainty of that cenfure 
 appeared to them, who confidered that Bald^vin (who gave com mi (lion to 
 Garmcr to withftand the Patiiarch) did not dye-, but Godfrey of Bouillon did 
 dye immediately after he had paffed the right to the Patriarch, andyei 
 
 * Biron A.D. when Baldwin was beaten at Rharmda, * fome bold people pronounced that 
 IICO.& io;4. then God punilbed him upon the Patriarchs fcore-, and thought his facri- 
 ledge to be the fecretcaufe of his overthrow , and yet his own pride and 
 rallineffe was the more vifible, and the judgement was but a cloud, and 
 palled away quickly into a fucceedingvidory. But I inflance in a trifle. 
 Certain it is, that GOD removed the Candleftick from the Levantine 
 Churches, becaufe he had a qa.irrel unto them-, for that punilliment is never 
 fent upon pure defignes of emendation, or for dired and immediate pur- 
 pofesof the Divine glory , but ever makes reflexion upon thepaft iinne; 
 but when we defcend to a judgement of the particulars , G O D walks fo 
 in the dark to us, that it is not difcerned, upon what ground he fmote them. 
 Some fay it was becaufe they diilionoured the eternal JESUS in deny- 
 
 Efliuj. ing the proceflion of the holy Ghoft from the Sonne : and in this fome 
 thought themfelves fufficiently allured by a figne from heaven , becaufe 
 • the GretksloU Conjiantinople upon Whitfunday , the day of the Feitival 
 
 of the holy Spirit. The Church oi Rome calls the Churches of the Greek 
 communion, Schifmatical, and thinks GOD righted the /?ow7^» quarrel, 
 when he revenged his own. Some think they were cut off for being breakers 
 of Images; others think that their zeal againfl: Images was a means they 
 werecutoffnofooner; and yet he that fliall obferve what innumerable 
 Seds, Herelies, and Fadions were commenced amonglt them, and how 
 they were wanton with Religion , making it ferve ambitious and unworthy 
 ends, will fee that befides the ordinary conjedures of interefted pcrfons, 
 they had fuch caufes of their ruine, which we alfo now feel heavily incum- 
 bent upon our felves. To fee GOD adding eighteen years to the life of 
 Hezcktah upon his prayer, and yet cutting off the young fon of David be- 
 gotten in adulterous embraces ; to fee him, rejeding yi<a'ff«/;^/>, and recei- 
 ving Solomon to the kingdom , begotten ot the lame Mother , whofe fonne 
 G O D in anger formerly flew 5 to obferve his mercies to Ma^^ffis , in ac- 
 cepting him to favour, and continuing the Kingdom to him,and his fevericy 
 to Zedi kiah in caufing his eyes to be put out •, to fee him rewarding Nchit- 
 chadnczzar \\'[i\\ihti\>d\\% oi ^yEgjpt for deftroying Tyre, and executing 
 G O D S fevere anger againfl; it, and yet puniiliing others for being execu- 
 tioners of his wrath upon ^fr;/p/fw, even then when hepurpofcd tocha- 
 ftife it ; to fee Winceflaus raifed from a PeaHint to a Throne , and Pomfey 
 from a great Prince reduced to that condition , that a Pupil and an Eunuch 
 pafledfentenceofdeath upon him ; to fee great fortunes fall into the hand 
 of a Fool, and honourable old perfons, and learned men defcend to unequal 
 beggery-, to fee him ftrike a flroke with his own hand in the converfion of 
 SatU , and another quite contrary in the cutting off of Jnd4^^m\iii needs be 
 
 fome
 
 parciii. of the Divine fadgements. 4"^ 5 
 
 fome reftraint to our judgements concerning the general ftate of thofe 
 men, who lye under the roli; but it proclaimes an infinite uncertainty in 
 the particulars, fince we fee contrary accidents happening to perfons guilty 
 of the fime crime , or put in the fameindifpofitions. GOD hath marked 
 all great fins with fomc fignal and exprelTe judgements, and hatli tranfmit- 
 ted the records of them, or reprefented them before our eyes ; that is, hath 
 done fo in our age, or it hath been noted to have been done before, and that 
 being fufticient to affright us from thofe crimes , G O D hath not thought 
 it expedient to doe the fame things to all perfons in the fame cafes , having 
 to all perfons produced inftances and examples of fear by fewer accidents, 
 fufficient to reftrain us, but not enough to palle fentence upon the changes 
 of Divine Providence. 
 
 But fometimes G O D fpeaks plainer, and gives us notice, what crimes T* 
 he puniflies in others, that we may the rather decline fuch rocks of offence. 
 If the crime and the punilhment be fymbolical , and have proportion and 
 correfpondence of parts, the hand of G O D flrikes the man , but holds up 
 one finger to point at the fin. The death of the child of Bathjleha, was a 
 plain declaration, that the anger of G O D was upon David for the adul- 
 terous mixture. That blafphemer, whofe tongue was prefently fiiruck with 
 an ulcerous tumour , with his tongue declared the glories of G O D , and Fulgof.iib.j. 
 his own ihame. And it was not doubted but God when he fmote the Lady ^- ' ^• 
 oiDominkiis Sihiiis the Duke of J'cf7ice , with a lothefome and unfavoury 
 difeafe, did intend to chaftife a remarkable vanity of hers in various and 
 coftly perfumes, which flie affeded in an unreafonable manner, and to very 
 evill purpofes. And that famous perfon, and of excellent learning GUcchct- 
 tus of Genc'va , being by his Wife found dead in the unlawful embraces of a 
 ftranger woman, who alfo dyed at the fame inftant, left an excellent exam- 
 ple of G O D S anger upon the crime , and an evidence , that he was then 
 judged for his intemperate luft. Such are all thofe 
 
 ♦puntots which are „atm-al confequentstoa *,^-r;";£^^^ 
 crime, as Dropiies, redneile ot eyes , diilolution or H'mcfitbitxmortes,atqucintc(iata fmaws. 
 nerves , apoplexies to continual drunkennefie •, to Iwtn. Sat. i. 
 
 intemperate eating, (hort lives andfudden deaths^ ^''J'f>»^'.f'"''h^f<nmcvnpu!oma 
 to luir, a caitive llavilh diipolition, and a roul difea- 
 fed body 5 fire and fword , and depopulation of Towns and Villages , the 
 confequents of ambition and unjuft wars : poverty to prodigality ^ and all 
 thofe judgements , which happen upon curfings and horrid imprecations, 
 when G O D is under a curfe called to atteft a lye , and to connive at im- 
 pudence •, or when the oppreffed perfons in the bittcrneffe of their fouls 
 wilh evil and pray for vengeance on their oppreffors •, or that t!ie Church 
 upon juft caufc inflids fpiritual cenfures , and delivers unto Satan, or curfes 
 and declares the Divine fentence againft finners, as S. I'etcr againft AnanLts 
 and Sa^bira find S.Paul againft F.lym.tf ^nd of old Mofes againft Pharaoh and 
 his Egypt : fof this nature alfo was the plagne of a withered hand inflidled 
 upon ^erohoam^ for ftretching forth his hand to ftrike the Prophet) In thefe 
 and all fuch inftances the off-fpring is fo like the Parent, that it cannot eafily 
 be concealed 5 fometirae the crime is of that nature, that it cryes aloud for 
 vengeance, or is threatned with a fpecial kinde of punifliment, or by the ob- 
 fervation and experience of the world hath regularly happened to a certain 
 fort of perfons , fuch as are diflblutions of eftates , the punilhment of facri- 
 
 ledge; -
 
 454 Of the Caufes and Manner partiii. 
 
 ledge ; a defcending curfe upon pofterity for four generations , fpecially 
 threatnedtothecrimeofiddatry ^ any plague wliatlbcver to oppreffion; 
 untimely death to murder ^ an unthriving e{Ute to the detention of tithes, 
 or whatfoever is G O D S portion allotted for the fervices of religion; 
 untimely and ftrange deatlis to die pcrfecutois of Chriftian religion^ 
 Nero killed himfelfe , Domitian was killed by his fervants, MAximinm and 
 Decim were murthered, together with their children, VAkriixnuf^ imprifon- 
 ed, flead and flain with tortures by Safor King of rtr(ia^ Biocltttan perillied 
 by his own hand, and his houfe burnt with the fate oiSodomedxid. Gomonki^ 
 with fire from above, Arttiochm the Prelident under Aurelta» while Agafe- 
 tus was in his agony and fufFerance of Martyrdome , cryed out of a flame 
 within him,and dyed-,/'/4ff«j vomited out his entrails prefently after he had 
 caufed Grcgor'^j^A^o■^ o^Spoleto to be ihm^zndDiofcoriis the father ofS.Bar- 
 bara had accufed and betrayed hisDaughter to theH;ingmans cruelty forbe- 
 ing aChrifl:ian,& he dyed by the hand of GOD by fire fromHeaven.Thefe 
 are GODS tokens,marks upon the body of infedled perfons,and declare the 
 malignity of the difeafe,and bids us all beware of thole determined crimes. 
 6. 3. But then in thefe and all other accidents we muft firft obferve from 
 
 the caufe to the efFe«5l , and then judge from the effed concerning the na- 
 ture and the degree of the caufe •, we cannot conclude •, this family is 
 leflened , beggered , or extind , therefore they are guilty of Sacriledge : 
 but thus ; they are facrilegious , and G O D hath blotted out their name 
 from among the pofterities , therefore this judgement was an expreffe of 
 GODS anger againft Sacriledge ^ the judgement will not conclude a fin, 
 but when a finne infers the judgement with a legible chaiader, and a 
 prompt fignification, not to underftand GODS choice is next toftupi- 
 dity or careleffenefle. Aritis was known to be a 
 
 ■ Kult Alius ah 
 
 infd,xfiusmentecadms,ktbumquepcum^m ^ditious , Heretical, and dilTemblingperfon, and 
 Cum Jtda. commimetuiit, qui gutture pendens his entrails delcended on the earth , when he went 
 K?r nZT f '" "'' f'^'/j"'^'-^' to cover his feet 5 it was very fufpicious , that this 
 
 J^uos pay culpa ligat,rjm m.ijcjt alls honoii . .^ ' ri/-X i-i 
 
 Vuinmab oreparant : hicprodidit, iUe dircnnt was the punifliment of thofe finnes, which were the 
 
 sac/iicgnde voce Poet. Chtift. apud worft in him 5 but he that iMl couclude Armswds 
 
 '^' aHeretick, or feditious upon no other ground, but 
 
 becaufe his bowels guflied out , begins imprudently, and proceeds unchari- 
 tably.But it is confiderable that men do not arife to great crimes on the fud- 
 den , but by degrees of carelefnelTe tolelTer impieties, and then to clamo- 
 rous finnes: And God is therefore faid to punifli great crimes or adions 
 of higheft malignity , becaufe they are commonly produdions from the fpi- 
 rit of reprobation, they are the higheft afcents and fuppofe a body of finne? 
 and therefore although the judgement may be intended to punilh all our 
 fins, yet it is like the Syrian army, it kills all that are its enemies, bur it hath 
 a fpecial commiflion to fight againft none but the King of l(rael , becaufe 
 his death would be the diffolution of the body •, and it G O D humbles a 
 man for his great fin, that is, for thofe adls which combine, at\d confummate 
 all the reft, poffibly the body of fin may feparace, and be apt to be fcattered 
 and fubdued by fingle ads and inftruments of mortification •, and therefore 
 it is but reafonable in our making ufe of G O D S judgements upon 
 others to think that GOD will rather ftrike atthegreateft crimes-, not 
 onely becaufe they are in themfelves of greateft malice and iniquity, but be- 
 caufe they are the fumme total of the reft , and by being great progrefli- 
 
 ons
 
 Part III. ofDhinefud^emcnts. 4<^^ 
 
 ons in the ftate of fin , fuppofe all the reft included •, and we by propor- 
 tioning and obierving the judgement to the higheft, acknowledge the 
 whole body of finne to lye under the curfe, though the greateft one- 
 ly was named , and called upon with the voyce of thunder. And yet 
 becaufe it fometimes happens , that upon the violence oi a great and new 
 occafion fome perfons leap into iuch a finne, wliich in the ordinary courfe 
 offinnersufes tobe the eft'ed ofan habitual and growing ftate, then, if a 
 judgement happens, it is clearly appropriate to that one great crime, which 
 as of it felfe it is equivalent to a vitious habit , and interrupts the acceptati- 
 on of all its former contraries,lb it meets with a curle,fuch as ufually G O D 
 choolesforthepunilliment ofa whole body and ftate of finne. However, 
 in making obfervation upon the exprelTes of G O D S anger, we muft be 
 careful that we refled not with any bitterneile or fcorn upon the perfon 
 of our calamitous Brother, left we make that to bean evil to him, wliich 
 GOD intends for his benefit, if the judgement was medicinal-, or that 
 we increafe the load already great enough to fink him beneath his grave , if 
 the judgement ivas intended tor a final abfciftion. 
 
 4. But if the judgements defcend upon our felves, we are to take ano- -j-, 
 ther courfe •, not to enquire into particulars to finde out the proportions 
 (for that can onely be a defigne to part with luft fo much as we muft needs j 
 but to mend all that is amifle •, for then onely we can be fecure to remove ' 
 the Achan^ when we keep nothing within us or about us , that may provoke 
 G O D to jealoufie or wrath. And that is the proper product ot holy fear, 
 which GOD intended fhould be the firft etFed of all his judgements ; 
 and of this GOD is fo careful, and yet fo kinde and provident, that fear 
 might not be produced alwayes attheexpencc ofa great fuffering , that 
 GOD hath provided for us certain prologues of judgement , and keeps us 
 waking with alarms, that fo he might reconcile his mercies with our duties. 
 Of this nature are Epidemical difeafes, not yet arrived at us, prodigious 
 tempefts, thunder and loud noifes from Heaven, and he that will not fear 
 when GOD fpeaks fo loud , is not yet made foft with the impreffes and 
 perpetual droppings of Religion. << Venerable Bede reports of S. Chad^that Hia.Gcnr.An- 
 '« if a great guft of winde fuddenly arofe, he prefently made fome holy eja- -'''■• '-s- c-'^- 
 '< culation to beg favour of G O D for all mankinde, who might polfibly 
 <' be concerned in the effeds of that winde-, but if a ftorm fucceeded, he fell 
 " proftrate to the earth , and grew as violent in prayer, as tlie ftorm was ei- 
 " ther at land or lea. But if G O D added thunder and lightning, he went 
 " to the Church, and there fpent all his time during the tempeft in reciting 
 " Letanies, Pfalmes, and other holy prayers , nllitpleafed G O D to re- 
 " ftore his favour, and to feem to forget his anger. And phe good Bilhop 
 "added this reafon -, becaufe thefe are the extenfions and (tretchings forth 
 »< of G O D S hand , and yet he did not ftrike , but he that trembles not, 
 " when he fees GODS arm held forth to ftrike us , underftands neither 
 ?> G O D S mercies nor his own danger ; he neither knows what thole hoi - 
 rors were which the people faw from mount Sinai ^ nor what the glories 
 ""and amazements iliall be at the great day of judgement. And if this'religi- 
 ous man had feen Tul/us Hofttltus the Roman King , and Anajlafius a Chri- 
 ftian Emperour, but a reputed Hcretick , ftruck dead with thunder- bolts, 
 and their own houfes made their urnes to keep their aflies in , there could 
 have been no pofture humble enough, no prayers devout enough , no place 
 
 holy
 
 45<^ Of the Caufes and Manner Part in. 
 
 holy enough, nothing fufficientlyexprefliveof his fear , and his humility, 
 and his adoration and Religion to the Almighty, and infinite power and 
 glorious mercy of GOD, lending out his emilTaries to denounce war 
 with defignes of peace. Agrcu Italian General feemg the fudden death of 
 Alfenfus Duke of Fetrara^ kneeled down inftnntly, faying, And f}}dll 
 not this fight make me nligioiis-'. Three and twenty thoufand fell in one 
 night in the Ajfyrian Camp , who were all (lain lOr Fornication. And this 
 fo prodigious a judgement was recorded in Scripture for our example and 
 affrightment , that we (hould not with fuch f reedome entertain a crime, 
 which deftroycd fo numerous a body of men in the darknefle of one eve- 
 ning : Fear, and modefty , and univerfal reformation , are the purpofes of 
 GODS judgements upon us, or in our neighbourhood. 
 
 8. 5. Concerning judgements happening to a nation or a Church , the 
 confideration is particular , becaufe there are fewer capacities of making 
 fins to become national then perfonal 5 and therefore if we underftand, 
 when a fin is national , we may the rather underftand the meaning of 
 GODS hand , when he ftnkes a people. For national finnes grow 
 higher and higher not meerly accordmg to the degree of the fin , or the 
 intenfion alone , but according to the extenfion •, according to its being 
 national, fo it isprodudiveofmore or lefle mifchiefctoakingdome. Cu- 
 ftomary iniquities amongft the people doe then amount to the account of 
 national finnes, when they are of fo univerfal pradife as to take in well- 
 
 neer every particular •, fuch as was that of Scdome^ 
 
 ra:c,mdactiip.ffxcnia,nuptias not to leave ten richteous in all the Country t and 
 
 Hoc fontcdervata ciadcs fuch were the Ims of the old world , who left but 
 
 irtpatriampopii'imqiiefluxit. eight perfons toefcapc the angry baptifme of the 
 
 Hor. 1. J. od. 6. ^^^j^ ^^j j-^^l^ ^^^^^ ^^^ murmur of the children of 
 
 jfrael^ ref ufing to march up to Canaan at the Commandement of GOD, 
 they all murmured but CaUb and ^-ofhua 5 and this G O D in the cafe of 
 x!t\Q Amalekites cA\s the fulfilling of their fins ^ and A fi/Iing up the mcafure of 
 their iniquities. And hither alfo I reckon the defedion of the ten tribes 
 from the ho\i(eo(^udah^ and tlic Samaritan fchifme •, thefe caufed the total 
 extirpationofthe offending people. For although thefc fins were perfonal 
 and private at firft , yet when they come to be univerfal by diifufion and 
 diffemination , and the good people remaining among them , are but like 
 dropsofwineinaTun of water, of no confideration with GOD, fave 
 :iek.i4io. onely to the prefervation of their oxvn ferfons .- t\\tn ^ although the perfons 
 be private, yet all private or fingular perfons make the nation. But this 
 hath happened but feldome in Chriftianity : I think indeed never , except 
 in the cafe of nwtinies and rebellion againft their lawful Prince , or the at- 
 tefting violence done in unjuft warres-, but GOD onely knowes , and no 
 man can Ciy that any fin is national by diffufion , and therefore in this cafe 
 we cannot make any certain judgement, or advantage to our felves, or ve- 
 ry rarely, by obferving the clianges of providence upon a people. 
 
 9. But the next above this in order to the procuring popular judgements i^ 
 publick impunities , the not doing juftice upon criminals publickly com- 
 plained of, and demanded , efpecially when the perfons interefted call for 
 juftice and execution of good lawes, and the Princes arm is at hberty and in 
 full ftrength , and there is no contrary reafon in the particular inftance to 
 make compenfation to the publick for the omiflion , or no care taken to fa- 
 
 tisfy
 
 Part. III. oftheT>ivinefudgment. z^.'^j 
 
 tisfy the particular. A himclcc/j thought hehadreafon to be angry with /p4f 
 for faying Rebecca was liis fifter , for one of the people might have lyen with 
 thy mfe^iUidihou jlwiddejl h.ive brought eviU tipon tn. Meaning that the man 
 fliould have efcaped unpiinilhed by reafon of the miltake , which very im- 
 punity he feared might be expounded to be a countenance and encourage- 
 ment to the lin. But this was no more then his fear -, the cjik of the Bertja ■ 
 mites comes home to this prefent article-, for they refufed to doe juftice up- 
 on the men that had ravilhed and killed the Levites concubine, they loft 
 twenty five thoufand in battell , their cities were deftroyed , and the whole 
 tribe almoftextinguillied. For punilhingpublick and great afts of injulHce 
 \scA\t(i'\nScx\y^t\\\Q^pHttt)ig mvdy the evill from theLwd-^ becaufe to this Dc11t.55.3j. 
 purpofethefwordisputintothe Princes hand, and he bears the [word la 
 vain , who ceafes to protect his people : And not to punilh the evil is a vo- 
 luntary retention of it, unlefle a fpecial cafe intervene, in which the Prince 
 thinks it convenient to give a particular pardon, provided this be not encou- 
 ragement to others nor without great reafon, big enough to make compen- 
 iation for the particular omififion , and with care to render fome other fatif- 
 fadion to the perfon injured: in all other cafes of importunity that fin be- 
 comes national by forbearing , which in the ad was perfonal •, and it is cer- 
 tain the impunity is a fpring of univerfal evils , it is no thank to the publick 
 if the beft man be not as bad as the worft. 
 
 But there is a ftep beyond this and of a more publick concernment, fuch 10. 
 are the Lmes ofOmri^ when a nation confencs to it, and makes ungodly fta- 
 tutes •, When rr.fchtef is c(lMij})ed as a law , then the nation is engaged 
 to forae purpofe. When I fee the people defpife the Governours , fcorn 
 and rc^b and difadvantage the Minifters of religion , make rude addrelfes to 
 G O D , to his Temple, to his Sacraments, I look upon it as the inlblencieS 
 of an untaught people, who w'ould as readily doe the contrary, if the tear of 
 G O D and the King were upon them by good examples,and precepts, and 
 lawes, and fevere executions. And further yet, when the more publick and 
 exemplar perfons are without fenfe of religion, without a dread of Majefty, 
 without reverence to the Church, without imprefles of confcience and the 
 tcndernenbof a religious fear towards GOD^ as the perfons are greater 
 in eftimr.tion oi Law, and in their influences upon the pcople,fo the fcore of 
 the nation advances , and there is more to be paid for in popular judge- 
 ments. But when iniquity or irieligion is made a ^^-^.^ ^^^^.^ 
 
 fandion, and either GOD muft be dillionoured or Fatatis,mcelii'tfque Juin, 
 the Church exauthorated, or her rites invaded by a ^^ mdicr pmgrmn vcmi 
 Law, then the fortune of the kingdome is at ftake. Ta^p'^ TjtSSl' 
 No fin engages a nation fo much , or is fo publick,, Hor. 1. j. od. j 
 
 fo folemn iniquity as is a wicked law. Therefore it concernes Princes and 
 States to fecure the piety and innocency of their lawes-, and if there be any 
 evill lawes, which upon jurt: grounds may be thought prodwdive of GODS 
 anger, becaufe a publick mifdemeanour cannot be expiated, butby a pub- 
 lick ad of repentance , or a publick calamity, the laws mud either have 
 their edge abated by a defuetude, or laid afleep by a non-execution, ordif- 
 membred by contrary provifoes, or have the rting drawn forth by interpre- 
 tation, or elfe by abrogation be quite refcinded. Butthefeare national fin$ 
 within it felfe, or within its own body, by the ac^ of the body (I mean) dif- 
 iufive or reprefentative 5 and they are like the perfonal fins of men in ov 
 T t againft
 
 458 Of the Caufes and Manner Parcia 
 
 againft their own bodies in the matter of fobriety. There are others in the 
 matter of juftice as the nation relates toother people communicating in 
 pubHckentercourfe. 
 ii» For as the entercourfe between man and man in the adions of commu- 
 
 tative and diftributive juftice,arc the proper matter of vercues and vices per- 
 fonal, fo are the tranfadions between nation and nation againft the publick 
 rules of juftice, fins national diredtly, and in their firft origmal , and anfwer 
 to in juftice between man and man-, fuch are commencing warre uponun- 
 juft titles , invafion of neighbours territories, confederacies and aides upon 
 tyrannical intereft, vvarres againft true religion or Soveraignty, violation of 
 the Lavves of nations , which they have confented to as tb.e publick mftru- 
 ment of accord and negotiation, breach of publick faith , defending Pirates, 
 and the like. When a publick judgement comes upon a nation, thefe things 
 are to be thought upon, that we may not think our felves acquitted by cry- 
 ing out againft fwearingand drunkennefie and cheating in manufadfures, 
 which unleflethey be of univerfal diflcmination , and made national by dit- 
 fufion , are paid for upon a perfonal fcoie •, and the private infelicities of 
 our lives will either expiate or punidi them feverely. But while the people 
 mourns for thofe fins, of which their low condition is capable, lins that may 
 produce a popular feaver, or perhaps the plague , where the mikry dwels 
 in cottages, and the Princes often have indemnity , as it was in the cx(q of 
 Du'vtd; yet wemay not hope to appeafe a war, to mafter a rebellion,to cure 
 the publick diftemperatures of a kingdom , which threatens not the people 
 cnely, or the governours alfo, but even the government it felfe, unlefte the 
 fins ofa more publick capacity be cut off by publick declarations, or other 
 ads of national juftice and religion. But the duty , which concerns us all in 
 fuch cafes, is,that every man in every capacity ftiould enquire inro himfelfe^ 
 and for his own portion of the calamity put in his own fymbole of emenda- 
 tion,/or his particular^ and his prayers for the fuhlick interefi -, in which it is 
 notfafe , that any private perfons fliould defcend to particular cenfures of 
 the crimes of Princes and States, no not towards GOD, unlefle the 
 matter be notorious and paft a Queftion •, but it is afufficient afloilment of 
 this part of his duty, if when he hath fet his own houfe in order , he would 
 pray with indefinite fignifications of his charity and care of the publick, 
 that GOD would put it into the hearts of all whom it concerns , to en- 
 devour the removal of the fin, that hath brought the exterminating ,\ngel 
 upon the nation. But yet there are fometimes great lines drawne by GOD 
 in the expreffes of his anger in fome judgements upon a nation-, and when 
 the judgment is of that danger as to invade the very conftitution ofa king- 
 dom , the proportions that judgements many times keep to their fins inti- 
 mate that there is fome national fin,in which either bydiflRifion,or reprefen- 
 tation,or in the dired matter of fins,as falfe oaths,un)uft wars, wicked conte- 
 dcracies,or ungodly Laws, the nation in the publick capacity is delinquent. 
 For as the nation hath in fins a capacity diftind from the fins of all 
 1 2. the people , in as much as the nation is united in one head , guarded by a 
 diftind and a higher Angel, as Perjia by Saint Michael , tranfads affairs in a 
 publick right, tranfmits influence to all particulars from a common foun- 
 tain, and hath entercourfe with other colledive bodies, who alfo diftinguilli 
 from their own particulars : folikewife it hath puniiliments diftindfrom 
 thofe infelicities , which vex particulars ^ punidiments proportionable to
 
 Hot. 1. 1, od.f. 
 
 farciii. of the Divine fudgcments, 4«)9 
 
 i£felfe,andtoicso;varia5-, fuch as ar^ change of governments, o[ better 
 intoworfe, ofMonarchy into Aviftocracy, and fo to the loweft ebbe of 
 DemoCTacy, death of Princes, infant Kings , foreininvafion, civillwars, 
 a difputable title to the Crown, making a nation tributary , conqueft by a 
 Fortiner, and which is word ot all, removing the candleftick from a people 
 by extindlion ot the Church, or that, which is necefTary to its conferv^ation, 
 the feveral orders and minifteries of religion ; and the laft hath alfo proper 
 ilns of us own analogy,ruch as are falfe articles in the pubhck confeflions of a 
 Church, fchifme from the Catholick,publick fcandals, a general vitioufnede 
 of the Clergy, an indifferency in * religion, without 
 
 ^^'arnlth and holv fires of zeal, & dilii^ent purfiiance *^'j' " >>>'»<>:'^mqui.igcrh,imfcra!. 
 ot all Its ]ult and holy mterelts : now m thele and all p« muita mgkm dcdcmit 
 parallel cafes,when GOD by punilhments hath pro- "'fP'''" ""'" /'"^""A- 
 Ixibly marked & diftinguillied the crime,it concerns 
 pubhck perfons to be the more forward and importunate in confideration of 
 publick irregularities : and for the private alfo not to negledt their own par- 
 ciculars-,for by that means although not certainly ,yet probably they may fe- 
 cure themfelves from falling in the publick calamity.lt is nor infallibly fure, 
 that holy perfons Ihall not be fmitten by the deftroying Angel-, for GOD 
 in fuch deaths hath many ends of mercy, and fome of providence to ferve-, 
 but I'uch private and perfonal emendations and devotions are the greateft fe- 
 curities of the men againft the judgment, or the evil of if,preferving them in 
 this life,or wafting them over to a better.Thus many of the LORDS cham- 
 pions did fall in battle,and the armies of the Benjamites did twice prevail up- 
 on the jufter people of all lfr,tcl,8c the Gr^ ^^'Empiie hath declined and flirunk 
 unJer the fortune and power of the Ottoman family^and x\\QHoly-lund^\v\\{ch. 
 >vas twice poffelTed by Chriftian Princes, is now in the dominion of unchri- 
 ftened Sarrace»s;8c in the produftionof thefe alterations many a gallant and 
 pious perfon fuffered the evils of war, and the change of an untimely death. 
 But the way for the whole nation to proceed in cafes of Epidemical dif- 
 eafes, wars, great judgements , and popular calamities, is to doe in the pub- 
 lick proportion the fame , that every man is to doe for his private; by pub- 
 lick aifts of juftice,repentance,faftings,pious laws, and execution of juft and 
 religious edids,making peace,quitting of unjuft interefts^declaring publick- 
 ly againft a crime protefting in behalfe of the contrary vertue or religion; 
 and to this alfo every man,as he is a member of the body politick,muft coo- 
 perate , that by a repentance in diffufion , help may come afwell as by a fin 
 ofuniverfaldiflemination the plague was haftened and invited the rather. 
 But in thefe cafes all the work of difcerning and pronouncing concerning 
 the caufe of the judgement, asitmuft be without afperiry, andonelyfor 
 defignes of corredion and emendation , fo it muff be done by Kings and 
 Prophets, and the alTiflance of other publick perfons, to whom the publick 
 is committed, ^olhua eafl lots upon yU:/j.i» , and difcovered the publick 
 trouble in private inflance-, and of old, the Prophets had it in commiffion to 
 reprove the popular iniquity ot nations, and the confederate fins of king- 
 domes : and in this, Chriflianity altered nothing : and when this is done mo- 
 deftly, prudently, humbly, and penitently, oftentimes the tables turn im- 
 mediately, but alwayes in due time-, and a great alteration in a kingdom be- 
 comes the greatefl blefTing in the world, and fattens the Church , or the 
 Crown, or the publick peace in bands of great continuance and fecurity; 
 Tt z and
 
 /\6o The Trayer. Pmiii. 
 
 and it may be, the next age fliall feel the benefits of our fufferance and re- 
 pentance -, and therefore as we muft endevour to fecure it , fo we muft not 
 be too decretory in the cafe of others or difconfolate or diffident in our 
 own, when it may fo happen, that all fucceeding generations (hall fee, thae 
 God pardoned us, and loved us even when he fmote us. Let us all learn to 
 fear, and walke humbly. The Churches of Laodicea^ and the Colojsiani 
 fufFered a great calamity within a little while after the fpirit of God had 
 fent them Two Epiftles by the miniftery of S. Paul : their Cities were bu- 
 ried in an Earthquake,and yet we have reafon to think they were Churches 
 beloved of God and congregations of holy people. 
 
 The P R AVER. 
 
 r^ Eternal and powerful G OD ^ thou jufi and righteous Governottr of tht 
 ^^ worlds who calleji all orders of men by precept s^ promifes andtbreatnings^ by 
 mercies and by judgements^ teach us to admire and adore all the rvifdome , the ef- 
 fects and infinite varieties of thy pronjidence^ and make us to difpoje our f elves fa 
 by obedience^ by repent ance^ by all the manners of holy living , that tve may never 
 frovoke thee to]ealoufie ^ much leffe to rvrath and indignation againfl us . Keep 
 farre from us the fword of the dtflreying Angel , and let us never pcrifh in the 
 publtck cxpreffes of thy rvrath^in difeafes Epidemical^xvith the furies ofrvarre^ with 
 calamitous y fuddain ^ and horrid accidents ^ with unufual difeafes ^ unle^e that 
 cur fo fimnge fall he more for thy glory and our eternal benefit^ and then thy 
 will be dene-j We beg thy grace that we may cheerfully conform to thy holy will and 
 pleafuret LORD open our underflandmgs , that we may know the meaning of 
 thy voyce^ and the fignif cation of thy language , when thoufpeakefl from heaven 
 infignes andjudgementS'^ and let a holy fear fo [often our [pirits , and an intenfe 
 love fo tnflame andfanclify otirde fires ^ that we may apprehend every intimation 
 of thy pleafurt at tts firfl and remotefl and mofi obfcure reprefentment , that 
 fo we may with repentance goe out to meet thee , and prevent the exprejjes of 
 thine anger. Let thy reflraintng grace and the obfervation of the ijfues of thy jit- 
 fticefo allay ourfpirits^ that we be not fevere and forward in condemning ethers, 
 nor backward in pafsing fentence upon our f elves 5 make us to obey thy voyce de- 
 fcribedin holy Scripture , to tremble at thy voyce exprejfcd in wonders , and great 
 effe£is of providence^ to condemn none hut mr felves^ nor to enter into the recedes 
 of thy jan^uary^ and fiarch the forbidden records of predeflination i but that wc 
 may read our duty in the pages ofrevelation^ not in the labels of accidental effeBSy 
 that thy judgements may confirm thy word^ and thy word teach us our duty , ani 
 we by fuch excellent inflruments may enter in and grow up in the w ayes ofgodli'^ 
 ne^i through ^efusChrt^ our Lord. Amen. 
 
 E C T,
 
 Part.ni. 
 
 461 
 
 Sect. XV. 
 
 Of the accidents happening from the Death of 
 Lazarus, Hntill the death and hurt all 
 
 0/ J E S U S. 
 
 )# Hile JESUS wasinG'4/;7ff,Me{rengerscaiiietohim 
 ixom Martha^Qi.nA\\exi\&.tx Mary ^ that he would ha- 
 ften into ^udea to Bethany to relieve the ficknefle and 
 imminent dangers of their brother Lazarus. But he 
 deterred hisgoing,ulU<JC4r«j was dead-,piupofing to 
 give a great probation of his Divinity,power,and mif- 
 Tion by a glorious miracle^ and to give GOD glory, 
 and to receive reflexions of the glory upon himfelfe. 
 For after he had ftayed two dayes, he called his difciples to goe with him in- 
 to J-udea^ telling them, that Lazarus was dead, but he would raife him out 
 of tliat fleep of death-, but by that time JESUS was arrived at Bethany^ 
 he found that Lazarus had been dead fdur dayes , and now near to putrefa- 
 ction. But when Martha and Mary met him , weeping their pious teares for 
 their dead Brother , JESUS fuftered the patfions of piety and humanity, 
 and wept, diftilling that precious liquor into the grave o( Lazarus^ watering 
 the de;id plant, th^it it might fpring into a new lite , and raifc his head above 
 the ground. 
 
 When JESUS had by his words of comfort and inftitution ftrength- 
 ned the faith of the two mourning Sifters , and commanded the ftone to be 
 removed from the grave, he made anaddrelTe of adoration and Eucha- 
 rift to his Father, confelTing his perpetual propenfity to hear him , and then 
 cryed out , Lazarus cornc forth. And he that was dead came torch trom his 
 bed of darknelfe with his night-clothes on him , whom when the Apoftles 
 had unloofed at the command of J E S U S , he went to Bethany .• and ma- 
 ny that were prefent believed on him-, but others wondring and malici- 
 ous went and told the Pharifees the ftory of the miracle, who upon that ad- 
 vife called their great Councell , whofe great and folemn cognifance was of 
 the greater caufes of Prophets, of Kings, and of the holy Law. At tfe great 
 afTembly it was, that Caiafhas the High-Pricft prophefyed, that it was expe- 
 dient one (hould die for the people , and thence they determined the death 
 of J E S U'S. But he knowing they had patTed a decretory fentence 
 againft him , retired to the city Ephraim in the tribe of ^udah near the de- 
 fert, where he ftayed a few dayes, till the approximation of theFeaftof 
 Eafter. 
 
 Againft which feaft when JESUS with his Difciples was going to 
 ^erufalem^ he told them the event of the journey would be , that the Jewes 
 fliould deliver him to the Gentiies, that they fliould fcourge him, and mock 
 him, and crucify him , and the third day he would rife again. After which 
 difcourfe the Mother oi Zebedees children beg'd of Jefusforhertwofons, 
 
 T t 3 that
 
 /\6z Hijloy of the Accidents from the death partiii. 
 
 that one of them mi^ht fit at his right hand^ the other at the. left in his kingdom. 
 For no difcourfes of liis paflion^ or intimations of the myfterioufneflre of his 
 kingdom could yet put them into risht underftandings of their condition. 
 But J E S LI S , wliofe heart and thoughts were full of phanfy and appre- 
 henfions of the neighbour paffion, gave them anlwer in proportion to his 
 prcfent conceptions, and their future condition. For if they delired the ho- 
 nours of his kingdom , fuch as they were , they fliould have them , unlefle 
 themfelves did dechne them ^ They fliould drink of hn cup ^ and dip in his 
 \dvaio:y^andben\iP)cd wnh his bapijffn ^ and ft m his kingdorne ^ ifthe hea- 
 venly Father had prepared it for them 5 but the donation of that immedi- 
 ately was an ifl'ue of Divine eledion and predeftination,and was onely com- 
 petent to theni , who by holy Uvmg and patient fuffering put themfelves 
 into a difpofition of becoming veflels of eledion. 
 4. ButasJESUSin this journey came near Jericho^ he cures a blind man, 
 
 who late begging by the way fide 5 and efpying Zacheus the chief of the 
 Publicans upon a tree (that he being low offtature might upon that ad- 
 vantage of ftation fee J E S U S pafling by) he invited himfelf to his houfe, 
 who received him with gladnefTe, and repentance of his crimes, purging his 
 confcience, and filling his heart and houfe with joy and landity •, for nnme- 
 diately upon the arrival of the Mafter at his houfe he offered reftitution to 
 all perfons, whom he had injured, and fatisfadion,and halfe of his remanenc 
 eftatehe gave to the poor, and fo gave the faireft entertainment to JESQS, 
 who brought along with him falvation to his houfe. There it was that he 
 fpake the parable of the King , who concredited divers talents to his fer- 
 vants , and having at his return exaded an account , rewarded them who 
 had improved their bank, and been faithful! in their truft with rewards pro- 
 portionable to their capacity and improvement-, but the negligent fervant, 
 who had not meliorated his ftock,was punilhed with ablegationand confine- 
 ment to outer darkneffe. And from hence fprang up that dogmatical pro- 
 pofition,whichismyfterious and determined in Chiiftiinity: to him that 
 hath fliiill be given^and from him that hath not^ [hall be taken awaj^eoKn rvhat he 
 hath.hiitx this going forth o^lerichohc cured two blind men upon the way. 
 5. Six dayes before Eafter, JESUS came to Sethany.whexe he was feafted 
 
 by Martha and Mary , and accompanied by Lazarus , who fate at the table 
 */f r' """' "^ ^^^^^ J ESUS. But Mary brought a pound of Nard "^ Piftick, and as former- 
 wA/i^'/T,' fe'Vf.' ^y ^is had done,again anoints the feet of J E S U S , and fills the houfe with 
 Lat'7u.s fere fi- the odour, till GOD himfelfe fmelt thence a favour of a fweet fmelling 
 rut^EvlL. ^^^"fice. But ludus jfcariot^the Thief and the Tray tor,repined at the vanity 
 !ni4.Mitci. of the expence (as he pretended J becaufe it might have been fold for 300 
 pence, and have been given to the poor. But JESUS in his reply taught 
 us , that there is an opportunity for adions oireligion as well as of cha- 
 nty. Mary did this againft the burial of J E S U S , and her religion was 
 accepted by him, to whofe honours , the holocauft of love , and the oblati- 
 ons ot alms- deeds are in their proper feafonsdiredaftions ofworfhipand 
 duty. But at this meeting there came many Jewes to fee Lazarus^ who was 
 raifed from death, as well as to fee J E S U S ; and becaufe by occafion of 
 his lefuiTedion many of them believed on JESUS, therefore the Pha- 
 mS''°"^' rifces deliberated about putting him to death. But GOD in his glorious 
 providence was pleafed to preferve him as a trumpet of his glories, and a 
 teftimony of the miracle thirty years after the death of J E S U S. 
 
 The
 
 Part HI. of L^z^ms till the burialof f ESVS. 4^5 
 
 The next day being.the fift day befi)re the Pafleovcr , JESUS came 6. 
 to the foot of the mount of Olives, and fent his Difciples to Rethp/u^e a vil- 
 lage in the neighbourhood, commanding them to unloole an alle and a colt, ^^' ■^'^■^^*P*" 
 and bring them to him, and to tell the ou ners it was done for the Mafters tj\?vylT>^ 
 ufe ; and they did fo, and when they brought the adc to J E S U S, he rides ^'""^^'-j-oc-'i 
 on him to J-crufiUm^ and the people having notice of his approach took oiy'mp!""""' 
 branches of Palm trees *, and went out to meet him, ftrewing branches -^/''/^'W'"'" 
 and garments in the way, crying out, Hofartn't to the (on of David: Which '■■''""'""''^ 
 was a torm ot exclamation uled to the honour ot GOD, and in great fo- >emf,mvem. 
 lemnities, and ' iignihes, [Adoration to the Son of D.ix7^by the rite of '^"j''''*'|j ^°- 
 carrying branches {] whichwhen they uled in procelfion about their altars ". i ./ ' ' ' 
 they uled to pray, LORD favc w, LORD proffer iis^ which hath occali- Canin.de locis 
 oned the redditionof Hofchiannah to be ainonglf fome, that prayer, which ""■ ^" 
 they repeated at the carrying of the Hofchiannah, as if it felf did fignifie 
 \_L0 RD fave ii(.^ But this honour was fo great and unufual to be done 
 even to Kings, that the Phanfees knowing this to be an appropriate manner 
 of addreis to GOD faid one to another by way of wonder, Hear ye what thefe 
 menfaj 1 For they were troubled to hear the people revere him as a G O D. 
 
 When JESUS from the mount of Olives beheld ^m//*?/fw he wept 7. 
 over it, and foretold great ladnelfes and infelicities futurely contingent to 
 it, which not onely happened in the fequel of the ftory, according to the 
 main lilues and Hgnihcations of this Prophefie, but even to minutes and cir- 
 cumftances it was verified. For in the mount of Olives where JESUS 
 (lied tears over perifliing ^erKfalcw^ the Romans Hrft pitched their tents, 
 when they came to its final overthrow. From thence defcending to the ]°^'P'' '^' ^'"° 
 city he went into the temple, and ftill the acclamations followed him,till the ' '^''^' ^' 
 Pharifees were ready to burfl with thenoifes abroad, and the tumults of 
 envy and fcorn within, and by obferving that all their endevours to fup- 
 prefle his glories w^erebut like clapping their hands to veil the fun, and that 
 in defpight ofall their flratagems the whole nation was become Difciple 
 to the glorious Nuzarene. And there he cured certain perfons, that were 
 blinde and lame. 
 
 But whileft he abode at ^erufalem, certain Greeks who came to the feafl 8. 
 to warlhip, made their addrefle to Philips thit they might be brought to 
 JESUS. Fhil/p tels Andrew^ and they both tell JESUS-, who having 
 admitted them, dilcourfed many things concerning his paffion, and then 
 prayed a petition, which is the end of his own fuffe rings, and of all humane 
 adions, ajid the purpofe of the whole creation; Father glori fie thy Name. 
 To which he was anfwered by a voice from heaven, / have both glorified it^ 
 afidtvill glori fie it again -^ but this, nor the whole feriesof miracles that he 
 did, the mercies, the cures, nor the divine difcourfes could gain the faith of 
 all the Jews, who were determined by their humane intereft-, for many of 
 the rulers who believed on him durft notconfelle him, becaufe they loved 
 the praife of men more then the praife of G O D. Then JESUS again 
 (< exhorted all men to believe on him, that fo they might in the fame ad 
 <c believe on G O D, that they might approach unto the light and not abide 
 « in darknede, that they might obey the commandments of the Father, 
 <c whofe exprefle charge it was, that JESUS (liould preach this Gofpel, 
 u and that they might not be judged at the laO: day by the word,which they 
 <<haverejeded-, which word to all its obfervers is everlafting life. After 
 
 which
 
 464 Htjlory of the accidents from the death Part in. 
 
 which Sermon retiring to Bethany he abode there all night. 
 9. On the morrow returning to J^erujuUm^ on the way being hungry he pat- 
 
 fed by a hgtree, where expedting fruit he found none, and curled the fig- 
 tree, which by the next day was dried up and withered. Upon occafionof 
 whicii preternatural event, JESUS difcourfed of the power of faith and 
 Its power to produce miracles •, but upon this occaiion others, tlie Difciples 
 of J E S U S in after ages have pleafed themfelves with phanfies and imper- 
 tedt defcants, as that he curfed this tree in myftery and lecret intendment, it 
 liaving been the tree, in the eating whofe fruit Adum prevaricating the Di- 
 vine law made an inlet to fin, which brought in death, and the fadnefies of 
 if.dor.jdTheo.JESUS paflTion. But JESUS having entred the city came into the 
 pomp.i.i.cp.ji temple and preached the Gofp el, and the chief Priefis and Scribes que fti- 
 oned his commhlion, and by what authority he did thofe things •, but J E- 
 S U S promifing to anfwer them, if they would declare their opinions con* 
 cerning J-oh^s baptifme, which they durft not for fear of difpleafing the 
 people, or throwing durt in their own faces, was acquitted of his obligation 
 by their declining the propofition. 
 10. But there he reproved the Pharifees and rulers by the Parable of two (8nsj 
 
 <« the firfl whereof faid to his Father, he would not obey, but repented and 
 << did his command-,the fecond gave good words,but did nothing : meaning, 
 « that perfons of the greateft improbability were more heartily converted 
 " then they, whofe outfide feemed to have appropriated religion to the la- 
 " bels of their frontlets. He added a parable of the vineyard let out to huf- 
 <' bandmen, who killed the fervants fent to demand the fruits, and at lafl, 
 " the fon himfelf, that they might invade the inheritance •, but made a fad 
 <' comminationtoall fuch, whofhould either (tumble at this if one, or on 
 << whom this ftone fiiould fall. After which, and fome other reprehenfions, 
 which he fo vailed in parable,that it might not be expounded to be calumny 
 or declamation, although fuch fharp fermons had been fpoken in the peo- 
 ples hearing, but yet fotranfparently, that themfelves might fee their own 
 iniquity in thofe modefl and juft reprefentments, the Pharifees would fain 
 have feifed him, but they durft not for the people, but lefolved if they can, 
 to entangle him in his talke •, and therefore fent out ipies who (hould pre- 
 tend fandity and veneration of his perfon, who with a goodly infinuating 
 preface, that JESUS regarded no mans perfon, but fpake the word of 
 GOD with much fimplicity and juftice, defiled to know, if it were law- 
 ful to pay tribute to Cefar or not < A queftion, which was of great difpute, 
 becaul'eofthe numerous fed of the Galileam^ who denyed it, and of the 
 affedions of the people, who loved their money, and their liberty, and the 
 priviledgesoftheir nation 5 and now in all probability he fliall fall under 
 thedifpleafure of the people, or of Ccfar. But JESUS called to fee 5 
 peny, and finding it to be (uperfcribed with Cejars image ^ with incompara- 
 ble wifdom he brake their fnare, and eftabliflied an Evangelicall propofitiori 
 forever, faying, Give to Cefar the things that areCefars^ andtoG OD the 
 things that areGO D S. 
 ij^ Having fo excellently and fomuch to their wonder anfwered thePha- 
 rirees,the Sadduces bring their great objedion to him againft the refurredi- 
 on, by putting cafe of a woman married to feven husbands, and whofe wife 
 fhould fhe be in the refurredion <! thinking that to be an impoffible ftate, 
 which engages upon fuch feeming incongruities, chat a woman fhould at 
 
 once
 
 Pkc in. of [yftz ar as t, ;: ;,'>^ burial of f ES VS. 4(5 5 
 
 dncebevvlfetofevenmen. But JESQS firftanfwered their objedion, 
 telling them, that in the refurredion all thofe relations, whofe foundation is 
 in the impertedions and palfions of fleih and blood, and duties here below, 
 fliall ceale in that Ibte, which is lb fpiritual, that it is like to the condition 
 of Angels, amongft whom there is no difference of fex, no cognations, no 
 genealogies or derivation from one another ; and then by a new argumenc 
 proves tlie refurreiftion , by one ofG O D S appellatives, who did then de- 
 light to be called, Tk G O D ef Abraham ^ Ija.xc ^ and Juicob: for fince 
 GO D is not the G O D of the dead , but of the livings unto him even thefe 
 men are alive -, and it fo, then either they now exercife acts of life, and 
 therefore fliall be reftored to their bodies, that their actions may be com- 
 pleat, and they not remain in a ftate of imperfedion to all eternity •, or if 
 they be alive and yec ceafe from operation, they l2iall be much rather raifed 
 up to a condition which ilull aduate and make perfeft their prefent capa- 
 cities and difpofitions, left a power and inclination lliould for ever be in the 
 root, and never rife up to fruit or herbage, and (o be an eternal vanity, like 
 an old bud, or an eternal childe. 
 
 After this, the Pharifees being well pleafed, not that JESUS fpake fo in, 
 •xcellently, but that the Sadduces were confuted, came to him, asking, 
 which was the great commandment, and fome other things, more out of 
 curiofity then pious defires of fatisfa(5tion. But at laft, JESUS was plea- 
 fed to ask them concerning CHRIST, rvhofefon he was < They anfwered, 
 thi Jon of Duvtd -J but he replying, ^^iiv f/;^;? doth David call htm Lord 1 \_thc 
 Lord [aid ttnto my Lo RD , fit thou on my right hand^ crc. ] They had no- 
 thing to anfwer •, but JESUS then gave his Difciples caution again ft the 
 pride, the hypocrifie, and the oppredion of the Scribes and Pharifees 5 
 commended the poor widows oblation ofher two mites into thetreafury, 
 it being a great love in a little print, for it iv.z.v all her living. All this was 
 fpokenin the temple, the goodly ftones of which when the Apoftles be- 
 held with wonder, they being white and firm, twenty cubits length, twelve 
 in breadth .eight in depth, as ^ojephus reports, JESUS prophefies the de- Lib. ^.Antiq. 
 ftru^ion of the place : concerning which predidion, when the Apoftles be- "P-'4. 
 ing with him at the mount of Olives asked him privately , concerning the 
 c< time, and the fignes of fo fad event, he difcourfed largely of his coming 
 « to judgment againft that city, and interweaved predidions of the univer- 
 <t fal judgment of all the world •, of which this, though very fad, was but a 
 '< fmall adumbration-, adding precepts of watchfulneffe,and ftanding in pre- 
 ctparation with hearts filled with grace, our lamps always fliining, that 
 «c when the Bridegroom (hall come, we may be ready to enter in-,which was 
 tt intended in the parable of the five wife virgins: and concluded his Ser- 
 mon with a narrative of his paffion, foretelling that within two days he 
 fhould be crucified. 
 
 JESUS defccnded from the mount, and canK to Bethany^ and turning I3. 
 into the houfe of Simon the leper, Mary Magdalen having been reproved by 
 J^itdoi for fpending ointment upon JESUS feet, it being fo unaccuftomed 
 and large a profufion, thought now to fpeak her love once more, and trou- 
 ble no body, and therefore The poured ointment on his (acred head, belie- 
 ving that being a pompoufnefTe of a more accuftomeJ feftivicy would be 
 indulged to the expreffions of her affedion ; but now all the Difciples 
 murmured, wondring at the prodigioufnefTe of the womans religion, great 
 
 enough
 
 /{66 HiJloYy of the Accidents J I om the death Piniii. 
 
 enough to confume a province in the overflowings of her thankfulneflfe 
 and duty. But JESUS now alfo entertained the fincerity of her miracu- 
 lous love,adding this Propheiie, that where the Gofpel fliould be preached, 
 there alfo a record of this adl (hould be kept,as a perpetual monument of her 
 piety, and an attellation of his Divinity, who could foretell future contin- 
 gencies -, Chriftianity receiving the greateft argument from that, which 
 Saint Peter calls, thejurer word ofl'rophelie^memnQ it to be greater then the 
 teftimony of miracles, not eafie to be diilembled by impure fpirits, and 
 whofe efficacy (hould defcend to all ages •, for this prophefie (hall for evec 
 be fulfilling, and being every day verified does every day preach the Divi- 
 nity of Chrifts perfon, and ot his inftitution. 
 I A. Two days before the Pafleover the Scribes and Pharifees called a coun- 
 
 cel to contrive crafty ways of deftroying JESUS, they not daring to do 
 it by open violence •, Of which meeting when ^udas ifcariot had notice (for 
 thole allemblics were publick and notorious) he ran from Bethany and offer- 
 ed himfelf to betray his Matter to them, if they would give him a confide- 
 rable reward. They pgreed for thirty pieces of filver 5 of what value each 
 piece was, is uncertain, but their own nation hath given a rule, that when a 
 fu7m-nfcti P'^^^ of filver is named in the Pentateuch, it (ignifies a fide ^ if it be named 
 A/ial'Moninnm in the Ptophets, it fignifies a found; if in the other writings of the old Tefla- 
 ""'"'^"'"•%»-menr,itfignifies4f4/f/7f-, this therefore being alledged out of the Prophet 
 >'um^'.i7.-j- Jeremy "^ by one of the Evangeliffs, it is probable, the price at which ^udas 
 k cuatur Jcc- fold his L O R D was thirty pound weight of filver 5 a goodly price for the 
 "'ia'^'rmim SAVIOUR of thc vvotld to be prized at^ by his undifcerning and un- 
 luapftmm Co- wotthy Countrcymen. 
 
 dicci.Namtm- , . , 
 
 fore S. Aiigullmi in mmiuHil CodinblU [ Z 'chayt.n'] Icgrbatur : atque hodie is Sya.ic. T. feajortuffis extradi'im! 
 htc dcfcmdit a Jmmia difiim, ficia mult a alia In vet. Teflnm. mn defcipta, <& in N. T. npfttia : qmdco magis 
 ell Cicdibik,q>iia provcrbiatitcr diBum epud Judicos, Cpmiiim Jacniix rejcdijjc in Zccharia. 
 
 I J . The next day was the firft day of unleavened bread, on which it was m- 
 
 cefTary they fhould kill the PafTover ^ therefore JESUS fent Peter and 
 
 ^ohn to the city to a certain man,whom they fliould finde carrying a pitcher 
 
 of water to his houfe •, him they fliould follow, and there prepare the PafTe- 
 
 over. They went and found the man in the fame circumftances, and pre- 
 
 IplTiaa"' paredfor JESUS and his family, who at the even came to celebrate the 
 
 fh/eftcn die 11. PafTovcr. It was the houfe oi^ohn furnamed Mark^ which had always been 
 
 ■7^^'^^^^ "'f '4''- open to this blefTed famil}^, where he was pleafedto finifli his laft fupper, 
 
 fripty'uj'n.e and the myfterioufnefTe of the vefpers of his pafTion. 
 
 16. When evening was come, JESUS flood with his Difciples and eat 
 
 the Pafchal lamb, after which he girt himfelf with a towel, and taking a 
 bafin wafli'd the feet of his Difciples, not onely by the ceremony, but in his 
 difcourfes inftruding them in the dodlrine of humility, which the Mafler by 
 his fo great condefcenfion to his Difciples had made facred, and imprinted 
 thc leffon in lafling charadlers, by making it fymbolical. But Peter was un- 
 v^nlling to be waflied by his Lord untill he was told he muft renounce his 
 part in him, unlefl'e he were waflied, which option being given to Peter^ he 
 cryed out, not my feet onely, hntmy hands and my head. But JESUS faid, 
 xhe ablution of the feet was fufficient for thc purification of the whole man; 
 relating to the cuftome of thofecountreys, who ufed to go to fupper imme- 
 diately from the baths, who therefore were fufficiently clean fave onely on 
 their feet, by reafon of the duft contraded in their palTage from the baths
 
 pare 111. of Laz arus till the burial of f ES%) S. 457 
 
 to the dining-rooms ; from which when by the hofpit-ible mafter of the 
 houfe they were caulcd to be cleanfed, they needed no more ablution : and 
 by it J E S U S pairing from the letter to the fpirit meant, that the body of 
 fin was waihed in the baths ot baptifrae^and after\vards,if we remained in the 
 fame ftate of purity, it was onely necellary to purge away the filth contra- 
 ded in our paflage from the Font to the Altar -, and then we are clean all 
 over, when the Baptifmal ftate is unaltered,and the little adherencies of im- 
 perfedion and pailions are alfo waihed off. 
 
 But after the manducation of the Pafchallamb, it was thecuftomeof »7* 
 the nation to fit down to a fecond fupper, in which they eat herbs and un- 
 leavened bread •, the j^//zj(7;.Pow<?firft dipping his morfell, and then the fa- 
 mily -y after which, the Father brake bread into pieces, and diftributed a 
 part to every of the Guefts, and firft drinking himfelf, gave to the relt the 
 chalice filled with wine according to the age and dignity of the perfon, ad- 
 ding to each diftribution a form oi: benediftion proper to the myftery, 
 which was Euchariftical and commemorative of their deliverance from 
 Egypt: this fupper JESUS being to celebrate, changed the forms of 
 benedidtion, turned the ceremony into myftery, and gave his body and 
 blood in Sacrament and religious configuration, fo mftituting the venerable 
 Sacrament which from the tune of its inftitution is called//'^ Lords fupper -^ 
 which rite JESUS commanded the Apoftles to perpetuate in comme- 
 moration of him their Lord, untill his fecond coming : and this was the firft 
 delegation of a perpetual miniftery, which JESUS made to his Apoftles, 
 in whicii they were to be fucceeded to, in all generations of the Church. 
 
 But JESUS being troubled in fpirit told his Apoftles, that one of i8= 
 them lliould betray him •, which predidion he made that they might not be 
 fcandalized at the ladnefte of objedion of the paffion, but be confirmed in 
 their belief, feeing fo great demonftration of his wifdome and fpirit of Pro- 
 phefie. The Difciples were all troubled at this fad arreft, and looking one 
 on another, doubting of whom he fpake-, but they beckned to the belo- 
 ved Difciplc, leaning on JESUS breaft, that he might ask : for they 
 who knew their own innocency and infirmity were defirous to fatisfie their 
 curiofity, and to be rid of their indetermination and their fear. But JESUS 
 being asked gave them a fign, and a fop to ^ud.ts^ commanding him to do 
 what he lift Ipeedily ^ for J E S U S was extremely ftraightned till he had 
 drunk the chalice off and accompliilied his myfterious and afflidive baptifm; 
 After ^udoi received the fop , the Devil entred into him, and fudiU 
 went forth immediately, it being now night. 
 
 When he was gone out, JESUS began his farewell Sermon, rarely ^9' 
 u. mixtoffadneffe and joyes, and ftudded with myfteriesas with Emeralds, 
 u difcourfing of the glorification of G O D in his Son, and of thofe glories, 
 c< which the Father had prepared for him-, ofhisfuddain departare, and 
 u his migration to a place, whither they could not come yet,but afterwards 
 <( theyfliould- meaning, firft to death, and then to glory, commanding 
 u them to love one another, and foretelling to fff(r( who made confident 
 u protefts, that he would dye with his Mafter) that kfcre the cock Dwuld crow 
 c< irvicc^hc f})0uld den;f htm thrice: But left he fliould afflid them with too 
 " fad reprefentmentsof his prefent condition, he comforts them with the 
 " comforts of faith, with the intendments of his departure to prepare places 
 << in heaven for them, whirher they might come by him, who is the rvay^ 
 
 ct the
 
 4^8 Hiflcry of the accidents fro?n the death v^n m. 
 
 u the truth and the ltfe^Z(iA\n^z^x:o\mk in order to their preftnt fupport, 
 «« and future felicities, that// /k)///;o«/^4jA' <?/ C OD any thing mhismme^ 
 a iky llouU receive ;r,and upon condition they would love him, and keep 
 .« his commandments, he would pray for the holy Ghoft to" come upon 
 " them, to fupply his room, to furnifh them, with proportionable comforts, 
 << to enable them with great gifts, to lead them into all truth, and to abide 
 << with them for ever ^ then arming them againft future perfecutions, giving 
 " them divers holy precepts, difcourfing of his emanation from the Father, 
 '« and of the necemty of his departure , he gave them his blefTing and 
 "prayed for them, and then, having fung a hymne, which was part of 
 the great AUelujah beginning at the 1 1 4 Plalme, [jVije;t if>ad came out of 
 £gyj>t~\ and ending at the 118 incUifively, went forth with his Difciplesover 
 the brook Cf^row unto the mount of OUves to a village, called Gethjemuni^ 
 where there was a garden, into which he entied to pray together with his 
 Difciples. 
 ao. But taking Ff/fr, ^amcs and ^obn apart with him about aftones caft 
 
 from the reft, he began to be exceeding [orrowful and fad ez'en unto death. For 
 now he faw the ingredients of his bitter draught, powring into the chalice, 
 and the fight was full of horror and amazement -^ he therefore fell on his face 
 and prayed, Omy Father^ if it be pofible let this cup fafje from rue. In this 
 prayer he fell into fo fad an agony, that the pains inflicted by his Fathers 
 wrath, and made adive by his own apprehenfion were fo great, that a Iweat 
 ^P^j'^^^f^^' diftilled from his facred body as great and conglobated as drops of blood-, 
 tx tmrattone and God who heard his prayer, but would not anfwer him in kind , fent an 
 fMgumu chn- ^ngel to comfort him in the fadneffe, which he was pleafed not to take 
 rem. Sic p'hiiir avvay. But knowing that the drinking this cup was the great end of his com- 
 piu Bofquiuf& ing into the world he laid afide all his own interefts, anddevefted himfelf 
 Z'tmetvuUo(the aifedions of flefh and blood, willing his Fathers wilh andbecaufe 
 his Father commanded, he in defiance of fenfe and pafTion was def-irous to 
 fuffer all our pains . But as when two fcas meet, the hillowes conteff in un- 
 gentle imbraces and make violent noifes , till having wearied themlelves 
 into fmaller waves and difunited drops they run quietly into one ftream: 
 fo did the fpirit and nature of J E S U S aflault each other with difagree- 
 ing interefts, and diftinguifhing difpntations,till the earneftnefTe of the con- 
 tention was diminifhed by the demonftrations of the fpirit, and the prevail- 
 ings of grace, which the fooner got the vidory, becaufe they were not to 
 conteft with an unfaridified or a rebellious nature, but a body of affedions 
 which had no ftrong defires, but ofitsownprefervation-, and therefore 
 JESUS went thrice, and prayed the fame prayer, that iftt -vere frftble the 
 cup might pafTe from him, and thrice made anadlof refignation-, and in 
 theintervals came and found his Apoftles afleep, gently cludirsg their incu- 
 rioufnefTe, and warning them to xvaich and fray.^ that they enter not into 
 temptation-^ till the time that the traytour carae with a multitude armed 
 witn fwords and ftaves from 'the Prieffs and Elders of the people to appre- 
 hend him. 
 21. ^udM gave them the opportunity of the night, that was all the advan- 
 
 tage they had by him, becaufe they durft not feife him by day for fear of 
 the people, and he fignified the perfon of hisMaftcr tothefouldiersbya 
 kiffe, and an addreffe of fceming civility, But when they came towards him, 
 ^ESllS fvd^ Whom feek yee ? thcyf^id, f- £ SliS of Na3.dreth. He faid i
 
 Part III, of L^z2i\'ViS till the burial of fESVS. 46"^ 
 
 am he. But there was ;i Divinity upon him, that they could not feife him 
 at firft -, but as a wave climbing ot" a Rock is beaten back and fcattered into 
 members, till tailing down it creeps with gentle wattings and kides the teec 
 ©f the ftony mountain, and lb encircles it : lo the Ibuldiers coining at firft 
 with a rude attempt, were twice repelled by the glory of his perfon, till 
 they falling at his teet were at laft admitted to the leifure of his body, ha- 
 ving by thofe involuntary proftrations confefled his power greater then 
 theirs, and that the luftre and inlluence of a GOD are greater then the vi- 
 olences and rudenelles of Souldiers. And (till they like weak eyes durft 
 not behold the glory of this Sunne, till a cloud like a dark veil did in- 
 terrupt the emiflions of his glories ^ they could not feife upon him, till they s.nicon in 
 had thrown a veil upon his holy face -, which although it was a cuftomc of ''• 9- mm. 
 the Eafterlings, and of the Roman Empire * generally, yet in this cafe waS »; ^;^^ ^^^^, 
 violence and necelTity, becaufe a certain impetuolity and vigovouindl'tofbeclpjibt" 
 fpirit, and divinity ifluing from his holy face made them to take fanftuary "'""'" '^'^'^ 
 in darknefle, and to throu' a veil over him in that dead time of a fad and "'^"'' '"" 
 difmal night. But Petcr^ a ftout '*' Galilean^ bold and zealous, attempted a '"O^" i^erW? 
 refcue,and fmote a fervant of the high Pneit and cut off his ear-, but JESUS fenn '''■"'■ 
 rebuked the intemperance of his palfion and commanded him to put up his 
 f\vord,faying,all thty th.tt flnkc with the l\vord,j})allperijl) with thefrvord/o put- 
 ting a bridle upon the illegal inflidions and cxprefles of anger or revenge 
 from an incompetent authority.But JESUS touched Malchu^ ear,&cured it. 
 
 When JESUS had yeelded himfelf into their power, and was now led 23. 
 awayby the chief Piiefts, Captains of the Temple, Elders of the people, 
 and Souldiers, who all came in combination and covenant to furprize him, 
 his Difciples fled, and ^ohn the Evangeliff, who with grief and an over- 
 running phanlie had forgot to l.ty afide his upper garment, which in fefti- 
 vals they are ufed to put on, began to make efcape, but being arrefted by 
 his linen upon his bare body, was forced to leave that behinde him, thas 
 himfelf might efcape his Mailers danger ^ for now was verified the pro- 
 piietical faying, / will [mite the Shepherd^ and thi jhcef jhall he fcattered. But 
 Peter followed afarre off-, and the greatnefl'e of -fohm love, when he had 
 maftered the firft inconfiderations of his fear, made him to return a while 
 after into the high Priefts Hall. 
 
 JESUS was firft led to Annas .^ wjio was the Prince of the Sanhedrim, j ? , 
 and had cognifance of Prophets *nd publick dodrines ^ who therefore en- 
 quired of J E S U S, concerning his Difciples and his Difciplinc •, but he 
 anfwcred that bis dodrine had been publick or popular, that he never 
 taught in conventicles : and therefore referred him to the teftimony of all 
 the people : for which free anfvver, a fervant ftanding by, fmote him on the 
 flice, and JESUS meekly asked him, what evil he had done 1 But Amoi 
 without the feventy affeftours could judge nothing, and therefore fent him 
 bound to Caiaphas^ who was high Prieft that year, Prefidenr of the rites of 
 the Temple, as the other high Prieft was of the great Councel. Thither 
 Feter came, and had admiffion by the means of another Difciple fuppofed to 
 be J'ehn.^ who having fold his poflefTions in C alike to Caiaphas., came and 
 dwelt near mount Sion^ but was by intervention of that bargain made 
 known to the high Prieft, and brought Peter into the houfe -, where \\'Iien 
 ff/er was challenged three times by the fervants, to be a Gal/L'j»,andof 
 JESUS family, he denyed and torfwore it, till JESUS looking back 
 
 U u reminded
 
 47^ Hijlorj of the Accidents from the death Partiii. 
 
 reminded him of his predidlion, and the foulnefle of the crime, and the 
 cock crew ; for it was now the fecondcock-crowing after ten of the clock 
 in the founh watch ^ and Peter went out, and wept bitterly, that he might 
 cleanfehis foul, wafhing off the foul ftains, he had contraded in his fliame- 
 ful perjury and denying of his LORD. And it is reported of the fame ho- 
 ly perfon, that ever after, when he heard the cock crow, he wept, remem- 
 Arfm'm in bring the old inftrument of his converfion, and his own unworthineile, 
 wtu pp. for which he never ceafed to do adiions ot forrow and Iharp repen- 
 tance. 
 24. On the morning the councel was to afftmble •, and whilcft JESUS 
 
 was detained in expedation of it, the fervants mocked him, and did all 
 adions of affront, and ignoble defpight to his facred head : and becaufe the 
 Qoeftion was whether he were a Prophet, they covered his eyes and fmote 
 himinderifion, calling on him to prophefie who fmote him. But in the 
 morning, when the high Priefts and rulers of the people were aifembled, 
 they fought falfe witneffe againft JESUS, but found none topuvpofe^ 
 they railed boldly and could prove nothing, they accufed vehemently, and 
 the allegations were of fuch things as were no crimes^ and the greateft ar- 
 ticle, which the united diligence of all their malice could pretend, was, that 
 he faid he would deftroy the Temple, and in three days build it up again •, 
 but JESUS neither anfwered this nor to any other of their vainer alle- 
 gations -, for the witnefTes deftroyed each others teftimony by their difa- 
 greeing-, till at laft, Caiaphas, who to verifie his Prophefie and to fatisfie 
 his ambition,and to bait his envy, was furioufly determined JESUS fliould 
 dye, adjures him by the living G O D to fay whether he were the 
 CHRIST, the fon of the living GOD. JESUS knew his defiga 
 to be an inquifition of death, not of piety or curiofity, yet becaufe his hour 
 was now come, openly affirmed it without any expedient to elude the high 
 Priefts malice, or to decline the queftion. 
 2 5 . When Caiaphaf heard the faying, he accufed JESUS of Blafphemy, 
 
 and pretended an apprehenfion fo tragical, that he overaded his wonder 
 and faigned deteftation,for he rent his garments;( which was the interjedion 
 of the Countrey, and cuftomc of the nation, but forbidden to the high 
 Prieft ) and called prefently to fentence, and as it was agreed beforehand , 
 they all condemned him as guilty of death, and as far as they had power, in- 
 flided it •, for they beat him with their fifts, fmote him with the palmes of 
 their hands, fpit upon him, and abufed him beyond thelicenfe of enraged 
 tyrants. When ^udas heard that they had paffed the finall and decretory 
 fentence of death upon his L O R D, he who thought not, it would have 
 gone fo far, repented him to have been an inftrument of lo damnable a 
 machination , and came and brought the filver, which they gave him for 
 hire, threw it in amongft them, and faid, / have finned in betraying the inno- 
 cent hloud. But they incurious of thofe hell torments '^-udis felt within him, 
 becaufe their own fires burnt not yet, difmifTed him, and upon conl'ultatioa 
 'Mat'.adnn. hought with the money n field to hurj firar.gers tn. And ^Jtid^ went and 
 mcmi'did. hanged himf elf ^ and the judgment v/as made more notorious and^ eminent 
 oaumn.m c. ^y ^^ unufual accident at fuch deaths, for he fo fwelled, that he burft, and 
 >> Juvmcmhip. his bowels guOied out. But the Greek fcholiaft and Ibme ■» others report out 
 Evane,-i 4- of Papi.n S. fohns Scholar, that fudai fell from the figtrce, ^ on which he 
 ffn'a'cX" hanged, before he was quite dead, and furvived his attempt fomewhile, be- 
 ing
 
 p arr III. of Laz arus till the burial of fESVS. 47 1 
 
 ing fo fad a fpetfbacle of deformity,and pain and a prodigious tumour,that his 
 plague was deplorable, and highly miferable, till at lalt he burfl: in the very 
 fubftance of his trunk , as being extended beyond the poflfibilities and 
 capacities of nature. 
 
 But the high Priefts Iiad given JESUS over to the fecular power, and i^* 
 carried him to PiUtc to be put to death by his fentence and military power, 
 but coming thither they would not enter into the judgement hall becaufe of 
 the feaft, but Pilate met them, and willing to decline the bulinelfe bid them 
 judge him according to their own law ^ They replyed, it was not lawful 
 for them to put any man to death, meaning during the kven diys of un- s. Akg.t,aa. 
 leavened bread (as appears in the inftance of Herod, who detained Peter in yV" Z"'!"^' 
 prifon, intending after Eajhr to bring him out to the people) and their liz^'c.6^"'" 
 malice was reftlelfe, till the fentence they had palled were put in execution ; (^hfoft-^omU. 
 others thinking that all the right of inflidting capital punilhments was taken ^AmbJ[°}cm. 
 from the nation by the Romans •, and ^ofefhits writes, that when Ananids dc cMmd, 
 their high Prieft had by a Councel of the Jews condemned S. fames the ^^"«'''-. . ^ 
 brother of our LORD, and put him to death without the confentof the ' *°" ''"^■^' 
 Roman Prefidenr, he was deprived of his Priefthood. But becaufe PiLuc^ 
 who either by common right, or at that time was the judge of capital in- 
 fliiflions, was averfe from intermedling in the condemnation of an innocent 
 perfon^ they attempted him with excellent craft -, for knowing that PiUte 
 was a great fervant of the Roman greatnefl'e, and a hater of the fed of the 
 Galileans, the high Prieft accufed JESUS, that he was of that fed, that 
 he denyed paying tribute to Crpr, that he called himfelfKing- Concern- 
 ing which when Pilate interrogated JESUS, heanfwered that his king- 
 dome was not of this world-, and P;/4/f thought he had nothing to do with 
 the other, he came forth again and gave teftimony, that he found nothing 
 worthy of death in J E S U S. But hearing that he was a Galilean ^nd. of 
 ^fro^/jurifdidion, PtUte (^niWimto Hero;^, who was at ^erujalem at the 
 feaft, and Herod was glad, becaufe he had heard much of him , and fince his 
 return from Rome haddefired to fee him, butcouldnotby reafon of his 
 ownavocations,and the ambulatory life ot C H R I S T^and now he hoped 
 to fee a miracle done by him, of whom he had heard fo many. But the event 
 of this was, th:it JESUS did there no miracle, Herods fouldiers fet him 
 at nought and mocked him, and that day Herod was reconciled to /'//^/f, ^ , ^ 
 and J E S U S was fent back arrayed in a white and fplendid garment-, which c. i tidm in 
 though pofTibly might be intended for derifion, yet was a fymbol of inno- ^m /"«.?. 
 cence, condemned perfons ufually being arrayed in blacks ^ and when Pilate 
 had again examined him, JESUS meek as a lamb, and as a llieep before 
 the fliearers opened not his mouth, in fo much that Pilate wondred ; per- 
 ceiving the greateft innocence of the man by not offering to excu fe or lelTen 
 any thing -, for though Pilate had power to releafehimor crucifiehim, yet 
 his contempt ofdeath was in juft proportion to his innocence, which alfo 
 PiUte concealed not -, but publirfied J E S U S 's innocence by Herods and 
 his own fentence-, to the great regret of the Rulers, whoHke ravening 
 wolves thirfted for a draught of blood, and to devoure the morning prey. 
 
 But Pilate hoped to prevail upon the Rulers, by making it a fivour from _ 
 them to J E S U S, and an indulgence from him to the nation to fet him 
 free-, for oftentimes even malice it felf is driven out by the Devil of felf- 
 love, and fo we may be acknowledged the aothours of a fafcty we are con- 
 
 U u 2 tent
 
 47 2- Uijlory of the Accidents from the death Part in. 
 
 tent to refcue a man, even flora our own felves. riUte therefore offered 
 that according to the cuftome of the nation JESQS mould be releafed 
 for the honour oftheprefentfeftival, and as a donative to .:he people -, but 
 the fpirit of malice was here the more prevalent, and they defired that Ba- 
 rahbas a murderer, a Theef, and a feditious perfon lliould be exchanged for 
 him. Then PiUte cafting about all ways to acquit JESQS of punilhment, 
 and himfelf of guilt, offered to fcourgehim and let him go, hoping that a 
 kITer draught of bloud might flop the furies and rabidnefTe of their paflion, 
 without their burfting with a river of his beft and vital liquour. But thefe 
 leeches would not fo let go ^ they cry out, Crucifie him ; and to engage 
 him finally they told him , if he did let this man go , he was no friend 
 to Ce{iir. 
 28. But P;74ff called for water, and wartied his hands^todemonfli ate his own 
 
 unwillingnelTe, and to rejeft and tranfmit the guilt upon them,, who took 
 it on them as greedily as they fucked the blood •, they cryed out, His hlood 
 he en w^ md our chtUren. As Pilate was going to give fentence his wife be- 
 ing troubled in her dreams, fent with the earneftneffe and paflion of a wo- 
 man, that he fliouldj&4'L'fz; ef^/w^/<>(S'<>n7;//» //><?? ;«/?/'erfo«^ but he was en- 
 gaged 5 Cefar and J E S U S, G O D and the Kir.^ did feem to have dif- 
 ferent interefts, or at leaft he was threatned into ihat opinion, and Pilate 
 though he was fatisfied, it was but calum.ny and malice, yet he was loath to 
 venture upon his anfwer at Rome in cafe the high Prieft fliould have accufed 
 him •, for no man knows whether the intereft, or the miftake of his Judge 
 may caft the fentence ^ and whoever is accufed ftrongly is never thought 
 intirely innocent: and therefore not onely againft the Divine laws , but 
 againft the Roman too, he condemned an innocent perfon upon objections 
 notorioufly malicious V he adjudged him to a death, which was onely due 
 to publick theeves and homicides, ( crimes with which he was nOt charg'd) 
 upon a pretence of blafphemy, of which he ftood accufed but not con- 
 vi(fted,and for which by the Jewiih law he fliould have been ftoned if found 
 Sueton. in Ti- guilty: And this he did put into prefent execution againft the TtkriA,} 
 D"°Ro^\ift law, which about twelve years before decreed in favour of condemned 
 1. '7. ^' ' perfons, that after fentence execution fliould be deferred ten days. 
 
 Sub Tikm& . ,,..,..„ 
 
 Djiifo Coif. co/rupti;< aittcm e(i codex tpH . Sidonu qui tut, mnc ex vcterc S. C Ttlmiano iriginla dinuni vttam poll 
 
 2a, And now was the holy Lamb to bleed-, firft therefore Pi/^/ir,? fouldiers 
 
 arrayed him in a kingly robe, put a reed in his hand for afcepter,pl;ua 
 
 crown of thorns and put it on his head, they bow the knee and mock him, 
 
 theyfmite him with his phantaftick fcepter, and in ftead of tribute pay him 
 
 with blows and fpittings upon his holy head ^ and when they had emptyed 
 
 the whole ftock of poifonous contempt, they deveft him of the robes of 
 
 mockery, and put him on his own : they lead him to a pillar and binde him 
 
 ^'''- '!^^"Jg°' faft, and fcourge him with whips, a punilliment that flaves onely did ufe to 
 
 poBiiis. fuffer, (free perfons being in certain cafes beaten with rods and clubs) that 
 
 Lib. icvia.D. jj^gy might adde a new fcorn to his afflidions,and make his forrows like their 
 
 '^^ ''""'■' own guilt, vaft and mountainous. After which B<irabb>is being fet free, 
 
 Pilate delivered J E S U S to be crucified. 
 
 The fouldiers therefore having framed a croffe fad and heavy, laid it up- 
 on J E S U S fhouldei-s, ( who Uke ifaac bore the wood, with which he was 
 to be facrificed himfelf) and tbey drive him out to crucifixion, who v/.is 
 
 fcarce 
 
 3O'
 
 Part. III. of L^z aru-s till the burial off SSVS. 47 3 
 
 fcarce able to ftand under tlut load. It is generally ,:„„„„, r r r, ■ -r 
 
 fuppofed that Jeius bore the whole tree, that is, rcd:p.aibuhm-,MiocHm,ib\c,ux,rc,i:i,gmm 
 both the parts of his Croffe-, but tohimthat cond- '>htm,gH)ntnraiifixum (lait. 5;c pUius Pa- 
 dersit itwiUitemnrpoinble, and therefore it .s :.;:"::,l;;l.^;i:.Vir}^-5:: 
 more likely and agreeable to the old manner ol /•'"•'•'" i':,iiwquc iigmm fat: j-^ Lipfius craft, 
 crucifying malefaiftors, that jefus onely carried the '^'" '^"PP''"" "^'"• 
 crofTe p.art -, the body of it being upon the place either already h'xed , or 
 prepared for its ftation. Even that leller part was grievous and intolerable 
 to his tender, virginal, and weakned body; and v/hen lie fainted, they com- 
 pell Simon a Cyemm to help him. A great and a mixt multitude followed 
 JESUS to Golgotha^ thccharnelhoufeof thecity and the place of exe- 
 cution. But the women wept with^bitter exclamations, and their fid- 
 nedewasincreafed by the fad predidions J E S LI S then made of their 
 (c future mifeiy, dying, Ic d.iugh>crs of hrtifdcm weep not fur we ^ iut 
 u weep for jour felves , a»d j or jour children , for the time ftmll cometh.it rneri 
 ccy/w// J<iy, Blcjft'dare the h^ren that never bare, And the Paps that never 
 <.<. g. ve fuck^ for they lliall call on the hills to cover them, and on the moun- 
 taines to hllupon them, that by a fuddenruine they may efcape the lin- 
 gring calamities of famine and fear, andthehorror of a thou fand deaths. 
 
 When JESUS was come to Golgotha , a place in the mount of Cal- 3 1^ 
 twv (where according to the tradition of the Anci- ., . 
 ents^^-wMvas buried, and where Jkaham m.ide a/Z Sifr. ^S'>°"''°'-' i^*''" 
 an altar tor the lacrihce of his Ion) by the piety of No.inus m Johm. 
 
 his Difciples, and (it is probablej of thofegood G"igothnincusefic.,p:a,,^ai^,y,aquo,,ci,m 
 
 ' I- \ I- 1 r ■ n I- I ^'"'^"■''P''ti'>i.tp,i:i,-, fciUumiiomine dixit. 
 
 women, which did ule tominifter to him, there bU bommcm prim„m /ufcpjKtu 4t fpuUm. 
 
 was provided wine * mingled with myrrhe , which wz"- 'W'''"»?if»-^'/if 
 
 among the Levantines is an excellent and plealant o.isen. n-x& jj. in m, tii. 
 
 mixture, and fuch as the piety and indulgence of BiiiUn Levir. c. ?. 
 
 the nations ufed to adminifter to condemned per- '^'""' t^ T"' ^ """ ■ '^ ^ T"7^; 
 
 ions. liut J E S U S , who by vohintary tulception c. 5. & m c. 17. Mitr. s. Aug. fcrm. 71- 
 
 did choole to fuffer our paines, refuted that refrefli- '^'^ /"»/"'''•' 
 
 III- ri r 1 * Piin. nir. hilt. I.I4. c. I ;. 
 
 ment, which the piety of the women prelented to Adiersus 1. n. c 30. 
 
 him ^ The fouldiers having ftrip'd him,naird him to si caiidum potas,a,dcntinj ,b.traie,nn 
 
 the crofl'e with t four nailes, and divided his mantle """^'"'' ^ ""^'"''■^^ ^"Z"" '"* "f- 
 
 . • r ■ ■ I r I 1- 1 ,- Manul.l. 14. 
 
 into four parts,giving to each louldier a parr,but for t Ego dibo d taimtum primus qui m cmem 
 his coat, becaufe it would be fpoiled,if parted, it be- "■""""^';« . scf ck icgc , utaffigamm bispedcs, 
 ing weaved without learn, they call lots for it. 
 
 ■NowP/Z/i/f had caufed a title containing the caufe of his death to be fu- 32. 
 • -^rfcribed on a table in Latine , Greek, and Hebrew, the Hebrew being 
 firfl, the Greek next, and theLatine nearefl: to the holy body-, but all 
 written after the Jewiili manner from the right hand to the left -, for fo the 
 title is (howne in the Chmcho( Santa Croce in Rome^ theLatine letters 
 being to be rcadasifit were Hebrew, the reafon of which I could never 
 find fufficiently difcovered , unleffe it were to . , 
 
 makek more legible to the Jewes who by con- /i;::S:JS;i^r^^ 
 verfing with the Romans began to underftand a tcjiifed iitcimim>rcii.ii.i,ii.'j provmcia , »!}>■»• 
 little Latin : The title was JESUS OF >"''>"' '^'f"'"'- Apuid. ,.i. Fiwid. 
 NAZARETH, KING OF THE ^£pr5,But the 
 Pharifees would have it altered , and that he (aid he wcts King of the 
 lewes : but piLite out of wilfulnelTe , or to doe defpight to the na- 
 Vu 2 tion.
 
 474 Hijlory of the Accidents from the death Pan in. 
 
 tion 5 or in honour to JESUS whom he knew to be a juft per- 
 fon, or being overruled by divine providence, refufed to aherit^ And 
 there were crucified with ^ E S U S two theeves , -J' E 3U S bang in the 
 mid/} ^ according to the prophefie. He w,:s reckoned ivilh the iranjgrej'jours. 
 Then JESUS prayed tor his perfecutors-,f".u/)a/or|'/i;f thernjor they hjow 
 not what they doe. but while JESUS was full of pain and charity, and 
 was praying and dying for his Enemies, the Rulers of the Jewes mocked 
 him-, upbraiding him with the good works he did, and theexprelT'esot 
 his power ; faying , be fivcd others , himfelfe he cannot five -, others 
 faying, Let him come dewn from the Crvfje ^ if he he thi King of the Jenes^ 
 and we will believe in htm-^ and others according as their malice was de- 
 termined by phanfy and occalion,added weight and i'corn to his pains,and of 
 the two malefadors that were crucified with him, one reviled him , faying^ 
 ]fthou hetheC H Rl ST ^ five thyfelfe andm. And ihus far the Devill pre- 
 vailed undoing himfelf in riddle , provoking men to doe defpight co 
 CHRIST, and to heighten his paflion out of hatred to him , and yet 
 doing and promoting that, which was the ruine of all his own kingdom and 
 -> R.Mmaffes, potent mifchiefes •, like the '^ Jew who in indignation againft Mercury^ 
 vidc^ Dionyf. threw ftones at his image , and yet was by his luperiour judged idolatrous, 
 y^^n'^t'^'^jRjb. that being the manner of doing honour to the Idol among the Gentiles. 
 B. Maimon. But then CHRIST who had upon the Cro0e prayed for his enemies, 
 and was heard of G O D in all that he defired , felt now the beginnings of 
 fuccefTe. For the other theef whom the prefent paines and circumftances 
 of J E S U S pafTion had foftned and made believing, reproved his fellow 
 for not fearing GOD, confefled that this death happened to them de- 
 fervedly , but to J E S U S caufeleflely : and then prayed to J E S U S, 
 LORD remember me y whenthoucomef mtotby kingdom. Which combina- 
 tion of pious ads , and miraculous converiion JESUS entertained with 
 a fpeedy promife of a very great felicity , promifing that upon that very 
 day he fhould be with him in Paradife. 
 3 3 . Now there were (landing by the Cro(Je the mother of^efus and her fifler , and 
 
 Mary Magdalen and John • and J E S U S being upon his deathbed , al- 
 though he had no temporal eftate to beftow , yet he would make provi- 
 fion for his Mother , who being a widow , and now childlelTe , was likely 
 to be expofed to neceflity and want; and therefore he did arrogate John the 
 beloved Difciple into 3/4r/Vi kindred, making him to be her adopted fon, 
 and her to be his Mother byfidion of Law. lyoman behold thy fen -^ and 
 Man behold thy Mother. And from that time forward lohn took her home 
 to his own houfe, which he had neer mount Ston , after he had fold his inhe- 
 ritance in Galilee to the high Prieft. 
 34. While thefe things were doing, the whole frame of nature feemed to be 
 
 diffolved and out of order,while their L O R D and Creatour fuffered ; For 
 the fun was fo darkned , that the ftars appeared, and the Eclipfe was prodi- 
 Origcn.contr.aif.l.x. Termi. Apoiog. gious in the manner afwcll as in degree, becaufc the 
 Lucian.in aftis fui \iarc.Augu{i.cp.8o. ad He- Moon was not then in cottjundion, but full ; and it 
 fychmm. Suidas ,n vita UonyUn i^m dmjjr, ^^35 ^oted hvPhle^on the freed man of the Emperor 
 hac de caufi Athenicnfes cnxi!}c arm dyyr^- Hadrian , by Liician OUt of the ads of the Gajls, and 
 f(f Qi$ aiunt qmdam. Btonyfitu while he was yet a heathen ^ excellent 
 
 fcholars all, great Hiflorians and Philofophers , who alfo noted the day 
 of the week and hour of the day, agreeing with the circumftances of the 
 
 crofTe :
 
 Via 111 of Laz arus till the burial of fESVS. 475 
 
 croUe : For the fun hid his lic.id tVoni. beholding fuch a prodigy of fin and 
 fadnelle , and provided a veil for the nakednelle of ) H S U S , t!iat the 
 women might be prefenr, and hunit'lfdie, with modeily. 
 
 The eclipie and the Palfion began at the iixth hour, and endured till the 3 ^ . 
 ninth, about whicii time J H S U S being tormented with the unfufferable 
 load of his Fathers wiath, due for our lins, and wearied ivith pains and hea- 
 vinelle, crycd out , A/ji O'*?^/, my God whj hafi thvuforf^kcn rne 1 and , as it is 
 thought, repeated the whole tuo and twentieth Plalme , whicli is an admi- 
 rable narrative of the paflion , lull of prayer and fadnefle , and defcription 
 ofhispainsattir(t,andofHucharift and joy and prophefie at the laft. But 
 thele Hrft words , which it is certain and recorded that he fpake , was in a 
 language of it felfe , orelfebyreafonofdiftance not underftood, for they 
 thought he had called for Elms to take him down from the Crofle ; Then 
 JESUS being ui the agonies of a high Feaver, faid , ; thirft , and one ran 
 and (iHcd a fpunge rviih vinegar^ tvrapfing it with hyjjope andfut it on a rccd^ 
 that he might drmk. The vuregar and the fpunge ^,. ^.^ , 
 
 ^ ■■ 11 r r Plin- "at. hift. 1. 51. c. II. I'l/fiW 5mw* 
 
 were m executions ot condemned perfons fet to coxghamant vHimm. Tcrtui. dcfpcft c.l<;. 
 
 Hop the too violent illues ot blood, and to prolong Point dt mferKordiamiivr/t dcf.xus inmo.fm 
 
 the death-, but were exhibited to him in fcorn-, ««'"'*''o ^^Vwy^^^"-^' "»<"*• 
 mingled with gall , to make the mixture more horrid and ungentle. But 
 JESUS tafted it onely , and refufed the draught 5 and now knowing 
 that the Propheiies were fulfilled, his Fathers wrath appealed, and his tor- 
 ments fiitisfadory, he laid. It n [milled^ and crying mth a loud 1 'oyce^ Father 
 into thy hands I commend my fpim, he bowed hu head and yeelded »p his [pint 
 into the hands of G O D -., and dyed, haftning to his Fathers glories. Thus 
 ti id the glorious Sun fet in a fad and clouded Weft, running fpeedily to 
 ihine in the other world. 
 
 Then was the veil of the Temple, which feparated the fecret MoHiick 36. 
 rites from the eyes of the people, rent in the midfl frem the top to the hottome^ S.Hicron. cp. 
 and the Angels , Prefidents of the Temple, called to each other to depart ' ^^* °^ '" 
 from their feats •, and fo great an Earthquake happened , that the rocks did 
 rend, the mountaines trembled, the graves opened , and the bodies of dead 
 perfons arofe walking from their coemeteries to the holy City , and appea- 
 red unto many; and fo great apprehenhons and amazements happened ro 
 them all that flood by,that they departed, fmiting their breafts with forrow 
 and fear J and the Centurion , that miniftred at the execution, (aid-, C^r-'^P"''^^'''''f''- 
 tatnly this was the Son o/GoD; and he became a Difciple , renouncing his ''" '^' °''^''''' 
 military imploymenr, and dyed a Martyr. 
 
 But b>.caufe the next day was the Jewes Sabbath, and a Pafchal Feftival 3 7 . 
 befides, the Jewes hoftned that the bodies fliould be taken from the Crofle, 
 and therefore fent to Pilate to haften their death by , , . . , 
 breakingtheirlegs,thatbefbre Sun-fct they might ..r.S^X'^^T:^?^:::^/;^ 
 be taken away, according to the Commandement, ritu^aujugit. PUn. 1. n. c.45. vid. uamu 
 and be buried. The fouldiers therefore came, and '■'■^•^^.Ckcr.proRor. 
 brake the legs of the two theeves-,but efpying,and wondring that J E S U S 
 was already dead they brake not his legs^ for the Scripture foretold , that a 
 bone of him (liould not be broken ^ but a fouldier with his lance pierced his 
 fide, and immediately there ftreamed out two rivulets of Water, and 
 Blood-, but the holy Virgin Mother, whofe foule during this whole PalTion 
 was pierced with a Iword , and (harper forrows , though flie was fupported 
 
 by
 
 Pbilodclf] 
 fpecial. 
 Dcuter. II 
 
 38. 
 
 Mctaphr. Aw 
 guft.15. 
 
 39- 
 
 Beds de locis 
 fanSis. cap.i, 
 Niceph.l. t. 
 c.p. 
 
 476 Hijlory of the accidents from the death (stc. Part iii. 
 
 by the comforts of faith, and thofe holy predidions of his refunedion, and 
 future glories, which Mar-j had laid up in ftore againft this great day of ex- 
 pence -, now that llie faw her holy Sonne liad iuflered all, that our neceffi- 
 ties, and their malice could require or inflid-, caufed certam muiiitei-s, with 
 whom ihe joyned , to take her dead Son from theCroile, whofe body 
 when flie once got free from the nails. Hie kified and embraced with enter- 
 tainments of the neareft vicinity that could be exprefled by a perfon , that 
 was holy and fad, and a Mother weeping for her dead Son. 
 
 But (he was highly fatisfied with her own meditations , that now that 
 great myftery determmed by Divine Predeftuiation before the beginning 
 ofall ages was fulfilled in her Son-, and the Pailion, that muft needs be, 
 was accomplilbed •, flic therefore firft bathes his cold body v/ith her warm 
 tears , and makes clean the furface of the wounds and delivering a winding 
 napkin to lo^c^h oi Arimathea , gave to him in charge to enwrap the body 
 and embalm it, to compofe it to the grave , and doe it all the rites of fune- 
 ral, having firft exhorted him to a publick confeflion of what he was pri- 
 vately till now; and he obeyed the counfell of fo excellent a perfon , and 
 ventured upon the difpleafure of the Jewilh rulers , and went confidently 
 to PtUte , and begged the body of J E S U S. And FiUtc gave him the 
 power of it. 
 
 lofeph therefore takes the body , bindes his face with a napkin , warties 
 the body, anoints it with ointment , enwraps it in a compofition of 
 myrrhe and aloes, and puts it into a new tomb which he for himfelfe had 
 hewenoutof a rock (it not being lawful among the Jewes to interre a 
 condemned perfon in the common ccjemeteries) for all thefe circumftances 
 were in the Jewes manner of burying; but when the fun was fet, the chief 
 Priefts and Pharifees went to PtUte , telling him that JESUS, whileft 
 he was living, foretold his own refurredioQ upon the third day--, and left 
 his Difciples fhould come and fteal the body , and fay he was rifen from 
 the dead , defired that the fepulcher might be fecured againft the danger 
 of any fuch impofture. P/Z^/f gave them leave to doe their pleafure , even 
 to the fatisfadlion of their fmalleft fcruples. They therefore fealed the 
 grave, rolled a great ftone at the mouth of it , and as an ancient tradition 
 (ayes , bound it about with labels of iron and fet a watch of fouldiers , as if 
 they had intended to have made it furer then the decrees of fate, or the 
 never failing iawes of nature. 
 
 Ad.S 
 
 E CT.
 
 Part III 
 
 M. Sec t. i 5. 
 
 Qon^derations of fome preparatory accidents before 
 the entrance 0/ J e s u s into bis TaJIion. 
 
 HE that hath obferved the ftoiy of the life of J E S U S cannot but 
 fee it all the way to be ftrewed with thorns and fliarp pointed 
 ftones, and although by the kifles of his feet they became precious 
 and falutary, yet they procured to him forrow and difeafe j it was meat and 
 drink to him to do his Fathers rvill^ but it was bread of afflidlion, and rivers of 
 tears to drink 5 and for thefe he thirfted like the earth after the cool ftream? 
 for fo great was his perfcdion, fo exa<a the conformity of his will, fo abfo- 
 lute the fubordination of his interiour faculties to the mfinite love of 
 GOD, which fat regent in the court of his will and underftanding, that 
 in this eledion of accidents he never confidered the tafte, but the goodnefle, 
 never diftinguifhed fweet from bitter ; but duty and piety always prepared 
 his table. And therefore now knowing that his time determined by the Fa- 
 ther was nigh, he haftened up to /^rw/j/fw, /^(f jp^«f before hn DifcipleSy(mh 
 S.-Mark^^ndthey followed him trembling and amazed 5 and yet before 
 that even then when his brethren obferved he had a defign of publication of 
 himfelf, he fuifered them to go before him^ and went up as it were infecret. For 
 fo we are invited to Martyrdom, and fuflfering in a Chriftian caufe by fo 
 great an example : the holy J E S U S is gone before us , and it were a h»ly 
 contention to ftrive whofe zeal were forwaideft in the defignes of humiliati- 
 on and felf-denyal •, but it werealfo well, if in doing our felves fecular ad- 
 vantage, and promoting our worldly interefl we (liould follow him, who 
 was ever more diftant from receiving honours then from receiving a painful 
 death. Thofe alfeftions which dwell in fadneffe, and are married to grief, 
 and lye at the foot of the Crolle, and trace the fad fteps of J E S LI S, have 
 the wifdom of recolle<ftion,the tempers of fobriety, and are the beft imita- 
 tions of J H S Q S, and fecuricies againft the levity of a difperfed and a vain 
 fpirit. This was intimated by many of theDifciples of JESUS in the days of 
 the Spirit,and when they had tafted of the good word of GoD, and the powers of 
 the world to come -^ for then we finde many ambitious of Martyrdom, and 
 that have laid ftratagems and defignes, byunufual deaths to get a crown. 
 The foul of S. Laurence was fcorched with fo ardent defires of dying for his 
 LORD, that he accounted the coals of his Gridiron but as a Julip, or the 
 afperfion of cold water to refrelh his foul •, they were chill as the Alpine 
 fnowes in refpcft of the heats of his diviner flames ^ and if thefe lelTer ftars 
 fhine fo brightly, and burn fo warmly, what heat of love may we fuppofc to 
 have been in the Sun of righteoufneile 'Tlf they went faft toward the crown 
 of Martyrdom, yet we know that the holy JESUS went before them all ; 
 no wonder that he cometh forth as a bridegroom from his chamber^ andrejojceth 
 as a giant to run his courje. 
 
 When the Difciples had overtaken J E S U S, he begins to them i M 
 Homily upon the old Text of fuffering, which he had welnigh fof a year 
 
 together 
 
 477
 
 47S Con/idcrations of fome accidents Vxmn. 
 
 together preached upon •, butbecaufe it was an unpleafing IcfTon, fo con- 
 tradidory to thofe interefts upon the hopes of which they had entercained 
 themfelves and fpent all their defires, they could by no means underftand 
 them : for an underftanding prepollefled with a fancy or an unhandfome 
 principle, conftrues all other notions to the fenfe of the firft^ and whatfo- 
 evercontradids it, we think it an objedlion, and that we are bound to an- 
 fwer it. But now that it concerned CHRIST to fpeak fo plainly, that 
 his Difciples by what was to happen within five or fix days might not be 
 fcandalized, or beleeve it happened to JESUS without his knowledge 
 and voluntary entertainment, he tells them of his fufFerings tobeaccom- 
 plilhed in his journey to ^erujalcm-^ and here tlie Difciples fliewed them- 
 lelves to be but men, full of pafllon, and indifcreet affedtion •, and the bold 
 C7<i///e4»S.Pfrfr, took the bold nefie to dchort his Mafler from fo great an 
 infelicity-, and met with a reprehenfionfo great, that neither the Scribes 
 nor the Pharifees, nor Hered himfelf ever met with its parallel • JESUS 
 called him Satan, meaning, that no greater contradidion can be offered to 
 the defignes of G O D, and his holy Son, then to diffwade us from fuffer- 
 ing5 and ifweundcrftood how great are the advantages of a fuffciing con- 
 dition, we fliould think all our daggers gilt,and our pavements ftrewed 
 with Rofes, and our halters filken, and the rack an inftrument of pleafure, 
 and be moft impatient of thofe temptations, which feduce us into eafe, and 
 divorce us from the Cro(re,as being oppofite to our greateft hopes and moft 
 perfed defires. But ftill this humour of S. Peters imperfedion abides 
 amongft us, he that breaks off the yoke of obedience, and unties the bands 
 of Difcipline, and preaches a cheap Religion, and prefents Heaven in the 
 midft of flowers, and ftrews Carpets fofter then the Afian luxury in the 
 way, and fets the fongs ofSion to the tunes of Per fan and lighter aires, and 
 offers great liberty of living, and bondage under affedion and fins, and re- 
 conciles eternity with the prefent enjoyment, he fhall have his fchooles fil- 
 led with Difciples 5 but he that preaches the Croffeand the feverities of 
 Chriftianity, and the ftridneffes of a holy life, fhall have the lot of his blef- 
 fed L O R D, he fhall be thought ill of, and deferted. 
 5. Our bleffed LORD five days before his Paffion, fent his Difciples to 
 
 a village to borrow an Affe, that he might ride in triumph to ^erufaUm ^ he 
 had none of his own, but yet he who was fo dear to G O D could not want 
 what was to fupply his need. It may be, GOD hath laid up our portion 
 in the repofitories of other men •, and means to furnidi us from their tables, 
 to feed us from their granaries, and that their wardrobe fliall clothe us •, for 
 it is all one to him to make a fifh bring us money, or a Crow to bring us 
 meat,ortheftableofour neighbour to furnifli our needs ofbeafts^ if he 
 brings it to thy need as thou wanteft it, thou haft all the good in the ufe of 
 the Creature, which the owners can receive. And the horfe which is lent 
 me in charity does me as much eafe, and the bread which is given me in 
 almes feeds me as well as the other part of it, which the good man that gave 
 me a portion referved for his own eating, could doe to him. And if we 
 would give G O D leave to make provifions for us in the ways of his own 
 choofing, and not eftimate our wants by our manner of receiving, being 
 contented that GOD by any of his ownwayswiUminifterittous, we 
 fliould finde our cares eafed, and our content increafed, and our thankful- 
 neffe engaged, and ail our moderate defires contented by the fatisfadion of
 
 Part III. preparatory to the Tafsion, 479 
 
 our needs. For if G O D is pleafed to feed me by my neighbours charity, 
 there is no other difference, but that GOD makes me an occaiion of his 
 ghoftlygood, asheismade the occafion of ray temporal ^ and if we think 
 it difparagement, we may remember that GOD conveys more good to 
 himbyme, then tomeby him :, and it is a proud impatience to refuic, or 
 be angry with GODS provHions, becauie he hath not obferved my cir- 
 cumftances, and ceremonies of elediion. 
 
 And now begins that great triumph, in which the holy jESUS was 4; 
 pleafed to exalt his office, and to abafe his perfou. He rode like a poor man 
 upon an Afle, a bead of burden, and thelowelt value, and yet it was not 
 his own •, and in that equipage he received the acclamations due to a mighty 
 Prince, to the Son of the eternal King -, telling us, that the fmalnefle of 
 fortune, and the rudenefle of exteriour habiliments, and a rou-^h wall, are 
 fometimes the outiides of a great glory^and that when GOD means to glori-' 
 fie or do honour to a perlbn, he needs no help from fecular advantages •, he 
 hides great riches in renunciation of the world , and makes great ho- 
 nour break forth from the clouds of humility, and vidfory to arife front 
 yeelding, and the modefty of departing from our intereft •, and peace to be 
 the reward of him that iuflfers all the hoftihties of Men and Devils-, for 
 JESUS in this great humility of his, gives a great probation that he was 
 the3/^/iV.ii/, and the King of i';tf«, becauie no other King entred intothofe 
 gates, riding upon an Afle, and received the honour of Hefamuh in that un^ 
 likelyhood and contradifllon of unequal circumftances. 
 
 Theblefled JESUS had never but two days oftriumphinhisli/ie -, 5; 
 
 the one was on his transfiguration upon mount Tabor, the other, this his 
 riding into the holy City. But that it may appear how little were his joyes 
 and prelent exteriour complacencies •, in the day ot his transfiguration Mojes 
 and £/u; appeared to him, telling him, what great things he was to fuffer: 
 And in th"fs day of his riding to ^fcrufiieM he wet the Palms with a dew 
 f^^^eeter then the moiftures upon mount Hcrmon^ or the drops of Manna : 
 for to allay the little warmth of a Ipnnging joy he let down a fliowerof 
 tears weeping over undone Jaufakm in the day of his triumph, leaving it 
 difputablc, whether he felt more joy or forrowin the ads of love •, for he 
 triumphed to confider, that the redemption of the world was fo near^ and 
 wept bitterly that men would not be redeemed : His joy was great to con- 
 fider, that himfelf was to fuffer fo great iadneile for our good ^ and his for- 
 row was very great to confider, that we would not entertain that goo.l, that 
 he brought and laid before us by hisPaflion. He was i'uimae!ivino,nm,faimietuaff;xusei:e.go 
 infigure,ashisfervant S.PafhnuUM was afterwards i-^tuisbhquonUmmnmfiviiiorobii. 
 
 in letter and true dory ^crucified upon t/alms-^ which indeed was the Emblem 
 ofavKftory •, but yet, fuch as had leaves iliarp, poinant, and vexatious* 
 However, he entred into ^enifdcm drefled mgaities, which yet he placed 
 under his feet •, but with fuch pomps and folemnities,each family according 
 to its proportion was accuftomed to bring the Pafchal Lamb to be (lain for 
 the Pafieovcr •, and it was not an undecent ceremony, that the Lamb flain 
 from the beginning of the world (hould be brought to his flaughter with the 
 acknowledgements of a religious folemnity,becaule now that real good was 
 to be exhibited to the world, which thofe little Pafchal Lambs did but fig- 
 nifie, and reprefent in ihadow ; and that wasrlie truecaufe of all the little 
 joy he had. 
 
 And
 
 480 Confederations of fome acciden ts Piu m. 
 
 6. And ifweconfider what followed, it might feem alfo to be a defign to 
 
 heiglnenthedoloroufnefleofhisperfon; for todefcend from the greateft 
 of worldly honours, from the adoration of a GOD, and the acclamations 
 to a King, to the death of a flave, and the torments of a CroiTc, and the 
 diihonours of a condemned crimmal , were fo great ftoopings and vaft 
 changes, that they gave height and fenfe and excellency to each other. This 
 then feem'd an excellent glory, but indeed was but an art and inftrument of 
 grief-, forfuch is the nature of all our felicities, they end in fadnefle, and 
 encreafe the fting of forrows, and adde moment to them, and caufe impati- 
 ence and uncomfortable remembrances ; but the griefs of a Chriftian, whe- 
 ther they be inftances of repentance, or parts of perfecution, or exerciles ot 
 patience, end in joy and endleffe comfort. Thus JESUS like a rainbow 
 half made of the glories of light, and half ofthemoiftureofa cloud, half 
 triumph aud half forrow, entred into that town where he had done much 
 good toothers, and to himfelf received nothing but affronts •, yet his ten- 
 dernefle encreafed upon him, and that very journev,which was CHRISTS 
 laft folemn vifit for their recovery, he doubled all the inftruments of his 
 mercy and their converfion •, he rode in triunaph, the children fang HcfaK- 
 nah to him, he cured many difeafed perfons, he wept for them, and pitied 
 them, and lighed out the intimations of a prayer, and did penance for their 
 ingratitude, and ftaid all day there, looking about him towards evening, 
 and no man would invite him home, but he was forced to goto Bethany^ 
 where he was furc of an hofpitable entertainment. I think no Chriftian that 
 roads this, but will be full of indignation at the whole City, who for malice 
 or for fear durft not receive their Saviour into their houfes, and yet we do 
 worfe ; for now that he is become our LORD with mightyer demon- 
 ftrationsof his eternal power, we fuffer him to look round about upon us 
 for moneths and years together, and poflllbly never entertain him till our 
 houfe is ready to ru(h upon our heads, and we are going to unufual and 
 ftranger habitations. And yet in the midft of a populous and mutinous City, 
 this great King had fome good fubjeds, perfons that threw away their own 
 garments, and laid them at the feet of our LORD, that being devefted of 
 their own, they might be reinvefted with a robe of his righteoufnefle, wea- 
 ring that till it were changed into a ftole of glory-, the very ceremony of 
 their reception of the L O R D became fymbolical to them, and expref- 
 fiveofall our duties. 
 ^. But I confider, that the blefled JESUS had afFedions not lefle then 
 
 infinite towards all mankinde ^ and he who wept upon ^crufalem^ who had 
 done fo great defpight to him, and within five days were to fill up the mea- 
 fureoftheir iniquities, and do an ad, which all ages of the world could ne- 
 ver repeat in the fame inftance, did alfo in the number of his tears reckon 
 eur fins as fad confiderations and incentives of his forrow. And it would 
 well become us to confider, what great evil we do, when our adions are 
 fuch as for which our blefled LORD did weep. He who was feated in 
 the bofom of felicity, yet he mOiftened his frefli Lawrelsupontheday of 
 his triumph with tears oflove, and bitter allay. His day of triumph was a 
 day of forrow ^and if we would weep for our own fins,that inftance of forrow 
 would be a day of triumph and jubilee. 
 
 8. From hence the holy JESUS went to Bethany^ where he had another 
 
 manner of reception then at the holy city. There he fupped j for his 
 
 goodly
 
 Part III. preparatory to the Tafsimi. 48 1 
 
 goodly day of triumph had been with him a fafting day. And Mury M^t^iia- 
 len^ who had fpent one box of Nard pilHck upon our LORDS feet as a 
 facrifice of Eucharift for her converfion, non' beftowed another in thaakful- 
 nelle for the reftitution of her brother -'^<ic4r/Mtohfe, andconlignedher 
 LORD unto his burial : and here Ihe met with an evil intcrpreter,3?^W,.-j, 
 an Apoftle, one of the LORDS own family, pretended it liad been a bet- 
 ter religion to have given it to the poor -, but It was malice, andthefpirit 
 either of envy or avarice in him that palled that fentence 5 for he that fees a 
 pious adioa well done, and feeks to undervalue it, by telling how it mi?hc 
 have been better, reproves nothing but his own fpirit. For a man may~do 
 very well , and GOD would accept it , though to fay , he might 
 have done better,is to fay onely, that adion was not the moft perfed and 
 abfolute in its kinde •, but to be angry at a religious perfon and without any 
 other pretence, but that he might have done better, isfpiritualenvy-, for a 
 pious perfon would have nourilhed up that infant adion by love and praife, 
 till it had grown to the moft perfed add intelligent piety : but the event of 
 that man gave the interpretation of his prefent pnrpofe^ and atth-ebeftit 
 could be no other then a ralh judgment of the adion and intention, of a re- 
 ligious, thankful), and holy perfon. But (lie found her LORD, who was 
 her Beneficiary in this, become her Patron and her Advocate. And hereaf- 
 ter when we (hall (inde the Devil,the great accufer of G O D S faints, ob- 
 jed againft the piety and religion of holy perfons •, a cup of cold water Ihall 
 be accepted unto reward,and a good intention heightned to the value of an 
 exteriour expre(rion , and a piece of gumme to the equality of a holocauft, 
 and an adion done with great zeal and an intenfe love to be acquitted from 
 all its adherent impeifedions : C H S I S T receiving them into himlelf,and 
 being like the Altar of incenfe hallowing the very fmoak, and raifing it into 
 a flame, and entertaining it into t!ie embraces of the firmament andlhe bo- 
 fom of heaven. CHRIST himfelf who is the Judge of our adions,is alfo 
 the entertainer and objed of our chanty and duty, and the advocate of our 
 perfons. 
 
 ^7^«i,«^ who declaimed againft the woman, madetacite re(?exions upon g. 
 his L O R D for fuffering it : and indeed every obloquy againft any of 
 C H R I S T S fervants is looked on as an arrow (liot into the heart of 
 CHRIST himfelf. And now a perfecution being begun againft the LORD 
 within his own family,another was raifed againft him from without. For the 
 chief priefts took crafty counfel againft J E S Q S,and called a Confiftory to 
 contrive how they might deftroy him : and here was the greateft reprefent- 
 ment of the goodnefTe of G O D,and the ingratitude of man,that could be 
 pradifed or underftood.How often had JESUS poured forth tears forthem'f 
 how many fleeplefTe nights had he awaked to do them advantage 1 how 
 many days had he fpent in Homilies and admirable vditations of mercy and 
 charity, in cafting out Devils, in curing their (ick, in coneding their delin- 
 quencies, in reducing them to the ways of fecurity and peace, and that we 
 may ufe the greateft exprelTion in the world , that is, his own, in g^hcring 
 them as A Hen gather eth her chtcketis under herwings^ to give them ft;rength, 
 and warmth, and life, and ghoftly nourifliment'c' And the chief Priefts to- 
 gether with their fadionufe all arts, and watch all opportunities to get 
 C H R I S T, not that they might po(Ie(re him, but to deftroy him, little 
 confidering that they extinguiih their own eves, and deftroy that ipring of 
 
 X X life.
 
 ^ S 1 Confiderations of fome accidents p*n m 
 
 life which was intended to them for a blilTefull immoirality. 
 1 o. And here it was that the Devil ihewed his promptnelle to finnilh every 
 
 evil intended perfon with apt inftruments to iiA the very worft of his inten- 
 tions •, the Devil knew their purpofes and the aptnelfe and proclivity of 
 .;^W./<j, and by bringing thefe together heferved their prefentderign,and 
 his own great intendment. The "Devil never fails to promote every evil 
 purpofe t, and except where GODS reftraining grace does intervene and 
 interrupt the opportunity by interpolation of ditierent and crolfe accidents 
 toferve other ends of providence , no man eafily isfond of wickednefle, 
 but he ihall receive enough to ruine him. Indeed Nero and /w/aw, both 
 witty men and powerful, defired to have been Magicians, and could not? 
 and although poflfibly the Devil would have correfponded with them, who 
 yet were already his own in all degrees of fecurity, yet G O D permitted 
 not that^ka they might have underftood new ways of doing defpight to 
 Martyrs and afflifted Chriftians. And it concerns us not to tempt GOD, 
 or invite a forward enemy •, for as we are fure the Devil is ready to promote 
 all vitious dcfires, and bring them out to execution •, fo we are not fure that 
 GOD will not permit him •, and he that defires to be undone, and cares 
 not to be prevented by GODS reftraining grace, fliall findehis ruine in 
 the folly of his own defires, and become wretched by his own eledion. ^k- 
 <^*j hearing ofthis congregation of the Priefts went and offered to betray 
 his L O R D, and made a covenant^ the price of which was thirty pieces of 
 filver, and he returned. 
 II. It is not intimated in the hiftory of the life of J E S U S, that ^udas had 
 
 any malice againft the perfon of C H R I S T: For when afterwards he faw 
 the matter was to end in the death of his L O R D, he repented ^ but a bafe 
 and unworthy fpirit of covetoufnefle poffeffed him •, and the reliques of in- 
 dignation for mifling the price of the ointment which the holy Magdalen 
 had poured upon his feet, burnt in his bowels with a fecret dark melancho- 
 ly fire, and made an eruption into an aft, which all ages of the world could 
 never parallel. They appointed him for hire thirty pieces , and fome fay 
 that every piece did in value equal ten ordinary current Deniers, and fo 
 Judas was fatisfied by receiving the worth of three hundred pence, at which 
 he valued theNard piftick. But hereafter let no Chrftianbeafhamedto 
 be defpifed and undervalued ; for he will hardly meet Co great a reproach, 
 as to have fo difproportioned a price fet upon his life, as was upon the holy 
 JESUS. Saint iW^ry Magdalen thought it not good enough to aneal his 
 facrcd feet, Judas thought it a fufficient price for his head -, for covetoufnefle 
 aims at bafe and low purchafes, whileft holy love is great and comprehen- 
 five as the bofome of heaven, and aims at nothing that is lefle then infinite. 
 The love of G O D is a holy fountain , limpid and pure, fweet and (iiluta- 
 ry, lafting and eternal. The love of money is a vertiginous pool fucking all 
 into it to deftroy it. It is troubled and uneven, giddy and unfafe, ferving no 
 end but its own, and that alfo in a reftlefle and uneafie motion. The love of 
 GOD fpends it felf upon him to receive again the reflexions of grace and 
 benedidion: the love of money fpends all its defires upon it felf to pur- 
 chafe nothing but unfatisfying inftruments of exchange, or fupernumerary 
 provifions, and ends in diflatisfaAion, and emptynefle of fpirit, and a bitter 
 curfe. S.Mary Magdalen was defended by her LORD againft calumny, 
 and rewarded with an honourable mention to all ages of the Church, be- 
 
 fides 
 
 1
 
 Part III. TheTrayer. ^gi 
 
 fides the unciionfrom above^ which Hie fliortly after received to confign lier 
 to crowns and fcepters : but ludas was defcribed in the Scripture the book 
 oflife with the black charader of death, he was difgraced to eternal ages, 
 and prefently after aded his own tragedy with a fad and ignoble death. 
 
 Now all things being htted, our blefled LORD fends two difciples to ,2 
 prepare the pafleover, that he might fulfil the law of Mo\a and paffe from 
 thence to inftitutions Evangelical, and then fulfil his fufferings. CHRIST 
 gave them a fign to guide them to the houfe 5 a man bearing a pitcher of 
 water: by which fome that delight in myftical fignifications lay was typi- 
 fied the Sacrament of Baptifme : meaning, that although by occafion of the 
 Pafchal folemnity the holy Eucharill was firfh inftituted, yet itwasafter- 
 wards to be applyed to pradife according to the fenfe of this accident : one- 
 ly baptized perfons were apt fufpicientsof the other more perfedive rite, 
 as the taking nutriment fuppofes perfons born into the world, and within the 
 common conditions of humane nature. But in the letter it was an inftance of 
 the Divine omnifcience, who could pronounce concerning accidents at 
 diftance.asifthey wereprelent : and yet alfo like the provilion of the colt 
 to ride on, it was an inftance of providence, and fecunty of all GODS 
 fons for their portion of temporals : JESUS had not a Lamb of his own 5 
 and polTibly no money in the bags to buy one : and yet Providence was his 
 Guide, and the charity of a good man was his Provedmre^ and he found ex- 
 cellent conveniences in the entertainments of a hofpitable good man, as if 
 hehaddweltin v^/aj^j ivory houfe, and had had the riches of J'^/^w^w, and 
 the meat of his houfhold. 
 
 The P R A Y E R . 
 
 ^"\ Holj Kti^g ofSion^ eternal^ E S U S ^ who with great humility andinfi- 
 ^■^ nite love dtdjl enter into the holy ctty^ yidirtg ufon an ajfe^ that thou mightefi 
 verifie the frcdicf ions of the Prophets^ and give example of meeknejje and of the 
 gentle and paternal government ^ which the eternal Father laid upon thy fhoul- 
 ders •, be pleafeddearefi L o R Dto enter into my foul with triumph^ trampling 
 over all thine enemies^ and give me grace to entertain thee ntthjoy and adoration^ 
 with abjeiiion of my own deftres^ with lopping off all my fuperfuons branches of 4 
 temporal conditioa^ and [pending them in the offices of chanty andreligion^and 
 devefiing myfelf of all my, deftres, laying them at thy holy feet, that I may bear 
 the yoke and burden of the LORD with alacrity, with love, and the wonders of 
 a fat is fed and triumphant fpirit. L OR D enter in and take pojjefion, and thou 
 to whofe honour the very (tones would give tejlimony^ make my fleny heart an in^ 
 jlrument of thy praifes 5 let meflrew thy way with flowers of virtue, and the holy 
 Rofary ofChrijlian graces^ and hy thy aid and example let us alfo triumph over all 
 cur infirmities and hoflilities, and then lay our victories at thy feet, and at laf} 
 follow thee into thy heavenly ^erufalem with palms in etir hands, md]oy m our 
 hearts, and eternal acclamations on our lips, rejojcing in thee, andftnging Halle- 
 lujahs in a happy eternity, to thee holy King ofsion, eternal^ E SU ^.'"Amen.
 
 4^4 The Trayer. Partni. 
 
 o. 
 
 L 
 
 n. 
 
 Bled'ed And dear LORD^ who mrt pleafed to fermit thy felfe to k fU 
 to the tifjmh/ies of evill ferfom for a vile price by one of thy own fer- 
 vants , for whom thoH hadjl done fo great favours , and had/l defigned a. crown 
 and a throne to him^ and he turned himfelfe into a footy coal and entred into the 
 portion of evill angels •, teach us to value thee above all the ]eyes of men ^ topnz,t 
 thee at an epmate beyond all the wealth of nature, to buy wijdome^ and not to fell 
 it, to part with all, that we may enj oy thee, and let no tempt anon abufe our under - 
 ftandings ; no lofje vexe us into impatience-, nofruflration of hope fill us with in- 
 dignation ; no prejjure of calamitous accidents make us angry at thee the fountain 
 cflove andblefsing ; no covetoufmeffe tranfport w into the fuhurbs of hell and the 
 regions offm ; but make us to love ihee as well as ever any creature loved thee, 
 that we may never burn in any fires but of a holy love , nor fink in any inundati- 
 on, but what proceeds from penitential Jhowres, and fujfer no violence, but of im- 
 placable defer es to live with thee , and when thou callefi its , to fuffer with thee, 
 and for thee. 
 
 III. 
 O R D , let me never be betrayed by mj felf,or any violent accident andim- 
 'portunate temptation; let me never be fold for the vile price of temporal gain, 
 or tranfient pleafure, or a pleafant dream ; but fence thou haft bought me with a 
 price , even then, when thou wert fold thyfelfe , let me never he jeparated from 
 thypoffefsion. 1 am thine , bought with a price , Lo RD fave me , and in the 
 day , when thou bindejl up thy jewels , remember LORD that I coft thee as 
 dear as any , and therefore caji me not into the portion of Judas -, but let me walk 
 and dwell and bathe in the field of thy blood, andfaffe from hence pure andfan- 
 Hifeedinto the fociety of the ele£t yipo files, receiving my part with them, and my 
 lot in the communications of thy inheritance ^ O graciom LORD and dear eft 
 SAVIOUR ^BSUS. Amen. 
 
 M. Sect. 15. T^utrih- 1 6, 
 
 Conjiderations upon the wa/hing of the Difciples feet 
 by fESVSj and his Sermonofhumtlttj. 
 
 TH E Holy J £ S U S went now to eat his laft Pafchiil fupper , and 
 to finiili the work of his legation , and to fulfill that parr of the law 
 of Mofes in every of its fmallcft and moft miTiute particularities , in 
 which alfo the adlions were fignificant of fpiritual duties-, which we may 
 transferre from the letter to the fpirit in our own inftances,that as J E S U S 
 eat the Pafchal Lamb with a ftaffe in his hand , with his loins girt, with fan- 
 dais on his feet, in great hafte, with unleavened bread and with bitter 
 herbs : fo we alfofliould doe all our fervices according to the fignification 
 of thefe fymbols , leaning upon the CrolTe of J E S U S for a ftaffe , and 
 bearing the rod of his government , with loins girt with Angelical chaftity, 
 with fhoes on our feet , that fo we may guard and have cuftody over our af- 
 fedions, and befhod with the preparation of the Gofpel of peace , eating in hafte
 
 viuatvof otMof 
 
 Part. III. of Humility, zj.8< 
 
 as becomes perfons hungring and tliirfting afcer righteoufnene , doing the 
 work of the LOR D zealoufly and fervently , without the leaven ofm a - 
 lice and fecular inteieft , with bitter herbs oi felf-denyal and mortification • 
 of our fenfual and inordinate delires. The fenfe and myftery of the whole 
 ad with all its circumltances is , that we obey all thefandionsof the Di- 
 vine law , and that every part of our religion be pure and peaceable , chaft 
 and obedient, confident in G O D and diffident in our felves, frequent and 
 zealous, humble and refigned, juft and charitable, and there will not ealily 
 be wanting any juft circumftance to hallow and confecrate the adion. 
 
 When the holy JESUS had finilhed his laft Mofiick rite,he defcends ^* 
 to give example of the firft fruit of Evangelical graces: he nfes from fup- Aoi^,o„ . 
 per, layes afide his garment like a fervant, and with all the circumftances of ^^r-'^ 
 
 an humble miniftery waflies the feet of his Difciples , beginning at the firft, ^ 
 
 S. Peter^ untill he came to fudas the Traytor, that we might in one fcheme ~Ai^utv& 
 fee a rare conjundionofcharity and humility, of felf-denial and indifferen- ?j;^''f'-Jp" 
 cy, reprefented by a perfon glorious and great, their LORD and Mafter, n'oIZ '°"' 
 fad and troubled i and he chofe to walli their * feet . , , . , 
 
 , , I • L 1 I 1 • I 1 I iJri.ni fcilcs potiiu qium mantu & ca- 
 
 rather then their head , that he might have the op- put .• ^«w ,» i.iJndh fcdibm , & afauo- 
 portunity of a more humble pofture and a more apt l"»' >^H'^(^"^ I'umiinatis , & propinqum fignifi- 
 fignification of his charity. Thus GOD layes ;;£,:^:3:::: 'j^i^^ '"" ^'"^"'^ ^" ' 
 every thing afide , that he may feiTe his fervants; 
 heaven ftoops to earth, and one abyfle calls upon another , and the miferies 
 of man , which were next to infinite, are excelled by a mercy equal to the 
 immenfityof GOD. And this waihing of their feet, which was an accu- 
 ftomed civility and entertainment of honoured ftrangers at the beginning 
 of their meal, CHRIST deferred to the end of the Pafchal fupper, that 
 it might be the preparatory to the fecond , which he intended fliould be 
 feftival to all the world. S. Peter was troubled that the hands of his 
 LORD ftiould wafti his fervants feet , thofe hands which had opened the 
 eyes of the blinde,and cured lepers, and healed all difeafes, and when lift up 
 to heaven were omnipotent , and could reftore life to dead and buried per- 
 fons 5 he counted it a great indecency for' him to fufferit-, but it was no 
 more then was necefl;iry , for they had but lately been earneft in difpute 
 for precedency : anditwasofit felfefoapt to fwell into tumour and in- 
 convenience , that it was not to be cured , but by fome prodigy of ex- 
 ample, and miracle of humility, which the holy JESUS offered to them 
 in this exprefle, calling them to learn fome great leflbn-, a leftbn which 
 GOD defcended from heaven to earth , from riches to poverty , from 
 eflential innocence to the difreputation of a finner , from a Mafter to a 
 fervant, to learn us , that is , that we rtiould efteem our felves but juft as 
 we are , low , finful , miferable , needy and unworthy. It feems it is a 
 great thing , that man (hould come to have juft and equal thoughts of him- 
 felfe, that GOD ufed fueh powerful arts to tranfmit this lefton , and en- 
 grave it in the fpirits of men •, and if the receipt fails , we are eternally loft 
 in the mifts of vanity, and enter into the condition of thofe Angels, whom 
 pride transformed and fpoiled into the condition of Devils ; and upon 
 confideration of this great example Cuerhus a good man cryed out, '^^'>'* et^^^fnodomn 
 hafi overcome ^ O LORD^ thou haft overcome rrtjfride-^ this example hath humiitabnu,- 
 maftercdme , I deliver my felfe up into thy hands , never to receive liber- 'l^l^^j^^l^f 
 ty or exaltation but in the condition of thy humbleft fervanr. sTcJimd! 
 
 X x 5 And
 
 4^6 ConJiderationsufonhuSatmn pmin. 
 
 3 . And to this pui pofe S. Bernard hath an i;lfcdionate and dt voiit confide- 
 
 . « ration, faying , that fome of the Angels as focn as they were cieated 
 << had an ambition to become hke GOD, and to aipirc into the throne, 
 « which GOD had appointed to the holy J E S U S in eternal ages; when 
 "GOD created man , prefently the Devil rubbed his leproiifie upon 
 I' him, and he would needs be like GOD too , aod Satan prcmifed him, 
 " that he fhould ; As the evil Angels would have been like to GOD in 
 " power and majefty, fo man would have been like him in knowledgejand 
 <' have imitated the wifdomeofthe eternal Father. But man had the fate 
 << oiGehezi, he would needs have the talent and garments of i«f//cr ,and he 
 << had alfo his plague ^ he loft Paradife for his pride •, and now what might 
 " befit the Son of G O D to doe, feeing man fo loft, and GOD fo 
 " zealous of his honour c" I fee (faith he) that by occafion of me the Father 
 " lofes his Creatures , for they have all afpired to be like me, and are fallen 
 " into the greateft infelicities. Behold , I will goe towards man in fuch a. 
 " form, that whofoever from henceforth would become like me fhall be 
 f «' fo,and be a gainer by it. And for this caufe the Son of GOD came 
 «' from heaven , and made himfelfe a poor humble perfon , and by all the 
 Matth.11.19. «< adionsofhis life commented upon theprefent difcourfe: lear» cff»r, 
 for I am meek and humble of heart : Blefted be that mercy and bounty, which 
 moved Almighty G O D to condefcend to that fo great appetite we had 
 of being like him, for now we may be like unto GOD, butitmuftbe 
 by humility , of which he hath given us an example powerful as miracles, 
 and great , as our own pride and mifery. 
 4« And indeed our blefled LORD knowing that examples are like maps 
 
 and perfeft fchcmes , in which the whole Continent may at once be repre- 
 fented to the eye to all the purpofes of art and benefit , did in the latter end 
 of his life draw up the difperfions and larger harveft of his precepts , bind- 
 ing them in the bundle c)t great examples, and cafting them into adions 
 as into fummes total • for fo this ad of wafhing the feet oi his own Mini- 
 fiers jZnd then dying for them , and for a/l his enemies ^ did preach the three 
 great fummes of Evangelical perfedion with an adffurable energy and ab- 
 breviature-, humility^ and charity^ and fufferings , being to Chriftianity as the 
 body, and the foul^ and the fpirit are to the whole man. For no man brings a 
 fad funeral into the theatre to make his fpedators merry , nor can well 
 preach chaftity in the impurity of the Bordelli^ or pcrfwade temperance, 
 ntritdus hk when himfelfe is full of wine and luxury , and enters into the baths to boil 
 libo^vmnia- "^'^ undigefted meat, that he may return to his fecond fupper , and breaths 
 vatur, forth impure belchings together with his homily ^ a poor hermit , or a fe- 
 
 nalulfi'/xha- ^^"^^^7 ^^vlng Philofopher , into whofe life his ovvne precepts have defcen- 
 \'aMe "MefVites. dcd, and his dodrine is mingled with his foul , mingles alfo effed and ver- 
 P«f. fat. J. tue with homilies , and incorporates his dodrine in the hearts of his Difci- 
 ^ pies. And this the holy JESUS did in his own perfon , bearing the bur- 
 
 den firft upon his own ihoulders , that we may with better alacrity under- 
 goe what our blefled LORD bears with us, and for us. But that we may 
 the better underftand, what our blefled LORD defigned to us in this le- 
 dure,let us confider the proper ads of humility,which integrate the vertue, 
 1. The firft is, C H R i ST S humble man thinks meanly of himfelfe 
 5. and there is great reafon every man flrould ^ for his body is but rot- 
 tennefle and infirmity covered with a fair mantle , a dunghill ovcrcafi tvith 
 
 fnerv-.
 
 p»rtiii. of Humility. a^^ 
 
 friow; and it" we confidei fadly , that from trees and plants come oyl , bal- 
 fam , fpices , and aromatick odors, and that tVoni the finks of our body no 
 fuch fweet or falutary emanations are obfeived,vve may at lealt think it un- 
 reafonable to boaft our beauty , which is nothing but a clear and well-co- 
 loured skin , which every thing in the world can fpoil • nor our ftrength, 
 which an ague tames into the inhrmities ofachilde, and in which we are 
 excelled by a bull s nor any thing of our body which is nothing but an un- 
 ruly fervant of the foul , marked with ch.iradeis of want and dependence, 
 and begging help from all the elements , and upon a little diilurbance 
 growing troublefomc to it felfe by its own impurities. And yet there is no 
 reafon in refped: of the foul for any man to exalt himfelfe above his Bro- 
 ther ; becaufe all reafonable fouls are equal-, and that one is wife , and ano- 
 ther is foolilh, or lelle learned, is by accident and extrinlick caufes; GOD 
 at firft makes all alike, but an indilpofed body,or an inopportune education, 
 or evilcuftomes fupcrmduce variety and difference -, And if GOD dif- 
 cerns a man from his Brother by diftindioii of gifts , it alters not the cafe-, 
 ftill the man hath nothing of himfelfe that can call him excellent ^ it is as if 
 a wall , upon which the fun refled:s,tliould boaft it fdfe againft another that 
 ftands in the (liadovv^ greater glory is to be paid to GOD for the difcern- 
 mg gifts-, bur to take any of it to our fclvrs,and rife higher then our Brother, 
 or advance our own opinion, is as if a man fliould be proud of being in 
 debt , and think it the greater excellency , that he is charged with heavier 
 and more fevere accounts. 
 
 Thisaftconfifts not in declamations and formes of Satyre againft our - g, 
 felves, faying -, I am a miferable finful creature, I am proud,or covetous,or Aufo-antwom- 
 ignorant. For many men fay fo that are not willing to be thought fo ; nei- '""^ k""'"'" 
 theris humility a vertue made up of wearing old clothes , or doing fervilep^fjS///" 
 and mean imployments by voluntary undertaking, or of fuUen geftures, or .v/''«> ■veru^ 
 demifle behaviour, and artifice of lowly exprefTions : for thefe may become ^""','ll^ ^.V^ 
 fnares to invite and catch at honour , and then they are collateral defignes s. Hicr.'^ ' 
 of pride, and dired adions of hypocrify -, but it coniifts in a true underftan- 
 ding of our own condition , and a feparating our own nothing from the 
 good we have received -, and giving to G O D all the glory , and taking 
 to our felves all the fliame and diilionour, due to our finful condition . He 
 that thinks himfelfe truly miferable, and vilified by fin , hates it perfectly^ 
 and he that knowes himfelfe to be nothing, cannot be exalted inhimfelfj 
 and whatfoever is befides thefe two extremes of a natural nothing and a fii- 
 fer added fin , muftbethofe good things we have received, which becaufe 
 they derive from GOD mult make all their returns thither. But this ad is 
 of greater difficulty in perfons pious, full of gifts and eminent in graces,who 
 being fellow- workers together with GOD, fometimes grow tacitely 
 and without notice given to confide in themfelves , and with forae freer 
 phanfie afcribe too much of the good adion to their own choice and di- 
 ligence, and take up their crowns , which lye at the foot of the throne, 
 and fet them upon their own heads. For a finner to defire to be efteemed a + 
 linner, is no more humility , then it is for the fon of a plow-man to confefTe 
 his Father-, but indeed it is hard for a man to becryedup fbra Saint, to 
 walk upon the fpire of glory, and to have no adherence or impure mixtures 
 of vanity grow upon the outlide of his heart. All men have not fuch' 
 heads to walk in great heights without giddinefle and unfetled eyes : Lucifer 
 
 and'
 
 488 Confiderations upon hii Sermon Partiii. 
 
 and many Angels walking upon the battlements of heaven grew top-heavy 
 and fell into the ftate of Devils ; and the Father of the Chriftian Hermits 
 s.Hicr.in viia S. Anthony was frequently attempted by the Devil , and foUicited to vani- 
 s. Anthon. ^^^^^^ Dtv\\ ufually making phantaftick noifes to be heard before \\\m^Make 
 room for theSaint andfervant ofGod-Bui the good man knewChrifts voice to 
 be a low ^4/^ of humility, and that it was the noife of hell, that invited to 
 complacencies and vanity: and therefore took the example of the Apoftles, 
 who in the midft of the greateft reputation and foiritual advancements 
 ^ were dead unto the world , and feemcd to live in the ftateoffeparation. 
 For the true ftating our own Queftion and knowing our felves muft needs 
 reprefent us fet in the midft of infinite imperfedions , loaden with finnes, 
 choaked with the noifes of a polluted confcience , perfons fond of trifles, 
 negle^ing objefts fit for wife men, full of ingratitude , and all fuch things, 
 which in every man elfe we look upon as fears and deformities , and which 
 we ufe to fingle out , and take one alone as fufficient to difgrace and difre- 
 puteallthe excellencies of our Neighbour-, but if we would efteem them 
 with the fame feverity in our felves,and remember with how many of fuch 
 objedions our little felicities are covered, it would make us charitable in 
 our cenfures, compaffionate and gentle to others, apt to excufe, and as rea- 
 dy to fupport their weaknefles, and in all accidents and chances to our 
 felves to be content and thankful, as knowing the worft of poverty and 
 inconvenience to be a mercy and a fplendid fortune in refpcd of our deme- 
 »4 rits. I have read that when the Duke of cW/4 had voluntarily entred 
 u into the incommodities of a religious poverty and retirement , he was 
 *« one day fpied and pitied by a Lord ol' Italy, who out of tendernefle wifli- 
 " ed him to be more careful and nutritive of his perfon. The good Duke 
 << anfwered, Sir, be not troubled , and think not that I am ill provided of 
 «« cenveniencies , for I fend a Harbinger before , who makes my lodgings 
 «< ready, and takes care that I be royally entertained. The Lord asked him 
 <« who was his Harbinger c* He anfwered, The knowledge of ray felfe, and 
 ti the confideration of what I deferve for my fins , which is , eternal tor- 
 " mentSi and when jvith this knowledge I arrive at my lodging , how un- 
 " provided foever I finde it, me thinks it is ever better then I deferve. The 
 fum of this meditation confifts in believing, and confidering, and reducing 
 to praftife thofc thoughts, that we are nothing of our felves , that we have 
 nothing of our own,that we have receivedmore then ever we can difcharge. 
 That we have added innumerable fins , and that we can call nothing our 
 own, but fuch things which we are afhamed to own, and fuch things which 
 are apt to ruine us. If we doe nothing contrary to the purpofe and' hearty 
 perfwafion of fuch thoughts , then we think meanly of our felves ; and in 
 order to it, we may make ufe of this advice , to let no day palfe without 
 fome fad rccolledion and memory of fomewhat, which may put us to con- 
 fufionand mean opinion of our felves 5 either call to mind the worft of our 
 fins, or the undifcreeteft of our adions, or the greateft of our fhame, or the 
 uncivilleft of our affronts, any thing to make us defcend lower,and kiffe the 
 foot of the mounntain; and this confideration applyed alfo to every tumour 
 of fpirit as foon as it rifes, may polfibly allay it. 
 7, 2, Chrijls humble man bears contimelies evenly and Jweetly , and de fires net 
 
 Ama mfchi & to be honoured by others : He choofes to doe thofe things that deferve ho- 
 
 ^ZiQ^ST "®"'' ^^^ ^ ^^^ "^"^^ » ^^^ ^^" ^^^* ^^^ of thofe fruits himfelfe , but tranf- 
 
 raits
 
 Part in of Humility, 4S9 
 
 mits them to the ufe of others and the glories of G O D. This is a certain 
 confequence of the other, he that truly difeftecms himfelfe is content that " 
 others Ihould doe fo too -, and he , wiio with feme regret and impatience 
 hears himfelfe fcorned or undervalued, hath not acquired the grace of 
 humility-, which Ser,if/io» in Cifsiati noted to a young perfon , who perpe- 
 tually accufed himfelte with the greateft femblances of humility •, but was 
 impatient when 5fr4p;<;» reproved him. << Did you ..„.,.. ^ ; , . , j l ■,■ ■ 
 cc hope that I would have praifed your humility, dt v„i,h jui M^cji,,. i!jud mm pnverfum 
 <' and have reputed you for a Saint :" it is a ftrange '"'S" <"" mdmmiis, qi,im la indc idn hakii 
 . perverlenelletodehreothers to dleem_highly of '"'^ii:Xnt^f^:::.^^^^ 
 '« you for that, in which to your felf you icem moft f'mt p'.na ddo. Ecdut. n. u. 
 «« unworthy. He that enquires iiTtothefaultsof his own asftions, requiring 
 them that faw it to tell him in what he did amifs,not to learn the fault,but to 
 engage them to praife it, coulens himlelf into pride, and makes humility the 
 inftrument. And a man would be alliamed if he were told that he ufed (Irata- 
 gems for praife-,hut fo glorious a thing is humility,rhat pride to hide her own 
 Ihame puts on the others vizor, it being more to a proud mans purpofes to 
 . leem humble then to be fo. And fuch was the Cynick,whom Luctan derided, 
 becaufe that one fearching his fcrip m expedation to have found in it moul- 
 dy bread or old rags, he difcovered a bale of dice, a box of perfumes , and 
 the pidure of his lair MAtt^Q.Cariftanm walked in hisGown in the feaft of KUh/civh-s cfi 
 S3turne,and wlien all Rome was let loofe in wantonnefle.he put on the long f"/"'"' , , 
 robe o[ a Senator, and a fevere perfon, and yet nothing was more lafcivious a>}.bukt togi- 
 thenhe. But the Dw// aide prevailes fometimes uponthe fpiritofLuft. "'^- ^'*"- 
 Humility neither diredly, nor by confequence feeks for praife , and fuffers ^ 
 it not to reft upon its own pavement, but refleds it all upon G O D ^ and 
 receives all leflening and inftrumcnts of affront and difgrace, that mingle 
 not with (inne or undecencies, more willingly then Panegyricks. Whert 
 others have their defires, thou not thine^ the layings of another are efteem- 
 ed, thine flighted-, others ask and obtain, thou beggeft and art refufed-, they 
 are cryed up, thou difgraced and hiifed at •, and while they are iraployed, 
 thou art laid by, as fit for nothing; or an unworthy perfon commands thee, 
 and rules thee Uke a tyrant ; he reproves thee , fufpeds thee , reviles thee-, 
 canft thou bear this fweetly, and entertain the ufage as thy juft portion, and 
 as an accident moft fit and proper to thy perfon and condition C Doeft 
 thou not raiie Theatres to thy felfe and take delight in the fuppletories of 
 tliy own good opinion , and the flatteries of fuch , whom thou endeareft - 
 to thee , that their praifing thee iliould heal the wounds of thine honour 
 by an imaginary and phantaftick reftitution c" He that is not content and 
 patient in affronts, hath not yet learned hnmiliry of the holy JESUS. 
 
 3 . As Chri(ts humble man is content in affronts and not greedy of praife ^ fo 3 . 
 whenit is frefentedto him ^ he takes no contentment initt, and if it be eafie 
 to want praife when it is denied , yet it is harder not to be delighted 
 with it, when it is offered ^ but there is much reafon that we fliould put 
 reftraints upon our felvcs , left if we be praifed without defert, we finde a 
 greater judgement of G O D , or if we have done well and received praife ^ 
 
 for it , we lofe all our reward, which GOD hath depofited for them,thatp,f,';,'„^;'f;™" 
 receive not their good things in this life. Vox as fiver is tryedinthemelter^pidat (D^vid) 
 
 lie ant lie hu r« 
 quibiis latidatwi & Hon fmU mijUi Da judic'mm invcniat , aia de his in qmbus laiidatiir & funt > competms futii.ium 
 fcrda. S. Giegor. 
 
 and
 
 45>o ConftderationsufonhisSermtn Part in; 
 
 and gold in the Chrjfohie -^ fo is a man tryed bj the mouth of him that fraifes 
 him., that is, he is either clarified from his drofle by looking upon the praife 
 as a homily to teach, and an inftrument to invite his duty , or clfe , if he be 
 already purejie is confolidated,ftrengthened in the fobriety ot his rpirit,and 
 retires himfelfe clofer into the ftrengths and iecuricies of humility.Nay this 
 ftepofhumilityufesinveryholyperfons to be enlarged to a delight in af- 
 fronts and difreputation in the world : New l Icgtn to be Chnji's Dtjctflc (faid 
 Ignatiii-s the Martyr,when in his journy to Rome he fuflered perpetual revi- 
 lings and abufe)S.P4«/ rejoycedin his infirmities and reproach and all the Apo- 
 ftles at lerufalem went from the tribunal re]oyctng^ that they were efieemcd wor- 
 thy tofuffer flame for the name ofhfus.'This is an excellent condition&degree 
 of humility. But / choofe to adde one that is le(le,but in all perfons neceilary. 
 3; 4. Chrijls humble man IS carefii/l never to fpeak any thing that ?n ay redound 
 
 to his own fraife , unlefTe it be with a defign of charity or duty •, that either 
 GODS glory, or the profit of his neighbour be concerned in it-, but never 
 fpeaking with a defigne to be efteemed learned or honourable. S. Arfenit^s 
 had been Tutor to three Cdfirs^Theedofiu'S ^ Arcadtn^ ^ and Horioritts-., but 
 afterwards when he became religious , no word efcaped iiim that might 
 reprefent and tell of his former grearnefle : and it is oblerved concerning 
 S. Jerome ^ that although he was ofnobleextradion, yet in all his own 
 writings there is not the fmalleft intimation of it. This I defiretobeun- 
 derftood onely tothefenfe and purpofes of humility, and that we have no 
 defignes of vanity and phanfie in fpeaking learnedly, or recounting our ex- 
 teriour advantages ; but if either the profit of our brother , or the glory 
 of G O D , if either there be piety or charity in the defigne , it is lawful to 
 publifhall thofc excellencies with which GOD hath diftinguiflied us from 
 others. The young Marquefi of Caflilion being to doe publick exercife in his 
 courfe of Philofophy, made it a cafe of confcience, whether he \\eie 
 bound to difpute his bcft , fearing left vanity might tranlporthim in the 
 midft of thofe praifes , which hiscoUegiats might give him. It was an ex- 
 cellent confideration in the young Gentleman ; but in adions civil and hu- 
 mane , fince the danger is not fo immediate •, and a little complacency be- 
 coming the inftrument of virtue, and encouragement of ftudies, may with 
 like care be referred to G O D as the giver , and celebrate his praifes •, he 
 might with more fafety have done his ucmoft, it being in fome fenfe a duty 
 to encourage others , to give account of our graces and our labours, and all 
 the appendant vanity may quickly be fupprefted. A good name may give 
 us opportunity of perfwading others to their duty, efpecially in an age , in 
 which men choofe their dodlrines by the men that preach them : and S.Faul 
 ufed his liberty , w^hen he was zealous for his Corinthian Difciples , but re- 
 ftrain'd himfelf,Avhen it began to make reflexions upon his own fpirit-,but al- 
 though a good name be neceftary,and in order to fuch good ends, whither it 
 may{erve,it is lawful to defire it:yet a great name,and a pompous honor,and 
 fccular greatnefte hath more danger in it to our felves, then ordinarily it can 
 have of benefit to others-, and although a man may ufe the greateft honours 
 to the greateft purpofes , y et ordinary perfons may not fafely defire thenij 
 becaufe it will be found very hard to have fuch myfterious and abftradted 
 confiderations, as to fcparate all our proper interefts from the publick end. 
 To which I adde this confideration , That the contempt of honour, and the 
 inftant purfuit of humi!ity,is more effedive of the ghoftly ben&fit of others, 
 
 then
 
 Part III. vf Humility. 4^1 
 
 then honours and great dignities can be , unlefTe it be rarely and very ac- 
 cidentally. 
 
 If we need any new incentives to the pradife of this grace , I can fay no jo, 
 more, but that Humility is truth , and Pride is a lye ^ that the one glorifies 
 GOD, the other dilhonours him : Humility makes men like Angels,Pride 
 makes Angels to become Devils^ that Pride is folly , Humility is the tem- 
 per of a holy fpirit and eKcellenr wifdom -, that Humility is the way to glo- 
 ry, Pride to ruine and confulion •, Humility makes Saints on earth, Pdde 
 undoes them-. Humility beatifies the Saints in Heaven , and the Elders 
 throw their Crownes at the foot of the Throne ; Pride difgraces a man 
 among all the focieties of earth : GOD loves one , and Satan folicits the 
 caufe of the other, and promotes his own intereft in it moft of all •, and 
 there is no one grace in which CHRIST propounded himfelfe imita- 
 ble fo fignally , as in this of MeeknefTe and Humility -, for the enforcing of 
 which he undertook the condition of a fervant, and a life of poverty , and a 
 death of difgrace ^ and walhed the feet of his Difciples , and even o'i^udas 
 himfelfe, that his adion might be turned into a Sermon to preach this duty, 
 and to make it as eternal as his own ftory . 
 
 The Prayer. 
 
 r~\ Hoi) /wd eternal ^ E SllS ^ rvho wert pleafed to lay afide the glories land 
 ^^ tmomfrehenjible Maiefly , which clothed thy tnff?ity from before the begin- 
 ning of Creatures^ anddidfl put on a cloud upon thj brightnefje ,and tvert invejled 
 nith the imfure and imperfect broke'nrobe of humane nature ^and did ft abate thofe 
 jplendors which broke through the veilt^ clmmanding Devils not to publifh thee^ 
 and men not to proclaim thy excellencies^ atidthc Apojlles not to reveal thofe glo- 
 ries of thine ^\which they difcovered encircling thee upon mount Tabor in thy 
 transfiguration , anddidfl by perpetual Homilies and fjmbolical myfleriom acti- 
 ons^ aa with deep characters , engrave humility into the (pirits of thy Difciples^ 
 andthedifcipline ofchriflianity ■ teach us to approach near to thefe thy glories ^ 
 which thou hafi fo covered with a cloudy that we might without amaz^ement be- 
 hold thy excellencies -, make us to imitate thy gracious condefcenpons , take from 
 us all vanity and phantaflick complacencies incur own perfons or affions; and 
 nhen there arifes a reputation confequent to the performance of any part of our du- 
 ty^ make us torefleB theglcry upon thee , fuffering nothing to adhere to our own 
 fpirits butjl)amc at our own imperfcBion^ and thank fulneffe to thee for all thy af- 
 fiflancesi, let us never feek thepraife of men from unhandsome actions^ fromfat- 
 teries^and unworthy difcourjes ^ nor entertain the praise with delight ^ though it 
 proceed from better pnnciplest, but fear and tremble Icfl we dcferve punifhment or 
 lofe a reward^ which thou haft depofited for all them that feek thjglorj^ andde- 
 fpife their own , that they may imitate the example of their Lo R D. Thou 
 L O RD^ didfl triumph over Sin and Death , fubdue alfo my proud under ft and- 
 ing^ and my prouder affections^ and bring me under thy yoke , that I may do: thy 
 worky and obey my Super ietirs , and be a fervant of all my brethren in their ne- 
 cefsities^ and e fie cm myfelfe inferiour to all men by a deep fenfe of my own unwor- 
 thine^e^andin all things may obey thy lawes and conform to ihy precedents ^ and 
 enter into thine inheritance^ holy and eternal ^ ESU S. Amek. 
 
 DISCOURSE
 
 A; 
 
 45?! Part III. 
 
 Discourse XIX. 
 
 Vpon the injlitution and receftion of the holy Sacra- 
 ment of the L %T) S Supper. 
 
 S the Sun among the ftars, and Man among tlie fiiblunary creatures 
 is the moft eminent and noble, the Prmce of theinferiours, and their 
 meafure,or their guide: fo is this action among all the inftancesof 
 religion, it is moft perfeift and confummate,it is an union of myfteries, and a 
 confolidation of duties, it joyns GOD and man, and confederates all the 
 focieties of men in mutual complexions, and the entertainments of an ex- 
 cellent charity •, it actually performs all that could be necedary for man, 
 and it prefents to man as great a thing as G O D could give : For it is un- 
 poflible any thing fliould be greater then himfelf. And when GOD gave 
 his Son to the world, it could not be,but he fhould^/T^^f us all things cljcx, and 
 therefore this blefled Sacrament is a configning us to all felicities, becaufe 
 after a myfterious and ineffable manner we receive him, who is light and 
 life, the fountain of grace, and the fandifierof our fecular comforts, and the 
 authour of holinelTe and glory. But as it was at firft, fo it hath been ever 
 fince, Chrifl came into the worlds and the world kmtv him not : fo Chrift hath 
 remained in the world by the communications of this Sacrament, and yet 
 he is not rightly underftood, and leffe truely valued. But Chrift m-.iy fay to 
 us as once to the woman of Samaria, Woman tf thou didft know the gip of 
 God, and who it is that (^eaks to thee^thou would!} ask him : So if we were fo 
 wife,or fo fortunate to know the excellency of this gift of the L O R D, it 
 would fill us full of wonder and adoration, joy and thankfulnefTe, great 
 hopes and adual felicities, making us heirs of glory by the great additions 
 and prefent increment of grace. 
 2^ After fuf per ^ E SUS took bread and ble^edit'^ and made it to be a hea- 
 
 venly gift 3 He gave them bread and told them, it was hts bod) •, that body 
 which was broken for redemption of man, for the falvation of the world. 
 Cor. 10.16. S. P4«/calls it [bread3 even after confecration; The Bread^whichws break, 
 is it not the communication of the body of Chrift ■: fothat by divine faith we are 
 taught to exprefle our belief of this myfterie in thefe words -, [The bread, 
 when itisconfecrated and made facramental,is the body of ©ur LORD^ 
 andthefradionanddiftnbutionofit is the communication of that body, 
 which died for us upon the CrofTe ■,~\ He that doubts of either of the parts 
 of this propofition muft either think, CHRIST was not able to veritie 
 his word, and to make bread by his benedidion to become to us to be his bo- 
 dy, or that S. /^4«/did not well interpret and underftand this myfterie, when 
 he called it ^rtW. CHRIST reconciles them both, calling himfelf /^^ 
 bread of life; and if we be offended at it, becaufe it is al!'ve,and therefore 
 leffeapt to becorae/^(7i, we are invited to it becaufe it is bi'cad; and if the 
 Sacrament to others feem leOe myftenoiis^becaule it is bread, we are height- 
 ned in our faith and reverence becaufe it is life •, The bread of the Sacra- 
 ment
 
 Part III. reception of the Sacrament. 45? 5 
 
 ment is the life of our foul, and the body of our L O R D is now conveyed 
 to us by being the bread of the Sacrament. And if we confider how eahe it 
 is to faith, and how impolfible it feems to cunolity, we Ihill be taught con- 
 fidence and modefty , a refigning our underftanding to the voice of 
 CHRIST and his Apoftles, and yet exprelTing our own articles as 
 CHRIST did, in indefinite fignifications. And poifibly it may not well 
 confift with our duty to be inquifuive into the fecrets of the kingdom,which 
 we fee by plain event hath divided the Church, almoll as much as the Sa- 
 crament hath united it, and which can oncly ferve the purpoles of the 
 School, and of evil men, to make Qiieftions tor that, and factions for thefe, 
 bur promote not the ends of a holy life, obedience,or charity. 
 
 Some foobferve the literal fenfe of the words, that they underftand 3- 
 
 them alfo in a natural. Some fo alter them by metapliors and preternatu- 
 rall lignifications, that they will not underftand them at all in a trover. 
 We fee it, we feel it, we tafte it, and we fmel it to be bread •, and by Philo- 
 fopliy we are led into a beleef of that fubftance, whofe accidents thefe are 
 as we are to believe tliat to be fire, which burns and flames and Hiines -, but 
 Chrilf alio affirmed concerning it, This is mj l^odj •, And if Faith can create an 
 affent as ftrong, as its objed is infallible, or can be as certain in its conclufi- 
 on, as fenfe is certain in its apprehcnfions, we muft at no hand doubt, but 
 that itts, CHRISTS body. Let the fenfe of that be what it will, fo that 
 we believe thofe words •, And (whatfoever that fenfe is,which CHRIST 
 intended) that we no more doubt in our faith, then we do in our fenfe, and 
 then our Faith is not reproveable. It is ktrd to do lo much violence to our 
 feKf\^snQttot[inkkl?rea'J: But it is more /////t/f to do fo much violence 
 to our FAiifj,2s not to believe it to be C H R i SIS bedj. But it would be 
 conildered, that nointereft of religion , no faying of C H R I S T, no re- 
 verence of opinion, no ficrednefle of the myftery is difivowed, if we be- 
 lieve both what m hear and what ns fee. He that believes it to be 
 bread., and yet verilj to be C H r i S T S body ^ is onely tyed al- 
 fo by implication to believe GODS omnipotence, that he who affirmed 
 it can alfo verifie it. And they tliat are forward to believe the change ef 
 fublfance.can intend no more, but that it be believed verily to be the body of 
 our L O R D. And if they think it impoflible to reconcile its being bread, 
 with the verity of being C H R I S T S body, let them remember, that ' 
 themfelves are put to more difficulties, and to admit of more miracles, and 
 to contradiA more fciences, and to refufe the teftimony of fenfe, in affirm- <= ^cccpiumpx- 
 inc; the fpecial manner of Tranfubftantiation. * And therefore it were '''''"es^^'/^f'- 
 fafertoadmitthe wordsintheirfirft fenfe, in which we (hall nomorebeat^^J''''7f,f'^'''/* 
 
 lum fecit. Hoc c(l corpus »icum,diccndo, id ell, figuracorpommei. Figif/a a. nnn fuifer^mjivcritatls cfjct coipiu. Tcrtul. 
 lib.4. coiitr.Marcion.cap«4o. -^'<odfi quUquidingrediiur inosinventrem abU& in ftccftm cjicitur,& illeciLuiqui 
 finiltficalur pa veibiim Dcipe,que obfccatwnem, juxta id quod habct mutmak in vrntvcm abn & m fcctfjum cjiaiur &c. 
 'i& hxc qiiidcm dc typico, fymbolicoquc corpore. Otigen Jii i $. cap. S. Mitth. Tct (u/jU/SoAstTK <mf^\©^7« A(7TroliK'S ly 
 l'ia,iiMi\@-(M\a.Tiw ^KMcrivihpa»^(^ lyiTiey >i>'S,'5 a.».' in cJiCUif d^'tga.^ pi/'jiuf- fji-.ni yiq ^ ni 
 <!S(yl'i(^i iifid.;,)^ TV ^iMilQ-ji^TB nS'xf, 1^ o^y. 'ch ly dsr]d, o'lAiCfS^Ti^ylw. Theod. Dul. 2. idim ctifpu- 
 tanda cmitra F.uiycbianos doccntcs humsnam Chnlh Nam, am converrem tri m Dnr/m?/-, cndcmfcil. niodoqiio pnws m ccpiis 
 ChriHf, (.lit) ceylccodrmfal. modo,hoccft,iiiiUo./ojsii7rif'o>iui7if.@- &c. Our bUdcd Siviour who haih callid 
 himfclt the living bread and a VinCj hith alfo honoured the viliole ligncs with the title and .ippcllaiion of his body and 
 blood, nol changingtbcir 'Natmcbut adding to Nature G;acc. See the Dialog, called the JiiimovtaHe. Sacrarnutta q^a 
 fiimimis corporis &fa7i<iumis Chrijli divina res cli. Propter quod per cadem Divitix cffcimhr confortcs nnturx, & tairun von 
 dcfiuu cjjcfiibltantia vdnaturapanis & vinh&certeimngu& pmiiitiidocorpoiu a-jJ/igUmu ciniili m aShnt myflcrioium 
 ccUbrantur.V. Gclafius libr.contv.Neftorium & Eutychetem. Nonqiibdpwpriicotpus tjus Jit puna , & pociiliimfan^uis, 
 fed quodmyHciiiim corporis cjiis,fangiimisqicc centincant. Facundus. St n. Sacramenta >juandjm fimihiudincm non habc- 
 rent e ay um nr urn qiutr urn fmitfacr amenta, omnmo facramcnta noneffau : ex hac a. Jimdiiudmc pltriimqucipfarum return 
 noraiTittaccipiimt, S. Aug. cpilt. ij. Idem contr. Vauftum Manicb; lib. 10. c.i. -SUiad .ib omn'.biis appcllatur fieri fcium.
 
 494 Of the injlitution and PauiiL 
 
 fiinuiit e(l icri fiiCiificiij'mtiuoCAlO Chi'iflt po^ aj]iimptioHcm per faframtntim mir/ioiiit akhrniur. apud Gtatianum de 
 confecrat. dift. i. c 48. citauii Auguftinus in libro ftmcntiatiim P)o/pcii, mhxc vciba.Stcut im cal(fiis panu qui Chrifti, 
 cava e(i Jiio nwdavocatiir ce.piis ChuHi, cum revoa Jitfacramentum cwpmti Chrilli,il/nsvi\.qnod vi/ibili, tjuudpalpabile, 
 tr.oytnk mcriicefofttumttU'vHMiiiqatiffiiimmolatiocamis qua faccrdetii nmmbnsfii, Chnllipaffio, mms,c,iaijixio,mn 
 rei vmtatCjfedjigmfictmtc myflcrio :ficjacramcntumfida quod bnptifmui ma Uigitur fides iftJirSi ngo bxc vafafanilipcata. 
 adpnvatoi ufiis tyanifcmfic pcnciilofuw eft, in quibus non i(i vnum corpui Cbrilli, fed myfttHiim coipetisijus conimetiir, 
 qt<antomagisvaficorpOfii tiBlln&c. S. Chryfoft: opereimptrf. in Matth. idem inepift.ad Caefaiium. inbiblioih. pp. 
 Colon. 1618. Stcut n. anuqu.im {Mnifiietui' piinUypmtmnommamus, divirui aulcm lUumjunUifica-ine giatiSy mcdiante 
 fnccidotCjltbcraius quidcmcfl ab appctUiionc panif, dignus an: cm babitiis c[i Dommici coipnu appLU.uioiie, ciiamfi tiuima 
 p.mi4incopc,m.mfi!&c. 
 
 war with reafon, nor fo much with fenfe^and not at all with faith. And for 
 perfonsofthe contradidlory perfwafion, who to avoid the natural fenfe 
 affirm it onely to be fignrative^CnKe their deiigne is onely to make this facra- 
 ment tobeCHRISTS body in the fenfe offiith^ and not ofPhibfofhj^ 
 they may remember that us bemg rcdllj prefent, does not hinder, but that 
 all that reality may be fpiritaal-,and if it be C H R I S T S body, fo it be not 
 affirmed fuch, in a. fjaturalfenfe and manner^ it is ftill onely the objed of faith 
 and fpirit ; and if it be affirmed onely to be ffirtiud^ there is then no danger 
 to faith in admitting the words of C H R I S T S inftitution, ihts U my 
 My, I fuppofe it to be a miftake to think whatfoever is real muft be natural^ 
 anditisnolefTe tothink//'/W/«4/to be ondy figurative -^ that's too much, 
 and this is too little-, Philofophy and Faith may well be reconciled, and 
 whatfoever objedion can invade this union,may be cured by modefty. And 
 if we profeffe we underftand not the manner of this my lie rie, we fay no 
 more, but that it is a myflerie ^ and if it had been necefiary weHiouldhave 
 conftrued it into the mofl latent fenfe, CHRIST himfelf would have 
 given a Clavis,and taught the Church to unlock fo great a fecret. CHRIST 
 1 Cor. 1 o. iaxd^This is my bod% this is my blood: S . Paul faid, The bread of blejstng that rvs 
 16, 17. break is the communication of the body of Chrijl^ and the chalice which we blejjeis 
 
 the communication of the blood ofChrifl. And,ivc all are one body^ becauje we eat 
 of one bread. One propofition afwell as the other, is the matter of faith 5 
 ^ r n ,., ^..n„i„n, «„„ M.;n: , ^nd the latter of them , is alfo of fenfe •, One is as 
 nem cfle f^/\ox^ /"' Mtva!via.v t? uzo(^i@- literal as the other,and he that diltinguilhes in his bc- 
 xe/r? ut indicaret ita. pafuapm co/pm Do- Hef as he may placc the impropriety upon which part 
 S 'fi!:v:Z. ^"ofc^f ■ Z?: he pleafe,& either fay it is improperly called ^...^,or 
 fartlm aiiquamfibivcndictt,o wivmSv lutiiti improperly Called Chrifs bodySo he can have nothing 
 particcps cfl. to fecure his propofition from errour,or himfelf from 
 
 boldnefs in decreeing concerning myfleries againfl the teftimoniesof fenfe,or 
 beyond the modefly and fimplicity of Chriflian Faith. Let us love and 
 adore the abyfTe of divine wifdom and goodnefTe, and entertain the Sacra- 
 ment with )uft and holy receptions, and then we fhall receive all thofe fruits 
 of it, which an earneft difputer, or a peremptory dogmatizer, whether he 
 happen right or wrong, hath no warrant to expedl upaJi the interefl of his 
 opinion. 
 A. In the inflitution of this Sacran>ent Chrift manifefted , firft, his almighty 
 
 Power ■ fecondly, his infinite wijdom •, and thirdly, his unfpcakable charity. 
 Firft, his power is manifefl in making the fymbols to be inftruments of con- 
 veying himfelf to the fpirit of the receiver- he nouriflies the foul with 
 bread, and feeds the body with a facrament :' he makes the body fpiritual 
 by his graces there miniftred -, and makes tiiefpiiit to be united to his body 
 by a participation of the Divine nature : In the Sacrament that body, which 
 is reigning in heaven, is expofed upon the tdde of blefsing--, and his body 
 
 whicfl
 
 Par: TIT. rcccftiofi of thc Sacrauient. 45?"^ 
 
 ^vh^ch was broken for us is nou' broken again, and yer remains impalTible. 
 Every conlecrated portion of bread and wme does exlnbite CHRIST 
 intirely to the faithful receiver, and yet C H R I S T remains one, while he 
 is wholly miniftred in loooo portions ^ fo long as we call thefe myfterious, 
 and make them intricate to exercire our faith, and to reprefent the wonder 
 of the myfterie, and to encreafe our charity •, our being inquilitive into the 
 abyfle can have no evil purpofes. God hath inftituted theritein vifible 
 fymbols to make the fecret grace as prtlential and difcernible as ir might, 
 thatbyaninftriimentof fente our fpuits might be accommodated as with 
 an exteriour object to produce an internal ad. But it is the prodigy of a 
 miraculous power, by inftruments (o eafie to produce efteftsfo glorious ^ 
 this then is the objed: oUvor.der and adoratien. 
 
 2. And this effed of power does alfo remark the Divine ivijJomc^who 5' 
 hath ordained fuch fymbols, which not onelylike fpittle and clay toward 
 the curing blinde eyes proclaim an Almighty Power, but they are appofite 
 and proper to fignifie a duty, and become to us hkethe word of life, and 
 from bread they turn into a Homily. For therefore our wifeft Mafter hath 
 appointed Bread and Wine, that v/e may be corporally united to him, that 
 as the fymbols becoming nutriment are turned into the fubftance of our bo- 
 dies, fo C H R I S T being the food of our fouls iliould afTimilate us, ma- 
 king us partakers of the Divine Nature. It alfo tells us, that from hencewe 
 derive life and holy motion ■, for ir. him wc hvc^ and movc^ andhdve our be- 
 in^. Heisthefl:atFeof our life, and the light of our eyes, and the ftrength 
 of oiu- fpirit •, He is the viand for our journey, and the antepaft of Heaven: 
 and becaufe this holy myfterie was intended to be a Sacrament of union, 
 that lellbn is morally repiefented in the fymbols •, tiiat as the falutary juice 
 is exprelled from many clufters running ihco one Chalice, and the Bread is 
 amafl'emadeofmany grains of Wheat ^ fo we alfo fas the Apoftle infers 
 from hence, himielf obierving the analogy) ihould be one bread and cue body^ 
 beeauje rve partake of that one bread. And it were to be wilhed, that from 
 hence alfo all Chriftians would underftand a fignification of another duty, 
 and that they would often communicate, as remembring that the foul may 
 need a frequent miniftration, as well as the body its daily portion. This con- 
 fideration of the Divine wtfhm is apt to produce reverence, hiimilitj, and 
 ftibmifsinnofoiirunderjiandingto the immenfity of GODS unfearchable 
 abyTIes. 
 
 3. But the ftoryofthe love of our dcarefl LORD is written in largeft: ^« 
 
 charadcrs, who not onely was at that inftant bufie in doing man the greateft 
 good, even then, when man was contriving his death add his dilhdnour, but 
 contrived to reprefent his bitter Paffion to us without any circumftances of 
 horrour, in fymbols of pleafure and delighr,that nw may taflc and pe how gra- 
 cious our LORD /y,\(1io would not tranfmit the record of his PafTion to us 
 in any thing that might trouble us •, No love can be greater then that which is 
 fo beatifical, as to beftowr^c_^;'f4/f/?!7()o^. znAno love can be better exprc(Jed 
 then that, which although it is produdive of the greateft blelTings, yet is cu- 
 rious alio to obfcrve th'jmallcfi cireiim fiances. And not onely both thefe, but 
 many other circumftances and arguments of love concur in the holy Sa- 
 crament. I. It is a tenderneife of affection th,it minifters wholeromephy- 
 fickwithartsandinftruments of pleafure^ and tuch. w^is the charity of our 
 LORD, who brings health to us in a golden Chalice-,!lifc,not in the bitter 
 
 Y y 2 . :' ••;, drugs
 
 4p(5 Of the infiiiution and partiii. 
 
 drugsof Egypt, but in fpints and quinrelTences-, giving us apples of Para- 
 dife, at the lame time yeelding food, and health, and plealure. 2. Love de- 
 fires to do all good to its beloved objed, and that is the grcatefl love which 
 gives us the ^reatejl hlcfings • and the Sacrament therefore is the argument of 
 his greatcft'love, for m it we receive the honey and the honey comb, the Pa- 
 fchal Lamb with his bitter herbs,CHRIST with all his griets,and his Paflion 
 with all the fa.lutary effeds of it. 3 . Love defires to be remembred, and to 
 have his objedt in perpetuall reprefentment-, and this Sacrament CHRIST 
 defigned to that purpole,that he who is not prefcnt to our eyes,might always 
 beprefenttoourfpirits. 4. Love demands love again, andtodefiretobe 
 beloved, is of it felf a great argument of love. And as GOD cannot give 
 us a greater blefling then his love, which is himfelfjwith an excellency of re- 
 lation to us fuperadded •, fo what greater demonftration of it can he make 
 to us,then to defire us to love him with as much earneftnefle and vehemency 
 of defire, as if we were that to him, which he is elTentially to us, the authour 
 ofour being and ourblefTmg^ 5- And yet to confummate this love and 
 reprefent it to be the greateft and mod excellent, the holy JESUS hath 
 in this Sacrament defigned,that we fliould be united in our ipirits with him, 
 incorporated to his body, partake of his Divine nature, and communicate 
 in all his graces : and love hath no expreffion beyond this, that it defires to 
 be united to its objedt So that what Mo(es faid to the men of ifrael : What 
 nxlion is fo great ^ who hath G OB fo nigh ujito thcm^ as the LORD our G D 
 is in all things^ for rvhich rve call upon him f we can enlarge in the meditation 
 of this holy Sacrament •, for now the LORD onr GOD calls upon us, 
 not onely to be nigh unto him, but to be all one with him-, not onely as he 
 was in the incarnation, fleih ofour flefh, and bone ofour bone, but alfoto 
 communicate in fpirit, in grace, in nature, in Divinity it felf. 
 
 Upon the ftrength of the premifes,we may fooner take an eftimate of the 
 graces, which are conveyed to us in reception and celebration of this holy 
 Sacrament and facrifice. For as it is a commemoration and reprefentment 
 ofCHRISTS death, fo it is a commemorative facrifice : as we receive 
 the fymbols and the myfterie, fo it is a Sacrament. In both capacities 
 the benefit is next to infinite, i. For whatfoever C H R I S T did at the 
 inftitution, the fame he commanded the Church to do in remembrance and 
 repeated rites : and himfelf alfo does the fame thing in heaven for us, 
 making perpetual intercelfion for his Church, the body of his redeemed 
 ones, by reprefencing to his Father his death and facrifice: there he fits a 
 high Prieft continually, and offers ftill the fame one perfed facrifice, that \s^ 
 ftillreprefents it as having been once finiflied and confummate in order to 
 perpetual and never failing events: and this alfo his minifttrs do on earth, 
 they offer up the fame facrifice to GOD, the facrifice oftheCrofie by 
 prayers, and a commemorating rite, and reprefentmeSt according to his ho- 
 ly inflitution : and as all the effedls of grace, and the titles of glory were 
 purchafed for us on the crofTe, and the adual myfferies of redemption , per- 
 fedfed on earth, but are applyed to us and made effedual to fingle perfons, 
 and communities of men byCHRISTS intercelfion in heaven •, fo alfo 
 they are promoted by ads of duty and religion here on earth, that we may 
 be workers together with G O D(as S. Paul expreffes it) and in virtue of the 
 eternal and all-fufficient facrifice may offer up our prayers and our duty, 
 and by reprefenting that facrifice may fend up together with our prayers, an 
 inflrument of their gracioufneffe and acceptation. The funerals of a 
 
 deceafed 
 
 » Cor. 6, 1
 
 rarciii. reception of the Sacrament. 497 
 
 deceafed friend are not onely performed at his firft interring, but in the + 
 monethly minds and anniverHuy commemorations , and our grief re- 
 turns upon the (iglit of a pidure,or upon any inftance which our dead friend 
 deliredus to preferve as his memorial ; we celebrate 2nd cxhihtu the Lords 
 death m facrament and fymbole •, and this is that great exprefle,which when 
 the Church offers to G O D the Father, it obtains all thole blelfmgs, which 
 thatlacrificepurchafed. Thew/Jhcles CnncWd upthefonof King Admetm^ 
 and held him between himfelf and death to mitigate the rage of the King, 
 and prevailed accordingly. Our very holding up the fon of G O D and 
 reprefenting him to his Father, is tlie doing an aft of mediation, and advan- 
 tage to our klves in the virtue and efficacy of the Mediatour. As CHRIST 
 is a Prieft in heav^en for cver,and yet does not (acrifice himfelf atielli, nor 
 yetwithoutafacrificecouIdhebeaPrieft, but by a daily miniftration and 
 intercertion reprefcnts his facrifice to G O D, and offers himfelf as facrifi- 
 ced ; fo he does upon earth by the miniftery of his fervanrs -, he is offered to 
 GOD, that is, he is by prayers and the Sacrament reprefented or o][ereduf ^ 
 
 toG O D as facrificed^ which in effed, is a celebration of his death, and the ^ 
 
 applying it to the prefent and future neceffities of the Church, as we are ca- 
 pable, by a miniftery like to his in Heaven. ItfoUowes then, tlut the ce\e- ^li<: caiix bene- 
 brationofthisfjcrificebe in its proportion an inftrument of applying the ^^^^^^^'^.^^'^^^^^^ 
 proper ficriHce to all the purpofcs, which it firft defigned ; it is minifterial- tiushomivh vi- 
 ly and by application m inftrument propitiatory, it is Euchariftical, it is an ""» f'^'ccmqiic 
 hom.age, and an ad of adoration, and itisimpetratory, and obtains for us,^;"^"^';/^"^ 
 and for the whole Church all the benefits of the ficrifice, which is now ce- <^ hoiacauHum, 
 lebrated and applyed-,that is, As this rite is the remembrance and minifterial f-l:'"aut''&^' 
 celebration of C H R I S T S lacrifice, fo it is deftined to do honour to pu/g.mdanm- 
 GOD, to expreffe the homage and duty of his fervants, to acknowledge ^("^,''''"''*''^"" 
 his fupreme dominion, to give him thanks and worihip,to beg pardon, blef- bo.^! "*"'' 
 fings and fupply to all our needs. And its profit is enlarged not onely to 
 the perfons celebrating, but to all to whom they defign it, according to the 
 nature of ficrifices and prayers, and all fuch folemn adions of religion . 
 
 2. If we confider this, not as the adl and miniftery of Ecclefiaftical per- S, 
 
 fons, but as the duty of the whole Church communicating, that is, as it is a 
 Sacrament, fo it is like the fprings ot'Ede»^ from whence iftue many Rivers-, 
 or the trees of celeftial ^erttfalem, bearing various kindes of fruit. For what- 
 foever was offered in the facrifice, is given in the Sacrament •, and whatfo- 
 ever the Teftament bequeaths, the holy my fteries difpenfe. i . He that eat- John 6. j(j. 
 eth myflefl} anddrinkcth in) blood abides in me^and 1 in htm -, C H R I S T in 
 his Temple and his refting-pl^ce, and the worthy Communicant is injanffit- 
 ary and 3. place ofproteSfion ^ and every holy foul having feafted at his Table 
 may fiy as S. Paul^ ^ I Itvc^ yet not /, but CHRIST Itveth in me. '' So that ^ Gil. 1. zo. 
 toliveis C HRIST^'\ ' CHRIST is our life, and he dwels in the body, ' ' ^'^''- ^'• 
 and the fpirit of every one that eats C HR I S T S fleOiand drinks his *"°'' ^■^* 
 blood. Happy is that Man, that fits at the Table of Angels, that puts his 
 hand into the dilli with the King of all the Creatures, and feeds upon the 
 eternal Son of G O D, joyning things below with things above. Heaven 
 with Earth, Life with Death, that mortality might be [wallorvedup of life^ and 
 iin be deftroyed by the inhabitation of its gieateft Conquerour. And now 
 I need not enumerate any particulars, fince the Spirit of G O D hath afcer- 
 cainedus, that CHRIST entei-s into our hearts, and takes poffeflioa, 
 
 Y y 3 and
 
 4^8 OJ the injlitution and part in. 
 
 and abides there, that we are made temples and celeftiall manfions ^ that 
 we are all one with our Judge, and with our Redeemer, that our Creatour 
 is bound unto his Creature with bonds of charity, which nothing can 
 diflblve, unlelVe our own hands break them •, that man is united with GOD, 
 and our \veal<nefle is fortified by his ftrength, and our miferies wrapped up 
 in the golden leaves of glory. ?.. Hence it followes that -"he Sacrament is 
 an inftrument of reconciling us to G O D, and taking oft the remanent 
 guilt, and ftain, and obligations of our finnes. This ii the hloed, t'.ut waifhed 
 forymfortheremjsioncffimes. For there u no condemnation to them that arc 
 inC H Ri ST ^ ESU S. And fuch are all they, who worthily eat the fleQi 
 of C H R I S T^ by receiving him, they more and more receive remiflion 
 of fins, redemption, fandification, wifdom, and certain hopes of glory. For 
 as the foul touching and united to the flefh of Adam^ contrads the ftain of 
 original mifery and imperfedion-, fo much the rather flnll the foul united 
 to the flefli of C H R I S T receive pardon and purity, and all thofe bleil'ed 
 emanations from our union with the iecond Adam. But this is not to be un- 
 derftood , as if'the firft beginnings of our pardon were in the holy Commu- 
 nion •, for then a man might come with his impurities along with him, and 
 lay them on the holy Table to ftain and pollute fo bright a prefence. No; 
 Firft, Repentance mud prepare the rvajs of the LORD: and in this holy rite 
 thofe words of our LORD are verified ; He that is juflified let him he 
 j«y?//rVi /?/'//, that is, here he may receive the increafe of grace •, and as ic 
 grows, fo finne dyes, and we are reconciled by nearer unions and approxi- 
 mations to G O D. 
 p. 3. The holy Sacrament is the pledge of glory, and the earneft ofimmor- 
 
 , 5 , , tality -, for when we have received him, who hath 
 adEpbtr.5/ycr>«//fm<^io«w. Optat. Milevic.l. Overcome Beath^ and henceforth dies nomorc^ he be- 
 6.comr.piimen. & s. joh.6 ^uimanducr.t comes to US like the tree of Ufe in Paradife 5 and the 
 
 duration, fpringing up in us to eternal life, noarifh- 
 ing our fpirits with Grace,which is but the prologue and the infancy of Glo- 
 ry, and differs from it onely as a Childe from a Man. But GOD firft 
 raifed up his Son to life, and by giving him to us hath alfo configned us to 
 Cckf. 3.3. the fame ftate ^ for our Ufe is htd with CHRIST in GOD-^ when we lay 
 down and caft afide the impurer robes of flefli, they are then but prcpaiing 
 it for glory 5 and if by the onely touch of C H R I S T, bodies were re- 
 t' dintegrate and reftored to natural perfedions, how fliallnot we live for 
 s.Cytii. Akx. u ever, who eat his flefh and drink his blood < It is the difcourfe of S. Cyril- 
 &*'i"tnx'! 1.7. whatfoever the Spiritcan convey to the body of the Church, we may exped 
 c. j4. Sic & from this Sacrament, for as the Spirit is the inftrument of life and adion, fo 
 '7avmmlEH- ^^^ ^^^^'^ of Chrift is the conveyance of his Spirit-, and let all the myfteri- 
 *Xm}t'iam]am ous places of holy Scripture concerning the effeds of OH R I S T com- 
 7>onjuntcorwi>- municated in the bleffed Sacrament be drawn together in one Scheme, we 
 %maiomh- "nnot but obferve,that although they are fo cxprefTed, as that their mean- 
 'biniia. ing may feem intricate and involved, yet they cannot be drawn to any 
 
 meaning at all, but it is as glorious in its fenfe as it is myfterious in the ex- 
 prefTion •, and the more intricate they are, the greater is their purpofe ^ no 
 words being apt and proportionate to fignifiethis fpiritual fecret, and ex- 
 cellent effeds of the Spirit. A veil is drawn before all thefe teftimonies, be- 
 caufe the people were not able to behold the glory, which they cover with 
 
 their-
 
 Pare. III. reception of the Sacrament. 45)9 
 
 their curtain, and CHRIST dweHing in us^ And giving m hii fief]) to eate 
 andhii blood to drink^ and the hidingof our life with G O P, and the communica- 
 tion of the isdy of C H RI S T, and C H r /ST being our life, are fuch fe- 
 cret glories, that as the fruition of them is the portion of the other world, lb 
 alfo is the full perception and underflanding of them ^ for therefore GOD 
 appears to us in a cloud, and his glories in a vcil,that we underftanding more 
 of it by its concealment,then we can by us open face, which is too bright for 
 our weak eyes, may with more piety alio entertain the greatnelle by thefe 
 indefinite and myfterious fignifications, then we can by plain and dive6t in- 
 tuitions, which like the Sun in a dired ray enlightens the obje(a, but con- 
 founds the organ. 
 
 I iliould but in other words defcribe the fame glories, if I fliould adde, lo. 
 that this holy Sacrament does enlighten the fpirit ofMan, andclarifieit 
 with fpiritual difcernings 5 and as he was to the two Difciples at Emmans^ 
 fo alfo to other faithful people, C H Ri ST is knorvn in the breaking of bread-, 
 th at it is a g reat defence againft the hoftilities of our ghoftly enemies, this 
 holy bread being hke the cake in Gideons camp, overturning the tents of 
 Midian % that it isThe~reTIef of our forrows, the an- „ , . ^ . 
 tidote and prelervative ot louls, the viand of our cxiUamcnf»,v^mon<bHtfaaitcnMa.s.Chf. 
 journey, the guard and pafle-port of our death, the I'ocuUm quo incbnam affiam fidchum. 
 wuK Of Angels- that it is more healthful then Rhtj- '■ ^^::;^';j;;^y!^^i ^,,^, ^ 
 barb, mote plealant then Caflia-, that tiie Betele Tofu=^<i' 
 and Lareca of the Indians, the "" Moly or Nepenthe ^"^^^^^ tifml''' '^"' ^' ^ '™'''''* 
 of Plmy, the Lyrinon of the Perfians, the Balfam of ""* 
 
 Judea, the Manna of Ifrael,the Honey o^ Jonathan , are but weak ex- 
 prelllons to tell us, that this is excellent above Art and Nature, and that no- 
 thing is good enough in Philofophy to become its embleme. All thefe muft 
 needs fall very (hort of thofe plain words of C H R I S T^This is my body-^tlye 
 other may become the extafies of piety,the tranfportation of joy and won- 
 der, and are like the difcourle of S. Peter upon mount Tabor ; he was re- 
 Iblved to fay fome great thing, but he knew not what -, but when we re- 
 member, that the body of our LORD, and his blood is communicated 
 to us in the bread and the chalice of blefling, we muft fit down and reft 
 our felves , for tliis is the mountain of the L O R D, and we can go no 
 further. 
 
 In the next place it will concern our enquiry to confider, how we arc to j j. 
 prepare our felves •, for at the gate of life a man may meet with deatii •, and 
 although this holy Sacrament be hke Manna, in which the obedient finde 
 therelifliesof obedience, the chaft of purity, the meek perfons of content 
 and humility 5 yet vitious and corrupted palatsfind alfo the gufts of death P'^'^^iJ- ^y<^- 
 and Colloquintida. The Sybarites invited their women to their folemn fi- ^° ' 
 orifices a ftiU year before the folemnity, that they might by previous difpo- 
 fitions and a long forefight attend with gravity and fiirer oaxier the celebra- 
 tion of the rites. And it was a reafonable anfwer of r cricks to one that askt 
 him,why he being aPiiilofophical and fevere perfon came to a wedding trim- 
 med and adornedlikea ParanymphC I come adorned to an adorned perfin^tnm- 
 med, to a Bridegroom : and we alfo, if we come to the marriage of tlie Son 
 with the Soul, (which marriage is celebrated in this facred myftery) and have 
 not on a wedding garment, fliall be caft into outer darknelfe, the portion of 
 undrefled and unpreparedfouls.
 
 500 Of the injlitutton and pjitiii. 
 
 12. For fiom this Sacrament are excluded all unbaptized perfons, and 
 
 fuch who lie in a known fin , of which they have not purged theml'elves 
 by the apt and proper inftrumentsot repentance. Tor it the Pafchal kmb 
 was not to be eaten , but by perfons pure and clean according to the (m- 
 ^lifications of the Law •, the Son of GOD can lefle endure the impuri- 
 ties of the Spirit, than GOD could fuffer the uncleannefles of the Law. 
 
 iCor.iiiS. 5^ P4«/ hath given us inftrudion in this. Firfl let a man exatnin himfelfe^ 
 and jo let him eat : for he that eats and drinks umvorthilj^ eats and drinks 
 damnation to him[elf ,net difcerning the LORDS hody i, that is, although 
 in the Church oi' Corinth by reafon of the prefent fchifme the publickDifci- 
 pline of the Church was neglefted, and every man permitted tohimfelfe-, 
 yet even then no man was difobliged from his duty of private repentance, 
 and holy preparations to the perception of fo great a myfterie^ that the 
 LORDS body may be difcerned from common nutriment. Now nothing 
 can fo unhallow and defecrate the rice as the remanent afftdion to a fin, or 
 a crime unrepented of. And felf-examination is prefcribed, not for it felfe, 
 but in order to abolition of fin and death •, for it felfe is a relative term and 
 animperfediduty, whofe very nature is in order to fomething beyond it. 
 And this was in the primitive Church underftood to fo much feverity, that 
 if a man had relapfed after one publick repentance into a foul crime, he was 
 never again re-admitted to the holy Communion • and the Fathers of the 
 Councelof-E/i^fmcallit [a mocking and jefting at the Communion of 
 
 cemLBitu. Q^jf LQj^D to give it once again after a repentance and a relapfe , and a 
 fecond or third poflulation.3And indeed we ufe to make a fport of the grea- 
 teff inff ruments of religion , when w'e come to them after an habitual vice, 
 whofe face we have, it may be, wetted with a tear, and breathed upon it 
 with a figh, and abflained from the worft of crimes for two or three dayes, 
 and come to the Sacrament to be purged, and take our rife by going a little 
 back from our fin, that afterwards we may leap into it with more violence, 
 and enter into its utmoft angle •, this is diflionouiing the body of our 
 Lord, and deceiving our lelves. CHRIST and Belial cannot co- 
 ■^ habite •, unlefTe we have left all our fins , and have no fondneffe of affedi- 
 
 on towards them , unlefTe we hate them, (which then we fliallbeft know, 
 when we leave them,and with complacency entertain their contraries) then 
 CHRIST hath waflied our feet, and then he invites us to his holy Sup- 
 per. Hands dipt in blood, or polluted with unlawful gains , or flained with 
 thefpots offlefli are mofl unfit to handle the holy body of our LORD, 
 and minifler nourifhment in the foul. CHRIST loves not to enter into 
 the mouth full of curfings, oaths, blafphemies , revilings or evill fpeakings ^ 
 and a heart full of vain and vitious thoughts ftinks Uke the lake of Sodome, 
 s.]ii[i\.U.itbip:.c.^.Lcgntur mum capiu, he findes no refl there, and when he enters he is 
 s.Ambrof.i.6.c.27.wLuc.9. vcxed with the unclean converiation of the im- 
 
 •Vbiquemylienioidofcvatiri^ut pamper Yt- -ii- j/rr l -ul 
 
 mjTwncm fcLtoyum U,cnbus md,cL tn- pure inhabitants, and flies from thence with the 
 
 buatuvypoikaaimmtamaifx cmkftii exubem. wings of 3 Dove , that he may retire to pute and 
 
 '^■r;:^.^'S./i;^,/,,....c- whiter habitations. Saint ^/?;« ^../^. reckoning 
 
 male ornaiur indignk adcat,c»hibc & mnc. the piedilpoiitions required of cvcry faithful ioul 
 
 ^,iodfiipfcpdioenmaudcs,r>nb!dica!, non for the entertainment of his LORD fayes, that 
 
 perrmttam ilia fieri, unirntm potius tvadam mc ■ ■ \ c \c l i- u -/i l 
 
 cm, q,:hn Dormmeum alJul Corpus mdvjil « It IS UOt lawful fot any tO eat the Eucharift , buC 
 
 s. Cbrjftoft.bom.s J. in Maitii. u to him that is waflied in the laver of regeneration 
 
 14 for the remiffion of fins , that believes C H R I S T S dodrine to be
 
 Pin 111. reccptiofi of the Sacrament. ^oi 
 
 '< true , and that lives according to the Difcipline of the holy JESUS. 
 And therefore Saint Ambrofe refilled to minifter the holy Communion to 
 tlie Emperour Thcodofms^ till by puhlick repentance lie had reconciled him- 
 felfeto GOD, and the fociety of faithful people , after the furious and 
 cholerick rage and (laughter committed at 7 /;f//,iW«.- and as this adl was 
 like. to cancellating and a circumvallation of the holy myfteries , and in that 
 fenfe, and fofarre was a proper duty for a Prelate, to whofe difpenfation 
 the rites are committed, fo it was an ad of duty to the Emperour , of pater- 
 nal and tender care, not of proper authority or jurifdidion , which he could 
 not hive over his Prince,but yet had a care and the fupravih'on of a Teacher 
 over him^ whofe foul Saint Amhrof had betrayed , unlefle he had reprefen- 
 ted his indil'poiition to communicate, in exprelTions of Magifterial or Do- 
 ctoral authority and truth. For this holy Sacrament is a nourilhment of fpi- p^,^ p.xguHo 
 ritual life, and therefore cannot with efted be miniftred to them, who are in t" um,Mo; or in^ 
 the ftate of fpiritual death-, it is giving cordial to a dead man. And although ""' ;'',f ' '""f'" 
 
 L J • L • -n. J L rue- • ° pc'-li'lifo emnie, 
 
 the outward rite be miniltred , yet the grace or the Sacrament is not com- mcainte Reg,s 
 mu nicated, and therefore it were well that they alfo abftained from the rite /'';'"' «'» ■^'A'" 
 itfelfe. Foraflyecanboaftofasmuchprivilcdge as a wicked perfon can '^/^'^'/;„„^. 
 receive fromthis holy feaft : and oftentimes payes his life for his accclle to fum caiia dc- 
 forbidden delicacies, as certainly as they. Phslr"^b 80 
 
 It is more generally thought by the Dodors of the Church, that our 
 bleffed LORD adminiftred the Sacrament to fuiias^ although he knew . ^^^^^1'^ 
 he fold him to the Jewcs •, * ibme others deny it, and fuppofe Juda^ depar- citmeme 
 ted prefently after the fop given him, before he communicated^ however it R^'n-j conft. 
 was, CHRIST, who was LORD of the Sacraments , might difpenfe noCan.^o.^in 
 it as he pleafed ; but we muft minifter and receive it according to the rules MKth.inno- 
 hehathlincedefcribed-, but it becomes a precedent to the Church in 2II '^'j"|{° '^Jj ^'^ 
 fucceeding ages, although it might alfo have in it fomething extraordinary RupeVtolmi-. 
 and apterto the firft inftitution-, for becaufe the fad of ^udoj was fccret, Jtbrand.Cc 
 not yet made notorious , CHRIST chofe rather to admit him into the pj^fjl^ii^. 
 rites of external communion , then to feparate him with an open fliame 
 for a fault not yet made open. Forourblefled LORD did not reveal the 
 man and his crime till the very time of miniftration , if ^udas did commu- 
 nicate. But if ^uda^s did not communicate, and that our blcffed LORD 
 gave him the fop at the Pafchal fupper, or at the interval between it and the 
 inftitution of his own, it is certain that Judof went out as foon as he was dif- 
 covered, and left this part of difcipline upon Record , that when a crime is , 
 made publick and notorious , the Governours of the Church according to Z"t^"p^il 
 their power are to deny to give the blefted Sacrament , till by repentance i',fg«;7?(j««w 
 fuch perfons be reftored. t In private fins, or fins not known by folemnities ^f TJ^^/,*^. 
 of Law, or evidence of fad , good and bad are entertained in publick com- "f^fj-J^"^ autZ 
 munion, and it is not to be accounted a crime in them that minifter it , be- aiiqua fve fe- 
 caufe they cannot avoid it , or have not competent authority to feparate ["^Tfi^gjul 
 perfons, whom the publick ad of the Church hath not feparate d^ but i( duia mmma- 
 once a publick fepaiation be made,or that the fad is notorious, and the fen- '^^^ri'J^^'J^^ 
 tence of law is in fuch cafes already declared, they that come , and he that ^oX ,'ii. 
 rejcds them not , both pollute the blood of the everlafting Covenant, h""" 5°- 
 And here it is applicable what God fpake by the Prophet-, // thoit rvtlt ft- ^'g^^'H"''' 
 farate the precious thing from the vile, thou jh alt be as my mouth. Jr. »?.:;• 
 
 But this is wholly a matter of difcipline, arbitrary , and in the power of 
 
 the
 
 i^oi Of the injhtution and 
 
 Part in. 
 
 the Church-, nothing in it of divine Commandement, but what belongs to 
 the communicants themlelves : Tor S. Pdtd reproves them that receive 
 diforderly, but gives no orders to the Cormhian Pralyicrs to rejeft any 
 that prelent themlelves: Neither did our Blefled Lord leave any Com- 
 raandement concerning ir, nor hath the JK^ly Scripture given rules or mea- 
 lures concerning its adiial redudion to pniftife •, neither who are to be fe- 
 parated, nor tor what oilenccs, nor by w hat authority, nor who is to be the 
 judge. And indeed it is a judgement that can onely belong to God , who 
 "knowesthe lecrets ot hearts , the degrees of every fin, the beginnings and 
 portionsof repentance, the fincenty of purpofes, by what thoughts and 
 defignes men begin to be accepted , \\ho are hypocrites , and who are true 
 men : But when many and common men come to judge, they are angry 
 upon trifling miftakes and weak difputes •, they call that fin that angers their 
 party, or grieves their intereft-, they turn charity into pride, and admoni- 
 tion into tyranny-, they fet up a tribunal that themfelves may fir higher, not 
 that their Brethren may walk more fecurely^ and then concerning fins , in 
 moil cafes, they are moft incompetent Judges-, they doe not know all their 
 kinds •, they mifcall many-, tliey are ignorant of the ingredient and confti- 
 tuent parts and circumffances ; they themfelves make falfe nieafures , and 
 give out according to them, when they pleafe 5 and when they lift not 
 they can change the ballance. 
 
 when the matter is publick, evident and notorious, die man is to bead- 
 moniflied of his danger by the Minifler , but not by him to be forced from 
 it ; for the power of the Minifler of holy things is but the power of a Prea- 
 cher^ and a Cotwjellour^ of a PbyfuLtn , and a Guide : it hath in it no coercion 
 or violence , but what is indulged to it by humane lawes , and by confentj 
 which may vary as its principle. 
 
 Adde to this, that the grace of God can begin the work of repentance in 
 an inftant, and in what period or degree of repentance the holy Commu- 
 nion is to be adminiftred, no law of God declares ^ which therefore plainly 
 allowes it to every period, and leaves no difference, except where the difci- 
 pline of the Church and the authority of the fupreme power di3th intervene. 
 For fince we doe not finde in Scripture that the /^poftles did drive from 
 the Communion of holy things even thofe whom they delivered over to 
 Satan , or other cenfures , we are left to confider that in the nature of the 
 thing, thofe who are in the ffate of weakneiTe and infirmity have more 
 need of the folemn prayers of the Church , and therefore by prefenting 
 themfelves to the holy Sacrament, approach towards that miniftery,which 
 is the moft effedual cure ; efpecially fince the very prefenting themfelves 
 is an ad of religion : and therefore fuppofes an acft of repentance^ and £uth, 
 and other little introdudions to its fair reception^ and it they may be pray- 
 ed for. and prayed with, why they may not alfo be communicated, which is 
 the folemnity of the greatell: prayer is not yet clearly revealed. 
 
 This difcourfe relates onely to private miniftery •, for when I affirmc, 
 that there is no command from Chnft to all Minifters to refufe, whom 
 they are pleafed to call fcanddlous^ ox finners •, I intend to defend good peo- 
 ple from the tyranny, and arbitrary power of thofe great companies of Mi- 
 nifters, who in lb many hundred places would have a judicature fupreme in 
 fpiiituals, which would be more intolerable then if they had in one Pro- 
 vince 200CO Judges of life and death. But when the power oi jefaration and 
 
 imndiHien
 
 Part. III. reception of the Sacrament. '^c^ 
 
 intcrdt^ion is onely in fome more eminent and authorited perions, who 
 take publick cognizance of caufes by folemnities of" kuv, and exeicife their 
 power but in fome rare inftances, and tlien alio for the piibHck interefl, 
 in which although they may be deceived, yet they are the moft competent 
 andlikely Judges, much of: the inconvenience which might otherwife fol- 
 low is avoided-, and then it onely remains that they conlider,in what cafes it 
 can be a competent and a proper inflidion upon fmners to take from tliem 
 that which is the means and miniftery of grace and recovery :" whether they 
 have any warrant from Chriit, or precedent in the Apoftles pra6tife,and 
 how far •: As for the forms and ufages of the Prijnitive Church , they were 
 hugely different : fometimesforonecaufe, fometimes for another •, fome- 
 times whole Churches have been excommunicated-, fometimes the crimi- 
 nal and all his houfliold for his offence,as it iiappened in the excommunicati- 
 on oi Andronkm and Tho.u in Syncfms^xn the year 41 1 ; fometimes they were >'"*^'-'P-7?' 
 ablblved and reftoredbyLay ConfefT"ors,fometimes by Emperours,as it hap- 
 Ti^dto Eufebim oi Nkomcdta 3ind7heogtm oi Nice^ who were ablblved by 
 Conftantine from the fentence of excommunication inflided by the Nuenc 
 Fathers-, and a Monk did excommunicate Theedofius the younger ; fo that Theod.iiiil.i, 
 in this, there can be no certainty to make a meafure and a rule ^ The furefl rjis. Baion. 
 way, moll; agreeable to the precedents of Scripture, and the Analogy of the ^°^''^'^ f^ ^' 
 Gofpel, IS, that (jy the nwrdef thetr pnfir minifterj^ all linnets ihould be fe- 
 paratefrom the holy Communion, that is, threatned by the words of God 
 with damnation, and fearful temporal dangers, if themfelves knowing an 
 unrepented fin, and a remanent atledion to iin to be within them, Ihall dare 
 to profane that body and blood of our LORD, by fo impure an addrefs. 
 The evil is to themfelves, and if the Minifters declare this powerfully, they 
 are acquitted : But concerning other judgments or fepaiations-, The fu- 
 preme power can forbid all afrembling,and therefore can permit them to all^ 
 and therefore can deny them or grant them to fingle perions ; and there- 
 fore when he by laws makes feparations in ordei' to publick benefit,they are 
 to be obeyed : but it is not to be endured, th.it fingle Presbyters Ihould up- 
 on vain pretences ered fo high a tribunal and tyranny over confciences. 
 
 The duty of preparation, that I here diicourfe of,-^^fuch a preparation as 14. 
 is a difpofition to life -, it is not a matter of convenience or advantage, to 
 repent of our fins before the Communion, but it is of abfolute neceffity, we 
 periOijifwe negledt it-, forwe.eat damnation, and Satan enters into us, 
 not C H R I S T. And this preparation is not the aft of a day, or a week -, 
 but it is a new flate of life •, no man that is an habitual finner mufl come to 
 this feafl, till he hath wholly changed his courfeoflife. And then accor- 
 ding as the adions of infirmity have made IcfTe or greater invafion upon his 
 peace and health, fo are the ads of repentance to be proportioned,in which 
 the greatneffe of the prevarications, their neighbourhood to death, or their 
 frequent repetition, and the condud of a fpiritual man, are to give us coun- 
 fel and determination. Wiien a ravening and hungry Wolfe is deflitute of -^ 
 prey, he eats the turf, and loads his flomach with the glebe he treads on 5 
 but as foon as he findes better food, he vomits up his firfl load. Our fecu- 
 lar and fenfual affections are loads of earth upon the Confcience, and when 
 we approach to the Table of the L O R D to eat the bread of the eled, and 
 to drink the wine of Angels, we mufl rejed fuch impure adhefions, that 
 holy perfmshcins, nouriflied with holyfymbcls, may be fandified and receive 
 the eternal reward oUiolinc^e. But
 
 ^c4 Of the injlitution and pait in. 
 
 I J, But as none muft come hither but they that are in the ftate of grace, or 
 
 charity and the love of G O D and their Neighbours •, and that the aboliti- 
 on of the ftate of fin is the neccllary preparation, and is the adion of years, 
 and was not accepted as fufficient till the expiration of divers years by the 
 Primitive Diicipline, and in fome cafes not till the approach of Death •, fo 
 there IS another preparation, which is of leneneccffity, which fuppofes the 
 ftate of grace, and that oil is burning in our lamps, but yet it is a preparati- 
 on ofornament, a trimming up the foul, a drefTing the fpirit with degrees 
 and inftances of piety and progreflcs ot perfe(ftion •, and it confifts in fet- 
 ting apart Ibme portion of our time before the Communion, that it be fpent 
 m prayer,in meditations, in renewing the vows of holy obedience, in exa- 
 mining our confciences, in mortifying our leflcr irregularities, in devotions 
 and adions of precife Religion, in ads of Faith, of Hope,of Charity, of zeal 
 and holy defires, in ads of Eucharift or thankfgiving, of joy at the approach 
 of fo blelfed opportunity, and all the ads of virtue whatfoever, which have 
 indefinite relation to this and to other myfteries •, but yet are fpecially to 
 be exercifed upon this occafion, becaufe this is the moft perfed of external 
 ntes,andthemo{tmyfteriousinftrumentof (iindification and perfedion. 
 There is no timeor degree to be determined in this preparation^ but they, 
 to whom much is for^ivsn^ will love much^ and they, who underftand the ex- 
 cellence and holinefie of the myfterie, the glory of the gueft that comes to 
 inhabit, and the undecency of the clofet of their hearts by reafon of the ad- 
 herencies of impurity, the infinite benefit then defigned, and the increafe of 
 degrees by the excellence of thefe previous ads of holinefTe, will not be too 
 => cUm.Rom inquifitive into the neceflity of circumftances and meafures, but doe it hear- 
 1. 8. conhiK c. jj^y^ -jj^j devoutly, and reverently, and as much as they can, ever efteeming 
 ToUt.Tc.'i J. it neceflfary, that the adions of fo great folemnity ihould by fome adions 
 S.Aug.ep.ij. ofpiety attending like handmaids be diftinguiflied from common imploy- 
 lo^T lib! 4!"' rnents, and reiiurked for the principal and moft folemn of religious adions. 
 dc Tiin. c. 10. The Primitive Church gave the holy Sacrament to Infants ^ immediately af- 
 "HobcnhmaA- jct baptifm, and by that ad tranfmitted this propofition, that nothing was 
 p"cc7ndtgyaw- of abfolutc necclTity, b but innocency and purity from fin, and a being in 
 ri magi&dico the ftate ofgrace ; other adions of Religion are excellent addition to the 
 f/wfo»cfl'raL^ " ^'§"'^^ ^'^^ honour of the myfterie, but they were fuch of 
 
 puaficanifcd vvhich Infants were not capable. The fum is this •, after the greateft confo- 
 hoc dc lis duo ciation of religious duties for preparation, no man can be fufficiently wor- 
 l^mmaimnon thy lo communicatc-, let us take care, that we be not umvorthy by bringing a 
 gfavant. Gen. guilt with US, ot the remanent afFedion to a fin. 
 t^X F^ftglmo[us jane cor^vuh^ Dei, 
 
 Sed illi qui ini'itatur, noh qui invifus efi. 
 16. When the happy hour is come, in which the LORD vouchfafes to en- 
 
 "^ ter into us, and dwel with us and be united with his fervants, we muft then 
 
 do the fame ads over again with greater earneftnefte and intenfion^ con- 
 fefle the glories of G O D, and thy own unworthinefle, praife his mercy 
 with extafie of thankfgiving and joy, make oblation of thy felf, of all thy 
 £icu!ties and capacities, pray, and read, and meditate, andworfliip-, and 
 that>thou mayeft more opportunely do all this, rife early to meet the Bride - 
 groom, pray for fpecial afiiftance, enter into the alTembly of faithful people 
 cheerfully, attend there diligently, demean thy felf reverently, and ^^we 
 any otherment or drink reteive the body of thy Saviour with pure hands, with 
 
 holy
 
 i^irt II I . reception of the Sacrament, ^ o < 
 
 holy intention, withn he;irt hill of joy, and faith, and hope, and wonder 
 and Euchariil:. Thefe things I therefore let down irregularly, and without 
 method, becaiife in thefeadions no rule can be given ro all perfons-, and 
 onely fuch a love, and fuch a religion in general is to be recommended 
 which will overrun the banks, and not eahly ihnd confined within the mar- 
 gent of rules and artificial prefcriptions. Love and Religion arc boimdlefle, 
 and all ads of grace relating to the prefenr myfterie, are fit and proporti- 
 oned entertainments of our Lord. Thisonely remember, that we are ^ 
 by the myfterie of owe ^rt\?(-/ confederated in one body,and the communi- 
 on of Saints, and that the Sacrifice which we then commemorate wasde- 
 (igned by our LORD for the benefit of all his Church •, let us be fure to 
 draw all taithful people into the fociety of the prefen t bleffing, joyning with 
 the holy Man that minifters,in prayers and offerings of that myfterie for the 
 benefit of all foits of men, of C H R I S T S Catholick Church : And it 
 were alfo an excellent aft of Chriftian communion, and agreeable to the 
 pradife of the Cluuch in all ages, to make an oblation to G O D for the 
 poor-, that as we arc fed by C^r///^ W_)/, fo we alfo Hiould feed Chriphdy^ 
 making fuch returns as we can, a grain of Frankincenfe in exchange for a 
 Province, an ad of duty and Chriftian charity, as Eucharifticalfor thepre- 
 fent grace, that all the body may rejoyce and glory m the falvation of the 
 LORD. 
 
 After thou haft received that pledge of immortality and antepaft of glo- j-; 
 ry, even the LORDS body in a myfterie, leave not thy S A V I O U R 
 there alone, but attend him with holy thoughts and collcrquies of prayer and 
 Eucharift. It was ibmetime counted infamous for a woman to entertain a 
 fecond love, till the body of her dead husband was diflblved into afhes, and 
 difappcarcd in the form of a body. And it were well that fo long as the con- 
 fecrated fymbols remain within us according to common eftimate , we 
 flioiild keep the flame bright, and the perfume of an adual devotion burn- ^^''{5 «'''»'"^« 
 ing, that our communion be not a tranfient ad, but a permanent and lafting lomplt'atwmlls 
 entercourfe with our L O R D. But in this every man beft knowes his own fi»'e>Mt^. 
 opportunities and neceflTuies of diverfion •, I onely commend eai'neftly to ^t^^^^'^alwc 
 pradife, that every receiver Ihould make a recoUedion of himfelf, and the fvofJd^ijTi 
 adions of the day, that he improve it to the beft advantage, that he ftiew j';'-™ :? •'H"*' 
 unto our L O R D all the defeds of his houfe, all his poverty and weak- ^J^UUil'L- 
 nefles :, and this let every man doe by fuch adions and devotions, which he '***'• P^"*'" 
 can beft attend, and himfelf by the advice of a fpiritual man findesofbeft 
 advantage. I would not make the pradife of religion, efpecially in fuch ir- 
 regular inftances to be an art, or a burden, or a fnare to fcrupulous perfons : 
 What S. Paid faid in the cafe of charity, I fay alfo in this : Hethatfoms 
 fkiiti fully fhall reap plentifully, and hethat forves fparingly 0) all gather :it the 
 fame rate-, let every man do ai himfelf purpofeth in his heart: onely it were well 
 in this Sacrament of love we had fome correfpondency, and proportio- 
 nable returns of charity, and religious affedions. 
 
 Some religious perfons have movedaQueftion,Whetfier it were better jg. 
 to communicate often or feldom :" as thinking it more reverence to thofc 
 holy myfteries to come but feldom, while others Giy, it is greater religion or 
 charity to come frequently. But I fuppofe this queftion does not differ 
 much from a difpute, Whether is better to pray often, or to pray feld®m f 
 For whatfoever is commonly pretesded againft a frequent <:o>T!munion, 
 
 Z 7. may
 
 <c^ Of the injlitution and piniii 
 
 nuy in its proportion objeft againft a folemn prayer •, remanent affedi- 
 on to a iin , enmity with neighbours , fecular avocations to the height of 
 care and trouble: tor thefe cither are great undecenciesm order to a ho- 
 ly prayer, or elie are dired irregularities, and unhallovv the prayer. And the 
 celebration of the holy Sacrament is in it felf, and its own formality a-facicd, 
 folemn, and ritual prayer ; in which we invocate G O D by the merits ol 
 CHRIST, expreffing that adjuration not onely in words but in adu.il 
 reprefcntment, and commemoration of his paifion : And if the necelTities ot 
 the Church were well conlidered, we Ihould finde that a daily facrificeoi 
 prayer, and a daily prayer of facrifice, were no more but what her condition 
 requires-, and I would to G O D the governours of Churches would take 
 care, that the necelTities of Kings and Kingdomes, of Churches and States, 
 were reprefented to GOD by the mofl Iblemn and efficacious interceffions-, 
 and C H R I S T hath taught us none greater then the praying in the virtue 
 aud celebration of his facrifice. And this is the counfel, that the Church 
 received from Ignntius: Haftenfrequemly lo aff roach the Euchartfi^ the glory of 
 r- GOD. For when this ts daily cehhrated^ we break the powers of Sat an ^ who turns 
 
 all his actions into hoftilities and darts of fire. But this concerns the minifters 
 cfReligion, who living in communities and coUedges muft make religion 
 the bufinefl'e of their lives, and fupport kingdomes, and ferve the intercfl of 
 Kings by the prayer of a daily facrifice. And yet in this miniftery the Clergy 
 may ferve their own neceflary affairs, if the miniftration be divided into 
 courfes , as it was by the oeconomy and wifdome of Solomon , for the 
 Temple. 
 I p. But concerning the communion of fecular and lay perfons, the confide- 
 
 " vei Genm- ration IS fomething different. * S. yJu/lin gave this anfwer to it : To receive 
 '^'"''i'J'^' ^' ^he Sacrament every day^ I neither praife nor reprove •, at leaft let them receive 
 ESC ej. ogmat. j^ ^^^^y LORDS day. And this he fpake to husbandmen and merchants. 
 At the firft commencement of Chriftianity, while the fervors Apoftolical, 
 and the calentures of Infant Chriftendom did laft, the whole aflembly of 
 faithful people comunicated every day: and this lafted in Rome & Spain until 
 Epid.io. Kd the time oiS.Jerome.^conce:ning which diligence he gives the (ame cenfure, 
 Lucinum. which I now recited from S. ^»/?/» ^ for it fuffered inconvenience by rea- 
 fon of a declining piety, and the intervening^ of fecular interefts. But then 
 fo«f nobis ^^ ^^"^^ ^° ^^^^ ^ weG)i. -y and yet that was not every where ftridly obferved 5 
 ttcttvdmmme but that it be received once every fortnight S./://^/-^^? counfels very ftrong- 
 femfer,veijm' \y lo EujlochiumdihoVf v'wsm ^ Let the virgins confefle their fins twice every 
 vommc;im,ac- Tttoneth^ or ojtner.^ and bemg jerttficd with the communion of the Lords body let 
 
 ccpte co/foic them manfully fight againfi the devils forces and attempts. A while after, it 
 mnte"u'kb!a'e ^^^^ ^'^ ^^^^ ^ moneth, then once a year, then it fell from that too, till all 
 gaudentibui&c. the Chriftians in the Weft were commanded to communicate every Eafter 
 • c"' -1 L ^y ^^^ decree of a "^ great Councel above 500 years fince ^ but the Church 
 ^''"' oi England finding that too little, hath commanded all her children to re- 
 ceive thrice every year at leaft, intending that they fliould come oftner, but 
 of this fhe demands an account •, for it hath fared with this Sacrament as 
 with other adions of religion,which have defcended from flames to ftil fires, 
 from fires to fparks, from fparks to embers, from embers to fmoke from 
 fmoke to nothing 5 and although the publick declenfion of piety is fuch, 
 that in this prefent conjundure of things it is impoflible men rtiould be re- 
 duced to a daily communion, yet that they are to communicate frequently 
 
 is
 
 pattiii. reception of the Sacrament. 507 
 
 is fo a duty, th.it as no excufe but impofTibility cm make the omilTion inno- 
 cent-, fo the lode and con feqiient want is mfiniteand invakiable. 
 
 For the holy Communion being a remembrance and facramental rcpe- lo. 
 tition of C H R I S T S paiTion, and the apphcation of his facrihce to us, Thom. Aqui 
 and the whole Catholick Church •, as they, who leldom communicate,de- '°J°'"^-''=^-' 
 light not to remember the palTion of our LORD, and linagainft his very 
 purpofe, and one ot the defigncs of inff itution •, lb he cares not to receive 
 the benefits of facrifice, who lb neglefts their application, and reducing 
 u them to adual profit, and reception •, Whence came the lanftimony ol' 
 u the primitive Chriftians:" whence came their ftridobl'ervation of the divine a 
 
 << Command men tsc" whence was it that they perfevered in holy adions with 
 " hope, and an unweary diligence •: from whence did their delpiiing world- 
 '' ly things come, and living with common polleflion, and the diftributions 
 " of an univerfal charity :■ whence came thefe and many other exxcUencies, 
 «■ but from a cooftant prayer, and a daily Eucharift ■: They who every day 
 u reprefented the deatli of C H R I S T, every day were ready to die for 
 « C H R I S T •, It was the difcourfeof an ancient and excellent perfon. 
 And if we confider, this Sacrament is intended to unite the fpiiits and af- 
 fections of the world,and that it is diffliiive and powerful to tb.is purpofe,[/(?r 
 wcare onehfld-j (faith S. Fatd) beaiuje rve fartake of enehreud :']^o^\h\y\vt 
 may have reafon to fay, that the wars of Kingdomes, the animolitic of Fa- 
 milies, the infinite multitude of Law-fuits, tlie perfonal hatreds, and the uni- 
 verfal want of charity, which hath made the world miferableand wicked, 
 may in a great degree be attributed to the negled of this great fymbol and 
 inftrument of charity. The Chalice of the Sacrament is called by Saint Faul^ 
 Tbeiup ofblcping •, and if children need every day to beg blefling of their ^ 
 parents, if we alio thirft not after this cup of blelTing, blelTing may be far 
 from us. It is called the communication of the blood of C H R I S T ; and 
 it is not imaginable that man fliould love Heaven, or felicity ,or his LORD, 
 that defires not perpetually to bathe in that falutary ftream, the blood of the 
 holy J E S U S, the immaculate Lamb of GOD. 
 
 But I finde, that the religious fears of men are pretended a colour to ex- 21, 
 cufe thisirreligion. Men are wicked, and not prepared, and bufie, and full 
 ofcares, and affairs of the world 5 and cannot come with due preparation, 
 and therefore better not come at all : Nay men are not alhamed to (ay, they 
 are at enmity with certain perfons, and therefore cannot come. Concerning 
 thole perfons, who are unprepared, becaufe they are in a ftate of fin orun- 
 charitableneiVe, it is true, they muff not come ; but this is lb far from excu- 
 fing their not coming, that they encreafe their fin, and fecure mifery to 
 themfelves,becaufe they doe not Uj a fide every weight, and the fm that dothfo 
 eafily hejet them^ that they may come to the marriage Supper. It is as if we 
 fhould excufe our felves from the duties of charity, by faying we are un- 
 charitable 5 from giving almes, by faying we are covetous-, from chaffity, 
 by faying we are lafcivious. To fuch men it is jufl that they graze with the 
 Goats, becaufe they refafe to wafli their hands, that they may come to the 
 fuppcr of the Lamb. 2. Concerning thofe that pretend cares and incum- 
 brances of the world] if their affairs make fin and imfure affedions to (ink 
 upon them, theyaiein thefirftconfideration-, but if their office be necefTa- 
 ry, jufl, or charitable, they immie Martha, and choofe the lelfe perfedl 
 part, when they negled the offices of Religion for duties OeconomicaL 
 
 Z z 2 3. But
 
 rc8 0/ the hijlitution and p>rtm. 
 
 2. But the other fort have more pretence and tairer virtue in their outfide. 
 They fuppofc like the Perlian Princes, the feldomer fuch myftenous rites 
 are (cen, the more reverence we Ihall have, and they the more majefty : and 
 they are fearfull left the frequent actredation of them Ihould make usleffe 
 to value the great earnefts ot our redemption and imm.ortality. It is a pious 
 confideration, but not becoming them •, for it cannot be, that the Sacra- 
 ment be undervalued by frequent reception without the great unworthi- 
 ^ nelle of the perfons, fo turning GODS grace into lightnelle and loathing 
 
 Manna: nay it cannot be without an unworthy communication-, for he 
 that receives worthily, encreafes in the love of G O D and religion -, and 
 the fires of the altar are apt to kindle our fparks into a flame-, and when 
 CHRIST our LORD enters into us, and we grow weary of iiim, or 
 leile fond of his frequent entrance, and perpetual cohabitation, it is an infal- 
 lible figne we have let his enemy in, or are preparing for it. For this is the 
 ^ difference between fecular and fpiritual objeds: Nothing of this world hath 
 
 any pleafure in it long beyond the hope of it ^ for the poifefTion and enjoy- 
 ment is found fo empty, that we grow weary of it -, but whatfoever is fpiri- 
 tual, and in order to GO D, is leffe before we have it, but in the fruition 
 it fwels our defires, and enlarges the appetite, and makes us more receptive 
 and forward in the entertainment -, and therefore thofe adts of religion that 
 fetusforwardin time, and backward in affedtion, do declare that we have 
 not well done our duty, but have communicated unworthily. So that the 
 mending of our fault will anfwer the objedion. Communicate with more 
 devotion, and repent with greater contrition, and walk with more caution, 
 and pray more carneftly, and meditate diligently,and receive with reverence 
 and godly fear, and we fhall finde our aUedions encreafe together with the 
 De Saaam.i. J- fpiritual emolument, ever remembring that pious and wife advice of S. ^w- 
 c. 4. broje ■■ Receive every day^ that which may profit thee every day. But he that is 
 
 not djfpofed to receive it every day^ is not fit to receive it every year. 
 22. And if after all diligence it be ftill feared that a man is not well prepar'd, 
 
 I muft fay that it is a fcruple, that is, a trouble beyond a doubt, and without 
 reafon, next to fuperftition, and the dreams of religion. And it is nouriOied 
 by imagining, that no duty is accepted, if it be lefle then perfedion,and that 
 G O D is bufied in heaven, not oncly to deftroy the wicked, and to dafli in 
 pieces vefTelsofdifhonour, but to break a bruifed feed in pieces, andtocaft 
 Tcmpejiwm the fmoking flax into the flames of hell. In oppofition to which we muff 
 'cmfclnifile'', . l'now,that nothing makes us unprepared but an evil confcience,a ftate of fin, 
 tcpitaspn' or a deadly ad^ but the lefTer infirmities of our life, againft which we daily 
 s.chryfoit. ftrive, and for which we never have any kindnefTe or affedions.are not fpots 
 in thefe feafls of charity, but inftruments of bumiHty, and ftronger invitati- 
 ons to come to thofe rites, which are ordained for corroboratives againft in- 
 firmities of the foul, and for the growth of the fpirit in the ftrengths of 
 GOD. For thofe other ads of preparation, which precede and accompany 
 the duty, the better and more religioufly they are done, they are indeed of 
 more advantage, and honourary to the Sacrament -, yet he that comes in 
 the ftate of grace, though he takes the opportunity upon a fuddain offer fins 
 not-, and in fuch indefinite duties, whole degrees are not defcribed, it is 
 good counfelltodoourbeft, butitisiU tomake them inftruments of fcru- 
 ple, as if it were eflentially neceflary to do that in the greateft height, which 
 is onely intended for advantage and the fairer accommodation of the my- 
 
 fterie.
 
 Part III. reception of the Sacrament, ^c^ 
 
 ftery. But thefe very adts , if they be eftcemed neceffary preparations to 
 the Sacramenr,arc the greateft arguments in the world,that it is beft to com- f 
 miinicate often, becaufe the doing of that, which muft fuppofe the exercife 
 of fo many graces, muft needs promote the intereft of religion, and difpofe 
 ftrongly to habitual graces by our frequent and folemn repetition of the 
 ads. It is neceflary that every communicant be firft examined concerning 
 the ftate of his foul, by himfelf or his fuperiour , and that very fcrutiny is in 
 admirable order towards the reformation of fuch irregularities, which time 
 and temptation, negligence and incurioufnede, infirmity or malice hath 
 brought into the fecret regions of our will and underftanding.Now although 
 this examination be therefore enjoyned, that no man (hould approach to 
 the holy Table in the (late of ruine and reprobation, and that therefore it is 
 an aft not of direft preparation, but an enquiry, whether we be prepared or 
 no, yet this very examination will finde fo many little irregularities, and fo 
 many great imperfeftions, that it will appear the more necedary, to repair 
 the breaches and lefler ruines by fuch afts of piety and religion -,' becaufe 
 every communication is intended to be a nearer approach to G O D, a fur- 
 ther ftep in grace, a progrefTe towards glory, and an inftrument of perfedi- 
 on ; and therefore upon the ftock of our fpiritual interefts, for the purchafe 
 of a greater hope, and the advantages of a growing charity, ought to be fre- 
 quently received, lendwiththewordsofapiousand learned perfon; itis j^hin Gerfon 
 A vain fear and an imprudent reverence^ thstfrocraflinates and de f err es going to in Mignifica°" 
 the LORD^ that calls them •, they deny to go to the fire pretending they are 
 Cold, and refufe phyfick becaufe they need it. 
 
 The P R A Y E R . 
 
 r\ Blc(Jedaf}d Eternal^ ESUS, rvhogavefl thjfelfafacrificefor our fim^thj 
 ^^ body for our (piritualfood , thy blood to nounflj our [pirits, and to quench the 
 flames of hell andlujl^ who dtdflfo love m^ who were thine enemies^ that thou de- 
 ftredjl to reconcile tis to thee^ and becamejl all one with ta^ that we may live the 
 fame life^ think the fame thoughts^ love the fame love^ and be partakers of thy re- 
 furrection and immortality : Of en every window of my foul^that I may be full of 
 light, and may fee the excellency of thy love^ the merits of thy facrifce, the bitter- 
 nejje ofthypafion, the glories and virtues of the myflerious facrament . L o RD 
 let me ever hunger and thtrfl after this inflrumi'nt of righteoufnefjcy let me have 
 Mogufl or reltjh of the unfattsfying delights of things below, but let my foul dwell in 
 thee Jet me for ever receive thee fpiritually, and very frequently communicate with 
 theefacramentally. and imitate thy virtues fioufly^ and flriSlly^ and dwell in the 
 fleafurcs of thy houfe eternally. LORD, thou haft prepared a table for me, 
 againft them that trouble me-,/tf/ that holy Sacrament of the Eucharifl be to me a 
 defence andjhield, a nourijhment and medicine J ife and health, a means offanHi- 
 f cation and fpiritual growth, that I receiving the body of my dear eft LORD may 
 be one with his myfiical body, andofthefamefpirit united with indi(Joluble bonds 
 of a fir ong faith, and a holy hope^ and a never failing charity, that from this vetle 
 I maypajje into the viftons of eternal clarity Jrom eating thy body to beholding thy 
 faeein the glories of thy everlaftingkingdom,0 bleffed and eternal fefus. Annen, 
 
 Z Z 3 Ad.S i.CT.
 
 510 
 
 Part III. 
 
 Jd. S EC r. I y 
 
 Confiderations of the accidents happening on the 
 Vc'ffcrs of the Tafsion. 
 
 j^ "^jn ^ yWcn JESUS had fupped and fang a hynin , and prayed 
 \ /\ / and exhorted, and comforted hisDifciples with a farewell 
 T V fermon, in which he repeated fiich of his former precepts, 
 which were now (^polite to the prefent condition , and re-inforced them 
 with proper and pertinent arguments , he went over the brook Cedron, 
 and entred into a garden, and mto the prologue of his Palfion, choofing 
 that place for his agony and latisfadory pains, in which the firft fceneof hu- 
 rnane mifery was reprelented, and where he might beft attend the offices of 
 devotion preparatory, to his death. Befidcs this he therefore departed from 
 the houfe, that he might give opportunity to his Enemies furprife , and yec 
 not incommodate the good man, by whole hofpitality they had eaten the 
 Ettnminhoito Pafchal lamb-, fo that he went like a lamb to the flaughter , to the garden 
 ''''''?g''^i^"'^|f'^"astoaprifon, as if by an agreement with his perfecutors he had expelled 
 vc'iabmemm:- their arreft, and ftayed there to prevent their further enquiry. For fo great 
 mat Judteis fc ^ygj his dcfirc to pay our ranfome, that himfelf did ailift by a forward pati- 
 TheMhyi!' ^"^^^5 ^"^^ adive opportunity towards the perfecution : teaching us, that by 
 an adive zeal and a ready fpirit we afTifl: the defignes of G O D S glory , 
 though in our own fufferings and fecular infelicities. 
 2. When he entred the garden , he left his Difciples at the entrance of it, 
 
 calling with him onely Petrr^ J'-amcs^ and ^John •, he withdrew himfelf from 
 the reft about a ftones caft , and began to be exceeding heavy. He was 
 not fo fad till he had called them , (for his forrow began when he pleafed^ 
 which forrow he alfo chofe to reprefent to thofe three , who had feen his 
 transfiguration, the earneft of his future glory , that they might fee of how 
 great glory for our fakes he difrobed himfelfe , and that they alio might by 
 the confronting thofe contradictory accidents obierve , that GOD ufes 
 to difpenfe his comforts , the irradiations and emiffions of his glory , to 
 be preparatives to thofe forrows, with which our life muft be allayed and 
 feafoned-, that nonefliould refufe to partake of the fufferings of CHRIST, 
 if either they have already felt his comforts, or hope hereafter to wear his 
 crown. And it is not ill obferved , that S. reter being the chief of the 
 Apoftles and Dodor of the circumcifion , S. J'ohn being a Virgin , and 
 S.^P^ww the firft of the Apoftles that was martyred, were admitted to 
 CHRISTS greateft retirements, and myfterious fecrecies , as being 
 perfons of fo fingular and eminent difpofitions , to whom according to the 
 pious opinion of the Church, cfpecial Coronets are prepared in heaven, be- 
 fides the great Crown of righteoufnefle , which in common lliall beautifie 
 the heads ofall the Saints-, meaning this, i\\:\t Doctors^ Virgim ^ andi^/4r- 
 tys fhall receive even for their very ftate of life, and accidental graces more 
 eminent degrees of accidental glory, who like the Sun reflecting upon a 
 lympid fountain receives its rayes doubled without any increment of its 
 proper and natural light. 
 
 JESUS
 
 Pare 111. Conltdcrations of the accident i on the (^c, k \ i 
 
 JESUS beg.in to be exxeeding foriowfiil , to be fore amazed and fad ,„ 
 even to death. And becaiiCe he was now to fulier the pains of our lins, there 
 began his paflfion , whence our lins fpring. From an evil Aivrrr and a pre- 
 varicating fpirit all our iins arife ; and w the fpirit of C H R I S T began 
 his forrow , where he truly felt the full value and demerit of finne, 
 which we think not worthy of a tear or a hearty ligh , but he groaned and 
 fell under the burden. But therefore he took upon him this ladnefle, that 
 our impertedf forrow and contrition might be hcighcned in his example, 
 and accepted in its union and confederacy with his. And JESUS ItiU 
 deiigned a further mercy for us , for he fanc^ifted the paflfioii of fear , and 
 hallowed nawival fadneffes, that we might not think , the infelicities of our 
 nature, and the calamities of our temporal condition to become criminal, 
 fo long as they make us not omit a duty , or difpole us to the eieiflion of a 
 crime, or force us to fwallow a temptation , nor yet to exceed the value of 
 their impuHive caule. He that grieves for the loHe of f; lends , and yet h id 
 rather lofe all the friends he hath, tlien lofe the love ot GOD, hath 
 the forrow of our LORD for his precedent. And he that fears death, 
 and trembles at its approximation, and yet had rather dye again, then (inne 
 once, hath not finned in his fear , CHRIST hath hallowed it , and the 
 necelTitous condition of his nature is his excufe. But it were highly to be 
 wiihed, that in the midft ofburcarelies and levitits offociety, in our fefti- 
 vities, and triumphal merriments , when we laugh at folly , andrejoycem 
 finne, we would remember , that for thofe very merriments our blefled 
 LORD felt a bitter forrow •, and not one vain and finful laughter , but 
 coft the holy JESUS a ibarp pang and throe ofpaffion. 
 
 Now that the holy JESUS began to taff e the bitter cup , he betook 4. 
 him to his great antidote , \vhich himfelfe the great Phyfici an of our fouls 
 prefcribed to all the world to cure their calamities , and to make them pafle 
 from miferies into virtue, that fo they may arrive at glory ; he prayes to his 
 heavenly Father, he kneels down, and not onelyfo, but falls flat upon the 
 earth, and would in humility and fervent adoration have defcended low as 
 the centre-, he prayes with an intenfion great as his Ibrrow , and yet with a 
 derelidtion fo great , and a conformity to the divine will fo ready, as if it 
 had been the mofl indifferent thing in the world for him to be delivered to > 
 
 death, or from it-, for though his nature did decline death, as that which 
 hath a natural horror and contradidion to the prefenc interefl of its prcfer- 
 vauon , yet when he looked upon it , as his heavenly Father had put it into 
 the order of redemption of the world , it was that baptifme, which he was 
 ftraighnied till he had accomplilhed. /\nd now there is nor in the world 
 any condition of prayer, which is ellential to the duty , oranycircumflan- 
 ces of advantage to its performance, but were concentred in this one in- 
 ftance-, Humility of Ipirit, lowlinelTe of deportment, importunity of 
 defire , a fervent fpirit , a lawful matter , reCignation to the will of 
 GOD, great love, the love of a Son to his Father, (which appellative 
 was the form of his addrelle) perfeverance , (he went thrice, and pray- 
 ed the fame prayer: ) it was not long , and it was fo retired , as to have the 
 advantages of a lufficient folitude and opportune recollection, for he was 
 withdrawn from the moft of his Difciples , and yet not lb alone as to lofe 
 the benefit of communion , for Peter and the two Boana-^es were neer him •, 
 CHRIST in this prayer, vvhicli was the moft fervent,'^ that he ever made 
 
 on
 
 ^ I z Confideratiom of the accidents Part iii. 
 
 on earth, intending to tranfmit to all the world a precedent of devotion to 
 be tranfcribed, and imitated •, that we fliould caft all our cares , and empty 
 them in the bofome of G O D , being content to receive fuch a portion of 
 our trouble back again, which he aflignes us for our fpiritual emolument. 
 5: The holy JESUS having in a few words poured out torrents of in- 
 
 nocent defnes, was pleafed ftill to interrupt his prayer, that he might vifit 
 his charge, that little flock , which wasprefently after to be fcattered : he 
 was careful of them in the mid ft of his agonies •, they in his fufferings were 
 faft afleep. He awakens them , gives them command to watch and pray, 
 that is, to be vigilant in the cuftody of their fenfes , and obfervant of all ac- 
 ^ . ^ cidents , and to prav that they may be ftrengthened againft all incurfions of 
 M^^.iiU- enemies and temptations-, and then returns to pray er^ and lo a third time : 
 iivi^^ov his devotion ftill encrealing with his forrow , and when his prayer was full, 
 lu<^ivi°^. and his forrow come to a great meafure , after the third , G O D fent his 
 BxtoifiHs ora. Angcl to coiTifort him •■, and by that ad of grace then onely exprelfed, 
 ^'"\ ^"^fcd'^' hath taught us to continue our devotions fo long as our needs laft. It may 
 litT Alii flu- be, G O D will not fend a comforter till the third time, that is, after a long 
 mrcMmtper expcftation, and a patient fufferancc , and alafting hope: in the interim 
 Imtenjius.i q q j) fupports US With a fecret hand , and in his own time will refrefti the 
 fpirit with the vifitations of his Angels , with the emifTions of comfort 
 from the Spirit , the comforter. And know this alfo, that the holy Angel, 
 and the L O R D of all the Angels ftands by every holy perfon , when he 
 prayes, and although he drawes before his glories the curtain of a cloud, yet 
 in every inftant he takes care we ftiall not perifli , and in a juft feafon dif- 
 folvcs the cloud , and makes it to diftill in holy dew , and drops , fweet as 
 ^jidtZZft Manna, pleafant as Nard, and wholefome as the breath of heaven. And 
 iatio»e<7«<e(fo- fuch was the confolation which the holy JESUS received by the mini- 
 uTdZ"T' ft^'y 0^ ^^^ ^"8^^ > reprefenting to CHRIST the L O R D of the 
 ^luxlt rcmfm- Angels , how necelfary it was that he fliould dye for the glory of G O D, 
 tarn aim cfi ^^at in his paflion his juftice, wifdome, goodnefle, power, and mercy fliould 
 '„LS,ir'fliine,thatunlefl'e he died all the world fliould perifli-, but his blood fliould 
 fubtraaa dole- obtain their pardon •, and that it fliould open the gates of heaven, repair the 
 ^*^^''^"J||J^''-ruine of Angels, eftablifli a holy Church, beprodudive of innumerable 
 1 *. * '" "" adoptive children to his Father , whom himfelfe fliould make heirs of glo- 
 ry ; and that his paflion fliould foon pafte away , his Father hearing and 
 granting his prayer , that the cup fliould pafte fpeedily , though indeed it 
 ftiould pafte through him •, that it fliould be attended and followed with a 
 glorious refurredion , with eternal reft and glory of his humanity , with 
 the exaltation of his Name , with a Tupreme dominion over all the world, 
 and that his Father fliould make him King of kings , and Prince of the Ca- 
 tholick Church. Thefe or whatfoever other comforts the Angel miniftred, 
 were fuch confiderations which the holy JESUS knew, and the Angel 
 knew not but by communication from that GOD, to whofe aflfumed 
 .„. humanity the Angel fpake, yet he was pleafed to 
 
 ?:};£:£fZ^:!!:'"' receive comfort from his fervant , juft as G O D 
 
 Kes mhanda ' Joim dans gaudium receives glory from his creatures, and as he rejoyces 
 
 x« I chc fumt ("^^^"^-^^^^ ^^^,^j in his own works , even becaufe he is good and gra- 
 cious, and is pleafed fo to doe^ and becaufe himfelfe 
 had caufed a voluntary fadnefte to be interpofcd between the habitua' 
 knowledge and the a^ualconfideration of thefe difcourfes 5 and we feel a 
 
 pleafure
 
 Par: III. OH thc VcfpCVS of the TdfilOU. ^ I ^ 
 
 pledfure when a friendly h.ind layes upon our wound the plaifter, which our 
 lelves have made-, and applies fuch inltruments and confideiations of com- 
 fort, which we have in notion and an ineftedlive h.ibit , but cannot reduce 
 them to ad , becaufe no man is fo apt to be his own comforter -, which 
 GOD hath thereforepermitted, that our needs lliould be the occafion of 
 a mutual charity. 
 
 It was a great feafon for the Angels coming, becaufe it was a great ne- 6. 
 ceflity, which was incumbent upon our L O R D •, for his fadncife , and 
 his agony was fo great, mingled and compounded of forrowand zeal , fear 
 and delire, innocent nature and perfedl grace , that he fweat drops as great 
 as if the blood had ftarted through little undilcerned fondnels , and outrun 
 the ftrcams and rivers of his Crofle-, ■ Euih^mim^ and ^' 'Theoph)ldct fay, that , i„ ^ , ^^^^ 
 the Evangelifts ufe this, as a tragical expreflion of thegreateft agony , and " in -.z.I'kx.' 
 an unufual fweat, it being uiual to call the tears of the greareft forrow, tears 
 of blood •, but from the beginning of the Church it hath been more gene- 
 rally apprehended literally , and that fome blood mingled with the ferous 
 fubftance iflued from his veines in fo great abundance, that they moyftened 
 the ground , and bedecked his garment, which (food like a new firmament 
 ftudded with ihrs, portending an approaching ftorm-, Now he came from 
 Sozrah xvith his garments red andbloodjt, and this agony verified concerning 
 the holy JESUS thofe words of D.xvid ; [^I am poured out like wjfc>\ my 
 bones are d/fperjid^mj heart in the mid(l of mj Lodj is like mehir,'^ '^^•'^'1 ^^it^l^ J"Oii. Mirt. 
 ^tijiin Martyr. <^ I'ef?erable Bede faith , that the delcending of thefe drops of ^^'^'-Trypb. 
 blood upon the earth befides the general purpofe, hadalfo a particular re- dc'be'3^fili^ 
 lation to the prefent infirmities of the /^poftles , that our blefled LORD Dei. 
 obtained of his Father by the merits of thofe holy drops , mercies, and fpe- ^nfecrV^"*^* 
 cial fupport for them -, and that effufion redeemed them from the prefent Hieron. i.dc"^' 
 participation of death. And S. Anfitn meditates that the body of our "'*''• '^''"■• 
 L O R.D all overfpread with drops of bloody fweat did prefigure the fu- c'mr.'hJfef!' 
 ture ftate of Martyrs, and that his body myftical lliould be clad in a red gar- •'^"^ "jum' 
 ment variegated with the fymbols of labour and p.t\sion , fweat and blood .• ^j.^^ Am 
 by which himlelfe was pleafed to purifie his Church, and prefent her to ni.is.Epi^h^n. 
 GOD holy and fpotleff' What collateral defignes and tacite fignifica- f ^'''- . 
 tions might be defignedb ;: is myfterious fweat, I know not; certainly it ' ' ''" "'' 
 was a fad beginning of a moiL dolorous palTion-, and fuch grieft, which have 
 fo violent, permanent and fudden effects upon the body , which is not of a 
 nature fymbolical tointeriourj- ' immaterial caufes , are proclaimed by 
 fnch marks to be high and violent, '^^t have read of forae perfons, that the 
 grief and fear of one night hath put a Co » "'♦^ fnow upon their heads, as 
 if the labours of thirty yeers had been extra(ff ed , and the quintefTence 
 drank off in the palfion of that night : but if nature had been capable 
 of a greater or more prodigious imprefle of palTion then a bloody 
 fweat ; it muft needs have happened in this agony of the holy J E- 
 SUS, in which he undertook a grief great enough to make up tlie nn- 
 perfed contrition of all the Saints, and to fatisfie for theimpenittncies 
 of all the world. 
 
 By this time tlie Traitour ^ud^ was arrived at Geihfcmane , and being in ji 
 the voicinage of the garden, JESUS rifes from his prayers, and iirft calls 
 Ills Difciples from their fleep, and by an irony feems to give them leave to 
 fleepon, but reproves their drowfinefl'e , when danger is fo rieer, and 
 
 bids
 
 «ji4 Conjiderations upon the accidents Partiii. 
 
 bids them henceforth take their reft, meaning, if they could fordnnger, 
 which now was indeed come to the garden doors-, but the holy JESUS, 
 that it might appear, he undertook the paffvon with choice and a free eledli- 
 on, not onely ref ufed to flye, but called his Apoftles to rife that they might 
 meet his murderers , who came to him with i'words and ftaves , as if they 
 were to furprife a Prince of armed out-laws,whom without force they could 
 not reduce. So alfo might Butchers doe well to goe armed, when they are 
 pleafed to be afraid of lambs , by calling them Lions, -fudus oneJy difco- 
 vered his Mafters retirements, and betrayed him to the opportunities of an 
 armed band; for he could not accufe his Mafter of any word or private adfi- 
 on, that might render him obnoxious to fufpicion, or the Law. For fuch are 
 the rewards of innocence and prudence, that the one fecures againft iin, the 
 other againft fufpicion and appearancies 
 8' The holy JESUS had accuftomed to receive every of his Difciples 
 
 after abfence with entertainment of a Kifle, which was the endearment of 
 perfons , and the expreifion of the oriental civility ^ and 9^k^^ was con- 
 fident that his Lord would not rejed; him, whofe feet he had wallied at 
 the time, when he foretold this event , and therefore had agreed to fignilie 
 him by this * figne ; and didfo, becinninq wMrre 
 * j:gmm facnugum ! pUcUrm fugun- ^^'^^^ ^ ^^^ ^^^j breaking the peace oT his L^O R D 
 
 ci! indicium , pads -nrnpitiir smamintm- by the fymbole of kindnefle ; which becauie J E- 
 Aug. Serm. 11. S U S entertained with much evenneffe and chari- 
 
 Sfr:;^/iSrr ^^^le exprenions, calling him [ Fnend, ] hegave 
 
 ^uaUs emnt imom carmine c vidcncc, that if he retained civilities to his greateft 
 
 ^m u canmt> & '»od"^^'»^' J^ ^^^^^^_ enemies in the very ads of hoflility , he hath ban- 
 quets and crowns and fcepters for his friends , that 
 adore him with the kifTes of charity , and love him with the fincerity of an 
 affedionate fpirit. But our blelTed LORD, befides his effential fweet- 
 neffe, and ferenity of fpirit, underftood well , how great benefits himfelfe 
 and all the world were to receive by occafion of that ad of ^«i^ •, And 
 our greateft enemy does by accident to holy perfons , the offices of their 
 deareft friends ^ telling us our faults, without a cloak to cover their defor- 
 mities, but out of malice laying open the circumftances of aggravation, 
 doing us affronts, from whence we have an inftrument of our patience, and 
 reftraining us from fcandalous crimes, left we become a [com and rep oof to 
 them that hate u-s. And it is none of G O D S leaft mercies , that he per- 
 mits enmities amongft men, that animofities and peevidinefTe may reprove 
 more fharply , and corred with more feverity and fimplicity then the gen- 
 tle hand of friends , who are apter to binde our wounds up , then to dilco- 
 ver them, and make them fmart-, but they are to us an excellent probation, 
 how friends may beft doe the offices of friends , if they would take the 
 plainnefTe of enemies in accufing , and ftill mingle it with the tenderneffe 
 and good affedions of friends. But our bleiTed Lord called ^udoj [Friend, J 
 as being the inftrument of bringing him to glory , and all the world to par- 
 don, if they would. 
 9' JESUS himfelfe begins the enquiry , and leades them into their 
 
 errand , and tells them hee was JESUS of Nazareth whom they 
 fought. But this alio , which was an anfwer fo gentle, had in it a 
 ftrength greater then the Eaftern winde , or the voice of thunder-, 
 f(?r G O D was in that ftill voice , and it ftruck thera downe to the 
 
 ground;
 
 partiii. on the Vefpers of the Tafsion. 5 1 5 
 
 ground-, "And yet they, and Co doe we Hill per- J'^'-pf '-"' aWiMnf/ m*x«<^^*( *'^'"- 
 lift toperfecute our LORD, and to provoke the ^A^^P\o,^rrVvi^,i-m<;iiv\wTow\n, 
 eternal GOD, who can with tlie breath ot his Ufmiu , i/rpo-^'ms , d-ni),tt A*»A«in 
 mouth, with a word, or a li^ne, or a thought reduce ^'"^^'^ ^"""' 
 US into nothing, or into a worfe condition , even an ^- ^>^"- ^A^han^f.s.Leo.c^f. 
 eternal dur.ition of torments, and cohabitation with a never ending mifery. 
 And it we cannot bear a folt anfwer ot'the merciful GOD, how ihall wc 
 dare to provoke the wrath of the Almighty Judge C But in this inftance 
 there was a rare mixture of efteds , as there was in CHRIS T of na- 
 tures : The voice of a man,and the power of GOD. For it is obferved by 
 the Dodors of the primitive ages , that from the nativity of our LORD 
 to the day of his death, the Divinity and Humanity did fo communicate in 
 cffeds, that no great adion pa(Ied,but it was like tlie Sun lliining through a 
 cloud, or a beauty with a thin veil drawn over it , they gave illuTlration and 
 teftimony to each other. The holy JESUS was born a tender and a 
 crying infant, but is adored by the Magt as a King • by the Angels, as their 
 God. He is,circumcired as a man , but a name is given him to fignifie him 
 to be the Saviour of the world. He flies into Egypt like a diftrefled childe 
 under the condudt of his helples parents, but as foon as he enters the Coun- 
 trcy, the Idols fall down and confefle his true Divinity. He is prefented in 
 theTemplcas the Son of man,but hy Simeon dnd/hma he is celebrated wich 
 divine praifes for the Mcpij^ , the S O N of G O D, He is baptized in 
 Jordan as a {inner , but the holy Ghoft defcending upon him proclaimed 
 him to be the well- beloved of GOD. He is hungry in the Defcrtasa 
 man , but fuftained his body without meat and drink for forty dayes toge- 
 ther by the power of his Divinity: there he is tempted of Satan as a weak 
 nian,and the Angels of light miniftcr unto him as their fupreme LORD. 
 And now a little before his death, when he was to take upon him all the 
 affronts, miferies and exinanitionsof the moft miferable , he receives tefti- 
 monies from above , which are moft wonderful: for he was transfigured 
 upon Mount Tabor, entred triumphantly into '^erufilem^ hid the acclama- 
 tions of the people : when he was dying, he darkned the Sun-, when he wa$ 
 dead, he opened the fepulchres ; when he was faft nailed to the Crofle, he 
 made the earth to tremble-, now when he fuffers himfelf to be apprehended 
 by a guard of Souldiers, he ftrikes them all to the ground,onely by replying 
 to their anfwer, that the words of the Prophet might be verified -, Therefore .. 
 my people Ihnll kum my mme^thcrcjore tky fhall kmrv in that day^that 1 am he '^''^'' ' 
 that doth fpcak^ behold it is I. 
 
 The Souldiers and fervants of the Jewes having recoveeed from their ^°' 
 fall, and rifen by the permiflion of J E S U S, ftill perfifted in their enqui- 
 ly after him , who was prefent , ready , and defirous to be facrificed -, he 
 therefore permitted himfelfe to be taken , but not his Difciplcs : for he it 
 was, that fet them their bounds-, and he fecured his Apoftles to be wit- ^^r^-t/'/S/if- 
 nertesofhisfuffering, and his glories; and this work was the redemption ''""''"''>"/'*- 
 of the world, "^ in which no man could have an adiveihare-, he alone I^^^/jf^*^^ 
 was to tread the wine-prefTe -, and time enough they fliould be called to /aw«//^<i.e^ 
 a fellowftiip of fufferings. But J E S U S went to them, and they bound "l'"^'''^^,^"^ 
 him with cords , and fo began our liberty and redemption from llavery RelnlntTemm 
 and fin, and curfings , and death. But he was bound tafter by binds of his ^'- »»» /""-^j*"- 
 own -,- hii Fathers rvill^ andmercj^ piiy of the world ^ prophefics and myjlertiim '"(iXcy/ii!" 
 
 a»d f
 
 ^i^ Confiderations of the accidents partiii. 
 
 i)flw;;;«wowwi- and love held him faft, and thefe cords were as ftron" as death- and the 
 
 TmTtm'munL ^^^^^ :> \vhich the Souldiers maUce put upon his holy hands, were but fym- 
 
 S.Ambrof. 
 Lucam. 
 
 pe torrent c m 
 via bibit. 
 VM.iio.ult. 
 
 bolsand Hgures, his own compalTion and aftedion were the morals. But 
 yet he undertook this llrort rcftraint and condition of a prilbncr, that all 
 forts ofperfecution and exteriour calamities might be hallowed by his fu- 
 fception, and thefe pungent forrows fliould like bees fting him , and leave 
 their ftmg behinde, that all the fweetnede ihould remain tor us. Some me- 
 lancholy devotions have from uncertain ftorics added fad circumllancesof 
 the firft violence done to our LORD; that they bound him with three 
 cords, and that with fo much violence, that they caufcd blood to ftart from 
 his tender hands; that they fpit then al fo upon him with a violence and inci- 
 vility like that which their Fathers had uied towards //«r the brother of 
 j1aro>7 , whom they choaked with impure fpittings into his throat , becauie 
 he refufed to confent to the making a golden calfe. Thefe particulars are 
 nottranfmitted by certain Records-, certain it is,they wanted no malice,and 
 now no power, for the LORD had given himfelfe into their hands. 
 
 S.Peter feeing his Mafter thus ill ufed dsV^d^M after ^jhall iveflnke nnth the 
 [word? And before he had his anfwer cut c^ff the ear o^Malchns. Two 
 fwords there were in Chrifts family, and S. Peter bore one , either becaufe 
 he was to kill the Pafchal Lamb , or according to the cuftome of the coun- 
 try to fecurethem againft beafts of prey , which in that region were fre- 
 quent, and dangerous in the night. But now he ufed it in an unlawful war-, 
 he had no competent authority , it was againft the Minifters of his lawful 
 Prince, and againfl our Prince we muft not draw our fword for Chrifh 
 himfelfe, himfelfe having forbidden us-, as his kingdome is not of this 
 world, fo neither were his defences fecular ^ he could have called for many 
 legions of Angels for his guard, if he had fo pleafed •, and we read that one 
 Angel flew 1X5000 armed men in one night ; and therefore itwasavafl 
 power, which was at the command of our LORD-, and he needs not 
 luch low auxiliaries as an army of rebels , or a navy of Pirates to defend his 
 caufc; he firfl layes the foundation of our happineile in his fufferings , and 
 hath ever fince fupported religion by patience and fuffering , and in pover- 
 ty and all the circnmflances and conjundures of improbable caufes. Fight- 
 ing for rfligion is certain to deflroy charity,but not certain to fupport faith. 
 S. Pf/fr therefore may ufe his key es, but he is commanded to put up his 
 fword, and he did fo, and prefently he and all his fellows fairly ran away-, 
 and yet that courfe was much the more Chriffian, for thougli it had in it 
 much infirmity, yet it had no malice. In the mean time the Lord was plea- 
 fed to touch the ear o^Makhn^^ and he cured it-, adding to the firfl inflance 
 of power in throwing them to the ground, an ad of miraculous rnercy, cu- 
 ring the wounds ofan enemy made by a friend. But neither did this pierce 
 their callous and obdurate fpirits -, but they led him in uncouth wayes , and 
 through the brook Ccdron , in which it is faid the ruder fouldiers plunged 
 him, and pafled upon him all the affronts, and rudenelTes, which an infolent 
 and cruel multitude could think of, to flgnifie iheir contempt and their 
 rage. And fuch is the nature of evill men , who when they are not foftned 
 by the infliuments and arguments of grace, are much hardned by them; 
 fuch being the purpofe of G O D , that either grace fliall cure fin , or ac- 
 cidentally increafe it-, that ir Ihall either pardon it, or bring it to greater pu- 
 nifliment : for fo I have feen healthful medicines abufed by the incapacities 
 
 of
 
 Pare III. on the Vefpers of the Tafsion. ^ l y 
 
 of a healthleile body become fevvel to a feaver, and encreafe the diftempe- 
 racure from indifpoiition to afliarpdifeafc, and from thence to the mar- 
 gent of the grave. But it ^vas otherwife in Saul^ whom JESUS threw 
 to the ground with a more angry found then thefe pcrfecutors •, but Saul 
 rofe a Saint, and they perfi (led Devils, and the grace of G O D diftingui- 
 flied the events. 
 
 The Prayer. 
 
 f~\fJol) ^ E SUS , make me by thj examfle to conform to the will of that 
 ^^ eternal G D ^ who is our Father^ merciful anii graciom^that I may choofe 
 all thofi accidents , which his providence hath aciuallj dijfcfcd to me , that I may 
 know no dc fires but his comm.inds^ and his will , and that in all affliiiiom 1 may 
 fly thither for mercy ^ pardon^ and fufport^ and may wait for deliverance in fuch 
 times and manners^ which the Father hath refcrved in his own power , and gra- 
 cioujly d/fpenjcs according to his infinite wifdome and compafsion. Holy ^ E SUS 
 give me the gift and jftrit of prayer ^and doc thou by thy gracious intercefion [up- 
 fly my ignorances and pafsionaie dcfires^ and irnperfecf choices ^procuring and gi- 
 ving to me [uch returns of favour^ which may fi/pport my needs , andferve the 
 ends of religion^ and the jf/rit , which thy wifdomc choofes , andthy pafsion hath 
 purchajcd , and thy grace loves to bejlom upon all thy Saints and fervants. 
 
 A M E N. 
 
 II. 
 
 P Ternal GOD fmeetefl f-ESU^ who didjl receive Judas with the affect- 
 ^^on of a S AV lOllR^ and [ufferedft him to kijje thy cheeky with the fereni- 
 ty and tranquillity of G o D ^ and didfl permit thy fouldiers to bwde thee, with 
 fat ie nee exemplary to all ages of Martyrs, and didjt cure the wound of thy enemy 
 ■with the charity of a parent, and the tendcrnejje of an infinite pity, kifje me with 
 the kifes of th) mouth ^embrace me with the entertainments of a gracious LORD, 
 and let my foul dwell and feafl in thee , who arttherepofttory of eternal fwectnef^ 
 andrefrefhmcnts. Binde nie O LORD with tho[e bands which tyed thee fafl, 
 the chains of love; that fuch holy tmon may difolvc the cords of vanity , and 
 confine the hold prctenfions of ufurping pajsions, and imprifon all extravaq^ancies 
 of an impertinent [pint, and lead Jin captive to the dominion of grace and fine fi- 
 fed reajon^ that 1 alfo may imitate all the parts of thy holy pafsion, and may by thy 
 bands get my liberty, by thy ki\]c enkindle charity, by the touch of thy hand , and 
 the breath of thy mouth have all my wounds cured and reflored to the integrity of 
 aholy penitent, andthe purities of innocence , that I may love thee ^ and flcafe 
 thee , and live with thee for ever , O holy and jweclcfl f E SU. Amen, 
 
 a a Ad. Sect.
 
 ^iS 
 
 Part III. 
 
 Jd. SEcr. 15. 
 
 Confidtrations upon the accidents hap fening from the 
 apprehenjion till the Crucifixion of 
 fESVS. 
 
 T: 
 
 H E hoLife of Annas flood in the mount Sion^ and in the way to the 
 houfe o(Caiaphas, and thither he was led as to the firft ftage of their 
 triumph for their furprife of a perfon fo feared, and defired -, and 
 there a naughty perfon fmote the holy JESUS upon the face for faying 
 to JmaSy that he had made his dodrine publick, and that all the jieople 
 were able to give account of it", to whom the Lamb of GOD (hewed as 
 much meekneffe and patience in his anfwer,as in his anfwer to Antus he had 
 fhewed prudence and modefty. For now that they had taken J E S Ul S 
 they wanted a crime to objedlagainft him, and therefore were defirousto 
 fnatch occafion from his difcourfes, to which they refolved to tempt him by 
 queftions and affronts ; but his anfwer was general and indefinite, fafeand 
 true, enough to acquit his doftrine from fufpicions of fecret defignes, and 
 yet fecure againft their prefcnt fnares^ for now himfelf, who always had 
 the innocence of Doves, was to joy n with it the prudence and warinelfe of 
 Serpents; not to prevent death, (for that he was refolved tofuffer)but 
 that they might be deftitute of all apparence of a juftcaufeonhispart. 
 Here it was that ^udas received liis money, and here that holy face, which 
 was defigned -to be that objed: in the beholding of which much of the ce- 
 leftial glory doth confift, that face, which the Angels flare upon with won- 
 der, likeinfants at a bright Sun-beam, was fmitten extrajudicially by an in- 
 competent perfon,with circumftances of defpight,in the prefence of a Judge, 
 in a full aflembly, and none reproved the infolency and the cruelty of the 
 affront : for they refolved to ufe him as they ufe Wolves and Tigres , with 
 all things that may be deflrudive , violent and impious -, and in this the 
 Maichnsidu- injury was heightned, becaufe the blow was fiiid to be given by Malchns an 
 ^t^iv)Taboris' idumcan flave, and therefore a contemptible perfon : but far more unwor- 
 EpifcCremon. thy by his ingratitude •, for fo he repaied the holy JESUS for working a 
 /. i.Cbnft. niiracle and healing his ear. But fo the Scripture was fulfilled •, Hejkallgive 
 Ifjy ?o. 6. his Lodj to the [miters^ and his checks to the nippers^ faith the Prophet ifay •, and, 
 Mkah 5.1. ffjgy jl^^lljtmte the cheek of the judge of Jfrae/^ faith Micah. And this very cir- 
 ♦ Lib.4.inft;r. cumftauce of the Paffion, LnclAntim * affirms to have been foretold by 
 cap. j8.^ l\^^Erphr.tanSihyll. But no meekneffe or indifferency could engage our 
 ^i^_f!^\. LORD, not to proteft his innocency: and though following his fteps we 
 wr?Bi' vKPiesv muft walk in the regions of patience, and tranquillity,and admirable tolera- 
 A^r}y»7ii/ 7-c ^'°" of injuries •, j/et we m.iy rcprefent fuch defences of our felves, which by 
 5<^? f'cL-rA7!J.a.- not reflfting thefentence m.iy reftifie that our fuffering is undeferved : and 
 layj^m it- [four innoceucy will not preferve our lives, it will advance our title to a 
 «•>(""?• better ^ and every good caufe ill judged fliall be brought to another tribunal 
 
 to receive a juft and unerring fentence. 
 
 Annas
 
 Part lit. apprehen/ton till the Cruc'tfixton. 510 
 
 Annas iiaving fuffeied this unworthy ufage towards a perfon (o excellent, 2 . 
 fent him away toCaiaphas^\\\\o liad formerly in a councel relblved he Ihould y^'ci^nn 
 diQ^ yet now palliating the dcjlgn wit/j thclcbcme of a tribii»al^ they feek out for ^' ^^■"'^ 
 witnefles , and the witnefles are to feek tor allegations ; and when they find 
 them,t!iey are to feek for proof, and thofe proofes were to feek for unity 
 and confent, and nothing was ready for their purpofts,but they were forced 
 to ufe the femblance of a judicial procelle, thatbccaufe they were to make 
 ufe oiPilatcs authority to put him to death,they might perfu'ade Pilate to ac- 
 cept of their examination and con virion without further enquiry. But I'l ch 
 had been the excellency and exemplar piety and prudence of the life of 
 JESUS, that if they pretended agam(t him queftions of their law,they were 
 not capital in a Roman court: if they affirmed, that he had moved the 
 people to fedition and affecfled the kingdom, they faw that all the world 
 would convince them of falfe teftimony. At bft, after niany attempts they 
 accufed him for a figurative fpeech, a trope which they could not under- 
 ftand •, which if it had been fpoken in a lireral fenfe, and iiad been a<5ted too 
 according to the letter, had been fo far from a tank that it would have been ■ 
 a prodigy of power-, and it had been eafier to raile the Temple oi^ernfalcm, 
 then to raife the temple of his body. In the mean time,the Lamb of GOD 
 left his cdufe todefendit felf under the protedf ion of his heavenly Father 5 
 notonely becaufehimfelf was determined to die, but becaufe if he iiad 
 not, thofe premifes.could never have inferred it •, but this (ilence of the ho- 
 ly JESUS fulfilled a prophecie , it made his enemies full of murmur and 
 amazement, it made them to fee that he defpiied the acculations, as certain 
 and apparent calumnies-, but that himfelf was fearlefie of the ifiue, andin 
 the fenfe ofmorality and myfteries, taught us not to be too apt to excufe 
 our felves, when the femblance of a fault lies upon us, unlefTe by fomc other 
 duty we are obliged to our defences ^ fince he who was mod innocent, was ^ ■ , ■ 
 moft filent •, and it was expedient that as the firft Adam increafed his fin by a7pi"po1ogil 
 a vain apology, the filence and fufferance of the fecond Adam fiiould expiate Ad.^ abiot-viu 
 and reconcile it, ^- ^'"'"'■ 
 
 But Caiaphas had a referve,which he knew fiiould do the bufinefTe in th 
 
 in Mdrc. 
 
 at 
 
 aflembly 5 he adjured him by G O D to tell him, if he were the C H RI ST. 
 
 The holy JESUS being adjured by fo (acred a name, would not now refufe 
 
 an anfwer , left it might not confift with that honour which is due to it, and 
 
 which he always payed 5 and that he might neither defpife the authority of 
 
 the high Prieft, nor upon fo folemn occafion be wanting to that great truth, 
 
 which he came down to earth to perfuade to the world. And when three 
 
 fuch circumftances occurre, it is enough to open our mouths, though we 
 
 let in death •, and fo did our L O R D : confefled himfell to be the CHRIST 
 
 the Son of the living GOD-, and this the high Prieft uas pleafed, as the de- 
 
 figne was laid, to call hlafphcmy^ and there they voted him to die. Tlien it 
 
 was, the high Priefi rent his clothes • the veil of the Temple was rent, when 
 
 the PafTion was finifhed ■-, the clothes of the Priefts at the beginning of it : 
 
 and as that fignified the departing of the Synagogue and laying religion 
 
 open-, fo did the rending the garments of C^:.!/;^.**, prophetically fignifie .... ,,• 
 
 that the Priefthood (hould be rent from him, and from the nation : and thus mntTfuToHw^ 
 
 the perfonated and theatrical admiration at JESUS, became the type of ^f"' ""/'''«''»- ' 
 
 his own punilhment , andconfigned the nation to deletion ; and ufu^Uy ";^'J,f^f^'^;^v 
 
 mx,& myhi'iHrn m.m!fe(lans, corifc'mdcndumcjji faccrdotium zetiis, Oih-idva'i S. Hieronytn', 
 
 Aa a 2 GOD
 
 hunc locum. 
 
 510 (^onjiderations upon the accidents from the part iii 
 
 G O D fo difpenfes his judgments, that when men perfonate the tragedies 
 of others, they really adt their own. 
 4, Whileft thefe things were ading concerning the L O R D, a fad accident 
 
 happened to his fervant Peter •, for being engaged in ftrange and evil com- 
 pany in the midft of danger, furprized with a Queftion without time to de- 
 liberate an anfwer, to finde fubterfuges or to fortifie himfelf, denyed his 
 LORD fliamefuUy, with fome boldneffe at firft, and this grew to a licen- 
 tious confidence, and then to impudence, and denying with perjury, that he 
 knew not his L O R D, who yet was kmwn to him as his own heart, and 
 was dearer then his eyes, and for wliom he profefled but a little before, 
 he would die •, but did not do fo, till many years after. But thus he became 
 to us a fad example of humane infirmity ^ and if the Prince of tlie Apoftles 
 fell fo foully, it is full of pity, but not to be upbraided, if we fee the fall of 
 lefTer ftars •, and yet that we may prevent fo great a ruine, we muft not 
 mingle with fuch company, who will provoke or 
 'O, re^'Toyji ^W ^< 'Z^^'^JIZ fcorn us into fin-, and if we do, yet wc muft (land up- 
 d?^/!'. Agapet. Diac. Capit. admonit. 69. on out guard that a luddam motion do not lurpnzc 
 ^Leo term. 9. de paff. Dom. & Euthym. in ^^ . ^^ jf ^g j,g arretted, yet Ict US not enter furrtier 
 " ' '"""" into our fin, like wilde hearts intricating themfelves 
 
 by their impatience. For there are fome,- who being afliamed and impatient 
 to have been engaged, take fanduary in boldnede and a fliameleffe abetting 
 it, fo running into the darkneffe of hell to hide their nakedneffe •, but he alfo 
 by returning, and rifing inftantly became to us a rare example of penitence, 
 and his not lying long in the crime did facilitate this reftitution. Fox the 
 fpirit of GOD being extinguillied by our workes of darknefle,is like a taper, 
 which if, affoon as the flame is blown out, it be brought to the fire, it fucks 
 Jight,and without trouble is re- enkindled jbut if itcools into death and ftiffe- 
 nefle, it requires a longer ftay and trouble. The holy J E S U S in the midft 
 of his own fufferings forgat not his fervants danger , but was plea- 
 fed to look upon him, when the cock crew •■, and the cock was the Preacher, 
 and the look of J E S U S was the grace that made the Sermon ef- 
 fedual, and becaufe he was but newly £illen and his habitual love of his 
 Mafter, though interrupted, yet had fuffered no natural abatement, here- 
 turned with the fwiftnefle of an eagle to the embraces and primitive affedi- 
 ons of his LORD. 
 
 By this time fuppofe fentence given, Caiafhai prejudging all the Sanhe- 
 drim •, for he firft declared JESUS to have fpoken blafphemy, and the 
 fad to be notorious, and then asked their votes-, which who fo then fliould 
 have denyed, muft have contefted the judgment of the high Prielt, who by 
 the favour of the Romans was advanced, {^Valeritis Gratis ^ whowasPrefi- 
 dent of J-udea^ having been his Patron ) and his fadion potent, and his 
 malice great, and his heart fet upon this bufineffe -, all which inconveniences 
 none of them durft have fuffered, unlefle he had had the confidence greater 
 then of an Apoftle at that time. But this fentence vi^as but like ftrong difpo- 
 fitions to an enraged feaver, he was onely declared apt and worthy for 
 death-, they had no power at that time to inflid it ^ but yet they letloofe 
 all the fury of mad-men and infolency of wounded fmarting fouldiers : and 
 and although from the time of his being in the houfe of Annas till the 
 Councel met they had ufed him with ftudyed indignities, yet now they re- 
 newed and doubled the unmercifulnefle, and their in^uftice, to fo great a 
 
 height.
 
 part III. apprchefifion till the Crucifixion. ^ z i 
 
 height, that their injuries mud needs have been greater then his patience, it" 
 his patience had been lelTe then inhnite •, for thus, mans redemption grows 
 up, as the load I'wels, which the holy J H S U S bare for us •, for tliefe were 
 our portion, and we having turned the flowers of Paradifc into thilllcs, 
 fliould for ever have felt their uifelicity, had not JESUS paid the debt. 
 But he bearing them upon his tender body with an even and excellent and 
 difpalfionate fpirit, offered up thefe beginningsoflliffeiings to his Father 
 to obtain pardon even for tliem, tliat injured him, and for all the world. 
 
 ^uJas now feeing,that this matter went further then he intended it,repen- y. 
 ted ofhisfadf; for although evil perfonsr":* in iheprogrefle of their iniquity 
 invited on by new arguments, and fuppo.ted by confidence and a carclePie 
 Ipirit-, yet when iniquity is come to tht height, or fo great a proportion 
 that it is apt to produce clefpair, or an intolerable condition, then the Devil 
 fuffers the Conicience to thaw and grow tender ; but it is tlie tendernefit; of 
 a Bile, it is forenelfe rather and a new difeafe : and eiiher it comes when 
 the time of repentance is paft , or leads to fome adt, which lliall make the par- 
 don to be impoffible^ and fo it happened here. For ^'^W.iJ either impatient 
 of the fliame, or of the fling, was thruft on to defpair of pardon, with a vio- 
 lence as hafty and as great as were his needs. And delpair is very often 
 ufed like the bolts and bars of Hell gates, it feifes upon them that had 
 entred into the fuburbs of eternal death by an habitual fin, and it fecures 
 them againft all retreat. And the Devil is for\vard enough to bring a man to 
 repentance, provided it be too late-, and £/rf« wept bitterly and repented 
 him •, and the five fooliih Virgins liit up their voice aloud when the gates 
 were (hut •, and in Hell men ihall repent to all eternity. B\K I confider the 
 very great folly and infelicity of ^«^4j--, it was at midnight he received his 
 raoneyinthehoufeof^»«4J-, betimes in that morning he repented his bar- 
 gain, lie threw the money back again, but liis fin ftuck dofe, and it is 
 thought to a fad eternity. Such is the purchafe of treafon, and the reward ot 
 covetoufnefie ; it is cheap in its offers, momcntany in its poffeffion, unfa- 
 tisfying in the fruition, uncertain in the flay, fudden in its departure, horrid 
 in the remembrance, and a ruine, a certain and milcrable mine is in the 
 event. When ^-udas came in that fad condition, and told his miferable 
 If ory to them that fet him on work, they let him go away unpitied, he had 
 ferved their ends in betraying his L O R D, and thofe that hire fuch fer- 
 vants ufe to leave them in the dy fafter, to ihame, and to forrow •, and fo did 
 the Priefts,but took the money, and refufed to put it j„^,f,ceniotcs,rnt}.n,q,.odrr.nc>^}m <F, 
 into the treafury, becaufe it was the price or blood ^ lUuitumfams aiiytnjamcondere umpii, 
 but they made no fcruple to take it from the treafury ^>'odda-,^ctuu,iicitum, dumfanm s dinrak- 
 tobuythatblood.Anythingfeemslawful,thatferves '^'^ ' '"' j„vencusi. 4.hifl.Evang.' 
 
 the ends of ambitious and bloody perfons , and then 
 they are fcrupulous in their cafes of confcience , when nothing of intereft 
 does intervene •, for evil men make religion the fervant of intereft, and 
 fometimes weak men think , that it is the fault of the religion , and 
 fufpedl that all of it is a defigne , becaufe many great politicks make 
 it fo. The end of the tragedy was, that ^adas dyed with an igno- ^'o'lf <""''/«- 
 ble death, marked with thecircumftancesof a horrid judgment , and pe- '/'^f/^^'^g^^';^'' 
 ridied by the moft infamous hands in the world , that is ,• by his own. lis maium 
 
 ttccidcnt,mn 
 dibiilt CaiMH. S. Aii^iift. dccivlt. Dei. 1. 1. c- 17. 
 
 A a a 3 Which
 
 5 11 Cir}Ji derations of the accidents from the p»" i"- 
 
 which if it be confronted againft tlie excellent fpirit of Saint Peter^ 
 who did an ad as contradidory to Hs honour and the grace of G O D 
 as could be eafily imagined, f<\ f iking fanduary in the armes of his 
 LOR D, he lodged in his hear for ever, and became an example 
 to all the world of the excellency of the Divine mercy and the ef- 
 ficacy of a lioly hope , and a hearty , timely and an operative repen- 
 tance. 
 n. But now all things were ready for the purpofe, the high Prieftand 
 
 al his Councell go along with the holy JESUS to the houfe of 
 Pilate^ hoping he would verifie their fentence, and bring it to execu- 
 tion , that they might once be rid of their fears , and enjoy their finne, 
 MBii- ^n^ ^heir reputation quietly. Saint 5^/// affirms, that the high Prieft 
 Ecckf. '^"^ caufed the holy JESUS to be led with a cord about his neck , and 
 Author, com. j^ memory of that, the Priefts for many ages wore a ftole about theirsj 
 S.m'cm'" ^"^ ^^^ J^^^'^ ^^^ ^^ according to the cuftome of the nation, to fignifie 
 he was condemned to death ^ they defiitd PiUie that he would cruci- 
 fie him, they having found him worthy. And when Pilate enquired in- 
 to the particulars , they gave him a general and indefinite anfvver •, // 
 he rvere not guilty^ we would not have brought htm unto the'e .^ they inten- 
 ded not to make PiUte Judge of the caufe , but executor of their cru- 
 elty. But Pilate had not learned to be guided by an implicite faith 
 of fuch perfons, which he knew to be malicious and violent, and 
 therefore ftill called for inftances and arguments of their accufation : 
 and that all the world might fee with how great unworthinefie they 
 profecuted the Mefias , they chiefly there accufed him of fuch crimes 
 upoH which themfelves condemned him not , and which they knew to 
 be falfe-, but yet likely to move Pdate^ if he had been palTlonate or 
 inconfiderate in his fentences- [He offered to make himfelf a King-, 3 
 this difcourfe happened at the entry of the PraE-torium •, for the Jews 
 who made no confcience of killing the King of heaven , made a con- 
 fcience of the external cuftomes and ceremonies of their law , which 
 had in them no interiour fandity, which were apt to feparate them 
 from the nations , and remark them with charaders of religion and ab- 
 ftradion: it would defile them to go to a Roman Forum, where a 
 capital adion was to be judged, and yet the efFufion of the beft blood 
 in the world was not effeemed againft their religion-, fo violent and 
 blinde is the fpirit of malice, which turns humanity into cruelty, 
 wifdome into craft, diligence into fubornation, and religion into 
 fuperffition. 
 g^ Two other articles they alleadged againft him , but the firft concer- 
 
 ned not Pilate , and the fecond was involved in the third , and there- 
 fore he chofe to examine him upon this onely of his being a King. 
 To which the holy JESUS anfwered , that it is true , he was a King 
 indeed , but not of this world -, his throne is Heaven , the Angels are 
 his Courtiers , and the whole creation are his Subjeds. His regiment is 
 fpiritual , his judicatories are the courts of Confcience and Church tri- 
 bunals, and at Doomefday the clouds, the tribute which he demands 
 are conformity to his Laws , Faith , Hope , and Charity •, no Other ga- 
 bels-but the duties of a holy fpirit, and the exprefles of a religious 
 worflip and obedient will , and a confenting undeiftanding : and in all 
 
 this,
 
 Part III. apprehenfeo7i till the Crucifixion. 513 
 
 this, PtUte thought the intereil oi Cejar was not invaded. For certain 
 it is, the difcipUne of JESUS continned it much, and fupported it 
 by the Itrongeit pillars. And here Pilate Cnv how impertinent and ma- 
 licious tlieir accufarion was; and we who declaim againll: the unjud 
 proceedings of the Jews againfl: our deareft LORD, Uiould do well 
 to take care that we in accufing any of our Brethren either with ma- 
 licious purpofe, or with an uncharitable circumftance, do not commit 
 the fame fault, which in them we fo hate and acciile. Let no man 
 fpeak any thing of his Neighbour, but what is true-, and yet if a 
 truth beheightnedby thebicing Rhetovickof afatyrical fpirit, extended 
 and drawn forth in circumftances and arts of aggravation , the truth be- 
 comes a load to tjie guilty perfon , is a prejudice to the fentence of 
 the Judge, and hath not (b much as the excufe of ze;d, much leife the 
 charity of Chriftianity. Sufficient to every man is the plain ftory of his 
 crime-, and to excufe ar much otitas we can would better become us, 
 whoperiili , unlelTe we be excul'ed for infinite irregularities. But if we 
 addethisalfo, that we accufe our brethren before them, that may amend 
 them and reform their errour , it' wc pity their perfons and doe ;not hate 
 them, if we feek nothing of their difgrace, and make not their iliame pub- 
 lick, but when the publick is necefiarily concerned, or the ftate of the 
 mans lin requires it, then our acculations arc charitable-, but if they be 
 not, all fuch accufitiuns are accepted by C H R I S T with as much difplea- 
 fure in proportion to the degree of the malice, and the proper efFe*.% as was 
 this accufation of his own perfon. 
 
 But Pilate having pronounced JESUS innocent , and perceiving he 9' 
 was a CaliUarjj fent him to Herod as being a more competent perfon to 
 determine concerning one of his own jurifdidtion. Herod was glad at the ho- 
 nour done to him, and the perlbn brought him-, being nowdefirous to fee 
 fome miracle done before him. But the holy JESUS fpake not one 
 word there , nor did any figne , fo to reprove the fottilli carelefnefle of 
 //^'rois', who living in the place of JESUS's abode, never ha4 (een his 
 perfon, or heard his Sermons. And if we negled the opportunities of graccj 
 and refufe to hear the voice of C H R I S T in the time oi mercy and di- 
 vine appointment , we may arrive at that ftatc of mifery in which 
 CHRIST will refufe to fpeak one word of comfort to us -, and the Ho- 
 milies of the Gofpel lliall be dead letters , and the fpirit not at all refreih- 
 cd,northeunderftanding inftruded, nor the affedions moved, nor the 
 will determined -, butbecaufewehave during all our time ftopt our. ears, 
 in his time GOD will ftop his mouth , and fliut up the fprings of grace, 
 that we lliall receive no refrenimenr,orinftru*5tion,orpardon,or felicity. 
 JESUS fufferednot himfelf to be moved at the pertinacious accufations 
 of the Jews, nor the defires of the tyrant, but perfevered in filence, till 
 Herod and his fervantsdefpiled him and difmifled him: For foit became our 
 high Prieft , who was to fandifie all our fuffenngs , to confecrate affronts 
 and fcorn, that we may learn to endure contempt, and to fuffer our felves in 
 a religious caufe to be defpifed-, and when it happens in any other, to re- 
 member that we have our deareft LORD for a precedent of bearing ic 
 with admirable fimplicity and ccquanimity of deportment-, and it is a migh- 
 ty ftock of felf-love, that dwels in our fpirits, which makes us of all aftjidi- 
 ons moft impatient of this. But JESUS endured this dcf^Mght and fuf- 
 
 fered
 
 5^4 Confiderations upon the accidents from the Partiii. 
 
 feied this to be added , that he was expofed in fcorn to the boyes of the 
 ftreets. For Herod caufed him to be arrayed in white, fent hun out to be 
 fcorned by the people, and hooted at by idle perfons, and fo remitted him 
 to Pilate. And iince that accident to our LORD, the Church hath not 
 undecently chofe to clothe her Priefts with albs or white garments •, and 
 it is a fymbolical intimation and reprefcntment of that part of the paflion 
 and aftront which Herod pafled upon the holy J E S U S ^ and this is fo 
 far from deferviog a reproof, that it were to be wiflied all the children of 
 ©€« ^ ^'e S)a the Church would imitate all thofe graces, which CHRIST exercifed, 
 t^'ak* J'/'!?'®" when he wore that garment, which (he hath taken up in ceremony and 
 wV.Mm Artfx; thankful memory-, that is , in all their adions and fufferings be fo eftranged 
 ^IjTuW.'^ from fecular arts and mixtures of the world, fointent upon religion, and 
 cUrlim^^- adiveinallitsinterefts, fo indifferent to all ads of providence , fo equal 
 **'"^"" in all chances, fo patient of every accident , fo charitable to enemies, and 
 fo undetermined by exteriour events, that nothing may draw us forth from 
 the feverities of our religion , or entice us from the retirements of a re- 
 coUeded and fober and patient fpirir, or make us to depart from the cour- 
 tefies of piety,though for fuchadhefion and purfuit we be efteemed fools,or 
 ignorant, or contemptible. 
 10. When Pilate had received the holy JESUS and found that Herod had 
 
 fent him back uncondemned , he attempted to refcue him from their ma- 
 hce by making him a donative and a freeman at the petition of the people. 
 But they preferred a murderer, and a rebel , Barabbas before him •, for 
 themfelves being rebels againft the King of heaven , loved to acquit per- 
 fons criminal in the fame kinde of fin, rather then their LORD againft 
 whom they took up all the arms , which they could receive from violence 
 S. Aug. trac. gnd perfed malice , de firing to Live him crucified who raifed the dead^ and 
 J J. in JO . ^^ ^^^^ ^^^ ^^^^^ rcleafedwho dejlreyedthe living. And when PiUte faw they 
 were fet upon it, he confented and delivered him firft to be fcourgedj 
 „. „ .,.„ . fl,-, J/ ,.,„,_, V which the fouldiers executed with violence and 
 Annexii^ ttrgumdedit, ut fe;-v>ie PgiUis Unrelenting hands, opening the virginal body to 
 
 vcriiatadhuc,temfiumq;gcntvcm,andacoimm, nakedneffe, and tearing his tender flefli till the 
 ^6sr,dccetcuna.mr>.uncs-urvcnflj..^^^^^^^ pavement was purpled with a Hiower of holy 
 cemititrminiocorporefcuiptusamor. blood. It is reported in the Ecclefiaftical ftoiy, 
 
 Naz. in Chr. patien. ^j^^^ ^^j^^j^ g^ ^^^^^ ^^^ ^ Barbara holy virgins 
 
 and Martyrs were ftrip'd naked to execution , G O D pitying their great 
 fliame and trouble to have their nakedneffe difcovercd, made for them a 
 veil of light , and fent them to a modeft and defired death. But the holy 
 JESUS, who chofe all forts of fliame and confufion, that by a ful- 
 neffe of fuffering he might expiate his Fathers anger , and that he might 
 confecrate to our fufferance all kinde of affront and pafTion , endured 
 even the fliame of nakedneffe at the time of his fcourging , fuffering him- 
 fclf to be devefted of his robes , that we might be clothed with that 
 ftolehe put off •, for therefore he took on him the flate of finning Adam^ 
 and became naked , that we might firfl be clothed with righteoufneffe, and 
 then with immortality. 
 ,j. After they had fcourged him without renoorfe, they clothed him with 
 
 purple , and crowned him wiih thorns^ and pu t a cane in his hand for a fcepter, 
 and bowed t^heir knees before him , and faluted him with mockery, with 
 -a[ Hail King of the Jews.3 and they beat him and fpit upon him, and then 
 
 riUte
 
 Pare III. 
 
 apprehenfton till the Crucijixion . ^ i "j 
 
 Pilate brought him forth , and fliewed this lad fpedade to the people, 
 hoping this might move them to compaffion, who never loved to fee a 
 man profperous , and are always troubled to fee the fame man ir. aiife- 
 ry. But the eartli , which was curfed for Adams fake , and was lowed 
 with thorncsand thirties, produced the full harveft of them , ami the le- 
 cond yUam gathered them all, and made garlands of them as enlignes 
 of his vitftory, which he was now in purfpit of againit fmne, the grave, 
 and hell ^ and we alio may make our thorncs, which are in themfelves 
 pungent and dolorous, to be a crown , it we bear them patiently , and 
 unite them to CHRIS TS palTion, and offer them to his honour, 
 and bear them in his caufe, and rejoyce in them for his fake •, And indeed 
 after fuch a grove of thornes growmg upon the head of our L O R D, to 
 fee one of C H R I S T S members foft, delicate , and eflfeminate, is a 
 great indecency, next to this of feeing the Jews ufe the KING of glory 
 with the greateft reproach and infamy. 
 
 But nothing prevailing , nor the innocence of JESUS , nor bis im- 12^ 
 munity from the fentence of Herod ^ nor the induftry and diligence of 
 Pilate , nor the mifery , nor the fight of the afflided Lamb of G O D , at 
 laft ( for fo G O D decreed to permit it , and C H R I S T to fuffer it ) 
 Pilate gave fentence of death upon him, having firfl: waflied his hands, of 
 which GOD ferved his end to declare the innocence of his Son, of 
 which in this whole procefle he was moll curious , and fuffered not the 
 leaftp'obability toadhere tohim J yet Pilate ferved no end of his, nor 
 preferved any thing of his innocence. He that rails upon a Prince, and 
 cryes , Saving your honour , you are a Tyrant; and he that ftrikes a man 
 upon the face and cryes him mercy, and undoes him and fays it was in jeft, 
 does juft like that perfon, that finnes againfl: GOD, and thinks to be 
 excufed by faying it was againft his confcience ; that is wafliing our hands, 
 when they are ftained in blood , as if a ceremony of p\uification were 
 enough to cleanfe a foul from the ftains of a fpiritual impurity. So fome re- 
 fufe not to take any oath in times of perfecution, and fay k obliges not, be- 
 caufe it was forced, and done againft their wills-, as if the doing of it 
 were wallied oif by protefting againft it, whereas the protefting a- 
 gainft it declares me criminal, if I rather choofe not death then that 
 which I profefle to be a finne. But all the perfons , which cooperated 
 in this death, were in this life configned to a fearful judgment after 
 it. The Jews took the blood (which Pilate feemed to waih off) upon 
 themfelves and their children, and the blood of this Pafchal Lamb 
 ftuck upon their forehead and marked them , not to efcape , but to 
 fall under the fword of the deftroying Angel, and they periflied either by 
 a more hafty death, or (liortly after in the extirpation and milerable ruine 
 of their nation •, and Pilate who had a leffe lliare in the crime, yet had a ^'^<' '« c'w»; 
 black charadler of a fecular judgment 5 for not long after, he was by f'l- 
 telliHs the Prefident oi Syria fent to Rome to anfwer to the crimes objeded 
 againft him by the Jem^ whom to pleafe he had done fo much violence to 
 his Confcience; and by Cefars fentence he was banilhed to r/V««4,dcprived 
 of all his honours , where he lived inglorioufly till by impatience of his 
 calamity he killed himfelf with his own hand. And thus the blood of J E- 
 S U S Ihed for the falvation of the world became to them a curfe , and 
 that which pufifies the Saints ftuck to them that fhed it , and mingled 
 
 k
 
 ^i6 TheTrayer. Paniu. 
 
 it not with the tears of repentance , to be a leproufie loathfome and incu- 
 rable. So, Manna turnes to wormes , and the wine of Angels to Vineger 
 and Lees, when it is received into impure vellels, or tafted by wanton pa- 
 lats •, and the Sun himfelf produces Rats and Serpents, when it refleds 
 upon the dirt of iV/7«^. 
 
 O, 
 
 The Prayer. 
 
 Holy and mmaculate Lmih cf G OD^ who we} t fleajed tofujfer fhitme and 
 fencrv , to be hrcught hejcre trthtinals^ to he accujed raalicioujlj^ betrayed 
 treacheroujly^ ccridemneduniujUy^ andfcourged mojl rudely^ ["ff'^^'^S, ^^^ ^"fi 
 fiverc and mefl unhandlcme infliiticns^ which ceuld he frccured by potent^ 
 fubttle, and extreme ft malice^ anddidji chcoje this cut of love greater thcnihe 
 Icveoj Mothers^ mere ajji&jcnate then the tears of joy andfity^ drop from the 
 eyes oj mefi fap'ionate rvcmen 5 by theje fontmels cf blood 7Jjt<!ffg forth life and 
 health and far don tif on all thine enemies I teaih me to apprehend the bafenejje of 
 fit) in proportion to the greate/l efthofe calamities, which my fin made it necefa- 
 ryfor thee tofuffer, that 1 may hate that cauje cf thyfufferings^ and adore thy mer- 
 cy, and imitate thy charity, and copy out thy patience and humility, and Icve thy 
 perfon to the utmcjl extent and degrees of my affeiiions. LORD, what am I 
 that the eternal Son of C OB fheuldjtiffcr onejlripefor me ? But thy love is in- 
 finite -^ andhcwgreat amifity isittoprci'ckebyfinjogreat a mercy, anddejpife 
 fo miraculous agccdnejje, and to dofrefi) defpightlo the Son of G O D ? But our 
 fins are innumerable^and our infirmities are mighty. Dearcfi^ E SU pityme^ 
 for J am accujed by my own confcience, and am fcur.d guilty, 1 am ftripped naked 
 cf my innocence, and bound fajl by lufi, and tormented with firipes and wounds of 
 enraged appetites. But let thy innocence excufe me, the rebes of thy righteoufnejje 
 clothe me, thy bondage fet me free, and thy firipes heal me, that thcu being my Ad- 
 'vecate, my thyfidan., my Patron and my LORD, I may be adopted into the 
 union of thy merits, and partake of the efficacy of thy fufferings, and be crowned 
 as thou art, ha'ving my fins changed to virtues, and my themes to rayes of glory 
 under thee cur Bead,in the participatisns of eternity, O holy and immaculate 
 LambofGOD, Amen. 
 
 D 
 
 SCOUR $ B
 
 Part III. 
 
 r^7 
 
 Discourse XX. 
 
 Of Death, and the due manner of 
 f reparation to it. 
 
 THE holy Spirit of G O D hath in Scripture revealed to us but r. 
 one way of preparing to death, and that is, by a holy life-, and there 
 is nothing in all the book of life concerning this exercife of addrefle 
 to death, but fuch advices , which fuppofe the dying perfon in a ftate of 
 grace. S. ^-?ww indeed counfels, that in fickneile we Ihould fend for the 
 Minifters Ecclefiaftical, and that they pray ovcrtu , and that we confe^e our 
 Jim^md theyjha/l be forgive»^^ [that is,] thofe prayers are of great efficacy •'""" '• "^• 
 for the removing the fickneile , and taking off that punifliment of fin , and 
 healing them in a certain degiee, according to the efficacy of the miniffery, 
 andthedifpofitions or capacities of the fick perfon. But we muft know, 
 that oftentimes untverlal effeifis are attributed to partial caufes-, becaufe by 
 the analogy of Scripture we are taught, that all the body of holy adlions and 
 minifteries are to unite in prod uftion of the event, and that without that 
 adunation one thing alone cannot operate; but becaufe no one alone does 
 the work, but by an united power , therefore indefinitely the effe(5l is afcri- 
 bed fometimes to one, fometimes to another 5 meaning , that one as much 
 as the other , that is , all together , are to work the pardon and the grace. 
 But the doftrine of preparation to death we are clearelt taught in the Para- -am' t^^.X 
 ble of the ten Virgins. Thofe who were wife, flood waiting for the coming -rot y^l^ynf 
 of the Bridegroom, their Lamps burning •, onely when the LORD was ^^'^ ^\''^^. 
 at hand, and the notice of his coming publiihed,they trimmed their Lamps, man.^ °' 
 and they, fo difpofed, went forth and met him , and entred with him into 
 hisinteriour and eternal joyes. They whofe Lamps did not fland ready 
 beforehand, expevSfing the uncertain hour, were fliut forth , and bound in 
 darkneffe. [JVatch therefore^ lb our LORD applies and expounds the pa- 
 rable, /^r^t' know not the day nor thchour of the coming of the Son of m.in.'] 
 Whenever the arrefl ofdeath feifesus, unleffe before that notice we had 
 oil in our veflels, that is , grace in our hearts , habitual grace ('for nothing 
 elfe can refide or dwell there,an adt cannot inhabit or be in a vefl'el) it is too 
 late to make preparation. But they who have it, may and mufl prepare, 
 that is, they raufl flir the fire, trim the veffel , make it more adual in its ex- 
 ercife and produdions, full of ornament, advantages and degrees, and 
 that is all we know from Scripture concerning preparation. 
 
 And indeed fince all our life we are dying . and this minute , in winch I 2. 
 now write , death divides with me , and hath got the furer part, and more 
 certain pofleffion, it is but reafonable , that we ihould alu'ayes be doing the 
 offices of preparation. If to day we were not dying and palfing on to our 
 grave, then wc might with more flifety deferrc our work nil the mor- 
 row ; but as fuel in a furnace in every degree of its heat , and reception of 
 the flame, is converting into fire and allies , and the difpoling it to the laft 
 
 mutation
 
 5 iS Of Death and due preparation to it. Pik hi. 
 
 . — f^huitikmrccvtiox mutation is the fimie woik with the laftinftantof 
 
 Tiofcu ius a„guil^ , w:fcy:equc brcviffima w/.< -^^ change : fo is theage of eveiy day a beginning 
 
 "—rU-j ^lu) sri^v , of death , and the night compofnig us to llcep bids 
 
 "AmvT dwifMiv liv cA' cucov©- yj}>vm; yg gQg j-q q^- \^^i^x I fft •, becaufc that night, which 
 
 tA^S:^^^:^'^^^^. ^s the end of the preceding day,is but a lefler dea:h, 
 
 itich)!. Agam. and whereas now we Iiavc died lo many dayes , the 
 
 crashocfict/idcmcrus {ict,quid qurfi fn'^guum ]^^0 ^j.jy otoui'life is but the dying fo many moie, 
 
 SSSiS^:'-^^:^- ^nJ ^vhen that laft day of dying will come,we know 
 
 Bgmtbosamos,&f:mperpauiiimcr,iuir,a. not. There IS nothing then added buc the citcum- 
 
 Paf, S.1I. 5. ftanceoflicknefie, which alfo happens many times 
 
 before-, onely men are pleafed to call tliat, acath^ which is tl»e end ot dying, 
 
 when weceafeto dye any more: and therefore to put off our preparation 
 
 till that which we call death , is to put off the work of all our life , till ^he 
 
 time comes . in which it is to ceafe and determine. 
 
 3. But to accelerate our early indevour (befide what hath been formerly 
 confidered upon the proper grounds of repentance; I here re-inforce the 
 confideration of Death in fuch circumftances , which are apt to engage us 
 upon in early induftry^ i • I confider , that no man is fare , that he Ihall 
 
 ^.f,d qu,fq.c .ua , n^muarn ,..„n.f,.ns not die f uddenly, and therefore if heaven be worth 
 caiitm ejt inim.is : Navita Bofihinm lecuring, It were ht tiiat wc Ihould reckon every 
 Partus pnhoyrcfcit, mque ultra ^ ^j^g vefpers of death , and therefore that accor- 
 
 M^!S£'^c£m H.n ding to the ufual rites of religion it be begun and 
 
 Tarthi : catenas Pa;thus,& itabm ■ fpgnt with teligious offices-, and let US confider that 
 Kobur : fed '«;^>«^'A 'f^' thofc many perfons , who are remarked in hiftorv 
 
 '^ Hor.l.i.od. 15. to have died fuddenly, either were happy by an 
 
 early piety, or miferable by a fudden death. And if uncertainty of condi- 
 tion be an abatement of felicity , and fpoils the good wepolfede, no man 
 can be happy but he that hath lived well, that is, who hath fecured his con- 
 dition by an habitual and living piety. For fince GOD hath not told 
 US we fhall not die fuddenly, is it not certain he intended we ihould prepare 
 for fudden death, as well as againft death clothed in any other circumftan- 
 ftances ^ Fal?mi furnamed the Painter was choaked with a hair in a meffe of 
 milk Aftacreon with a raxCin ^ Cardinal Colonnamth figs crufted with ice, 
 Adrian the fourth with a flye, Driijus Pcm^dm with a peare, Dom'nms Afcr 
 Quint ill anus Tutour with a full cup, "*■ Cafimire the 
 
 »Mart.Oom.l.6. Volatevan. 1. 4. c.zu ^^^^^^ ^ ^^ Polonta^%vkh 0. little draught of 
 
 4SjS:,^r,c.hu:qua„ur. Wine, >^»?«r4//; witha full goblct , Tarquinms Pri- 
 
 Qiiimii. y~f»^ withafilh-bone. For as foon as a man is born, 
 Vivhnt pyifco nana ab in^ci 0, ^^^^ ^^j^^^j^ ^^ nature onely remains to him, is to die-, 
 
 De genu fub dio nmm!, and if WC differ in the way or time ot our abode, or 
 
 riUimni! Kifr,»nt,s oyti. tjig manner of our Exit,yet we are even at laft: and 
 
 ''^S;?^.^^;-?^!^. • X,.,- fince It IS not determined by a natural caufe, which 
 9«f 3 vsra ini x"w/ bv^iii -nv -myja Way we Hiall goe, orat whatage •, a wife man will 
 xdvv- fuppofe himfelfe alwayes upon his death-bed •, and 
 
 fuch fuppofition is like making of his Will , he is not the nearer death for 
 
 doing it, but he is the readier for it when it comes. 
 
 4. S. Jerome faid well •, He dcjiives not the name of a Chriftian , who will 
 live in that (late of life ^ inwhich he will not die. And indeed it is a great 
 venture to be in an evill ftate of life-, becaufe every minute of it hath a dan- 
 ger 5 and therefore a fucceflion of actions , in every one of which he may 
 
 as
 
 Part .' OfT)eath and the due preparation to it, 529 
 
 as wellperiOiasefcape, is a boldnefle, that hath no mixture ofwifdoin 
 or probable venture. How many perfons have dyed in the midft of an ad of 
 fport 5 or at a merry meeting ■: Grim&ddm a Lombard King dyed with 
 fhooting of a Pigeon : Ihaks the Milcfian in the Theatre: Lmcia. the iifter of 
 Aurditts the Emperour playing with her little fon was wounded in her 
 breaft with a >^eedle and dyed : Bemo Billiop of Adelburg , with great 
 ceremony and joy confecrating S. Micfucls Church, was crowded to ddflith, 
 by the people ; fo was the Duke of Saxony at the inauguration of Albert I. Cr»n liwi. j. 
 The great Lawyer Bj/^/^^ playing with a little Dog was bitten upon the M^t'hioi.in 
 lip , mftantly grew mad and periilied : Charles the eighth of Trance feeing Diofcor. 
 certain men playing at Tennifcourt/wooned and recovered not : Henry li. 
 was killed running at Tilt: Ludovicns Borgia with riding the great Horfe. 
 And the old Sjracufan Archirrtedes was flain by a rudeSouldier , as he was 
 making Diagrams in the find, which was his greateft pleafure. How many 
 men have dyed laughing , or in the extafies of a great joy:' ^ Philippines, p-i^^^ 
 the Comedian, and D/owj/Z/^if the Tyrant of Sicily, died with joy at the 
 newes of a viftory. Diagor.is ol Rhodes ^' , and chtlo» the Philofopher, ex- '' Ciccr.i.Tufc 
 pired in the embraces of their fobs crowned with an Olympick Lawrel. 
 Polycrita Naxia "^ being Hduted the Saviourefle of her country ; Marcus ' Pi"t& Gd. 
 ^Hveiitius when the Senate decreed him honours •, the Emperour ■^ Con- a'ciif 'iniT"''*^' 
 Mi:/<? the fccond , when he triumphed after the conqueft of Italy , had a joy 
 bigger then their heart, and their phande fwelled it, till thcyburft and 
 dyed. Death can enter in at any door: Phili(lio» of Nice dyed with ex- 
 ceflive laughter , fo did the Poet Philemon , being provoked to it onely by ^ 
 feeing an AlTe eat figs. And the number of perfons, who have been found 
 fuddenly dead in their beds, is fo great , that as it engages many to a more 
 certain and regular devotion for tlieir Compline,ro it were well it were pur- 
 fued to the utmoft intention of G O D •, that is, that all the parts of Reli- n.wr, & ukm 
 gion Ihouldwith zeal and afliduity be entertained and finilhed, that as \i I'-'-vcntm rmni 
 becomes wife men, we never be furprized with that we are lure will fome- .i,J,!j!i,'2. 
 time or other happen. A great General in Italy at the fudden death of -^/- Miti.1.6. 
 fonfu^s of Ferrara , and Lodovico Corhmdli at the fight of the fad accident 
 upon Henr-j 11. of France now mentioned , turned religious, and they did 
 what GOD intended in thofe deaths. It concerns us to be curious of 
 fingle adions, becaufe even in thofe iliorter periods we may expire and 
 finde our graves. But if the ftate of life be contradidory coour hopes of 
 Heaven, itislikeaftionting of a Cannon before a beleaguer'd Town a 
 moneth together ^ itisacontemptof lafety, andarendringallreafonufe- 
 lefle and unprofitable; but he onely is wife, wholraving made death fami- 
 liar to him by expedation and daily apprehenfion , docs at all inftants goe 
 forth to meet it. The wife Virgins went forth to meet the F^ridegroom ^ for 
 they were ready. Excellent therefore is the couniel ofthe fonof i'ir^f/r.- Ealus.iS.i^. 
 Ufe fhyfick or ever thou he fui\ hefore judgement examine ihf fclfe , and in th: 
 day of VI fit al ion thou fhalt finde mercy. Humble thy felfe before thu be fu /', and 
 in the time of (ins fherv repentance •, let nothing hinder thee to pay thy voives in 
 due. time, and defer not untill death to be jufltfied. 
 
 2. Ic9nfiderthat it often happens that in thofe few dayes of ourlaft 
 vifitation, which many men defigne for their preparation and repentance, 
 GOD hath exprefied by an exteriour accident , that thofe perfons have 
 deceiv'edthemfelves and neglected their own falvation S. Gregory reports 
 
 Bbb ^ of 
 
 Lntu! nob'/cum 
 efl, h:hrn ccc-
 
 530 Of Death and the due preparation to it. Part m. 
 
 Homji.ii.in o( Chryfauriiis a Gentleman in the Province of VaUty ^ rich, vitiousand 
 Evan. witty, lafcivious, covetous and proud , that being caft upon his death-bed 
 
 he phanfied he faw evil fpirits coming to arreft him and drag him to hell. 
 He fell into great agony and trouble , fhreckcd out, called for his fon,\vlio 
 was a very religious perfon , flattered him , as willing to have been re- 
 fcuedbyany thuig ^ but perceiving his danger increafe and grown defpe- 
 rate, he called loud with repeated clamours , Ginje me rtfpite but till the mer- 
 rorv^ and with thofe words he died, there being noplace left for his repentance^ 
 though he fought it care fully with tears and groans. The fame was the cafe of 
 G^''^-!^"!''*" ^drunken Monke, whom Venerable iV^s'f mentions. Upon his death-bed 
 cm. i)§ 01. ^^ feemg(j JO fge WfA\ opened, and a place affigned him near to Cataphat and 
 thofe who crucified our deareft LORD. The religious perfons that flood 
 about his bed , called on him to repent of his fins , to implors the mercies 
 of G O D , and to truft in CHRIST-, but he anfwered with reafon 
 enovi^^'J his IS no time to change my life ^ the fentence is paffcd upon me^ and 
 * Biblioth ff. it ts too late. And it is very confiderable and fad , * which Petrtts Damianns 
 pp.iom.5. tells of f7«wi<) a fadious and ambitious perfon, to whom, it is (Iiid , the 
 Tempter gave notice of his approaching death : but when any man preached 
 repentance to him, out of a ftrange incurioufncflfe, or the fpirit of reproba- 
 tion, he feemed like a dead and unconcerned perfon •, in all other dilcourles 
 he was awake and apt to anfwer. For GOD had (hut up the gates of mer- 
 cy, that no ftreams fliould iflue forth to quench the flames of hell •, or elfe 
 had fliut up the gates of reception and entertainment, that it ihould not en- 
 ter^ either GO D denies to give them pardon when they call , or denies to 
 them a power to call-, they either cannot pray, or GOD will not anfwer. 
 Now fince thefe ftories are related by men learned , pious and eminent in 
 their generations, andbecaufe they ferved no defign but the ends of piety, 
 and have in them nothing difTonant from revelation or the frequent events 
 of providence, we may upon their (lock confider , that GODS judge- 
 ments and vifible marks being fet upon a ftate of life, although they happen 
 but feldom in the inflances, yet they are of univerfal purpofe and fignifica- 
 tion. Upon all murderers God hath not throwne a thunderbolt, nor broke 
 all facrilegious perfons upon the wheel of an inconfl:ant and ebbing eflate, 
 norfpoken to every oppreffor from heaven in a voice of thunder, nor cut 
 off all rebels in the firfl attempts of infurreftion : But becaufe he hath done 
 fotofome, we are to look upon thofe judgements as divine accents, and 
 voices of G O D , threatning all the fame crimes with the like events, and 
 with the ruines of eternity : For though GOD does not alwayes make 
 the fame prologues to death, yet by thefe few accidents happening to fingle 
 perfons we are to underfland his purpofes concerning all in the fame condi- 
 tion -, it was not the perfon fo much as the eflate , which GOD then re- 
 marked with fo vifible charaders of his difpleafure. 
 6. And it feems tome a wonder , that fince all the records of Scripture 
 
 Matth.ij.i 5. urging the uncertainty of the day ofdeath, the horror of the day of judge- 
 Muk\"5, 55. nient, the feverity of G OD, the difTolution of the world,the certainty of 
 iPct.j.n. our account,ftill from all thefepremifcs the fpirit of GO Dmakesnoother 
 inference, but that we watch^and (I and in a readineffe , that we live in all holy 
 converfation and godlincffe ^ and that there is no one word concerning any 
 other manner of an elJential'y nccejfary preparation, none but this^ yet 
 that there are dodlrines commenced , and rules prefcribed , and offices 
 
 fee
 
 Pare III. OfT^eath and the due preparation to it. «) 5 i 
 
 fee down , and fuppletories invented by Ciirates of ibiiles how to prepare 
 
 a vicious perfon, and upon his death-bed to reconcile hini to the hopes and 
 
 promifes of heaven ^ concerning which I dediethar every perfon would 
 
 but enquire, where any one promife is recorded in Scripture concerning "'[^J^^j""*^" 
 
 fuch addreffes , and wh.it articles CHRIST hath drawn up between his luc .mmo ante 
 
 Father and us Concerning a preparation begun upon our death- bed •, and if '"'"''|.'^''"""" 
 
 he Ihall Hnde none (us inoft certainly from the Gcncfis to the Rtvcl.ttion yLiut-'i 
 
 there is not a word concerning it , but very much againft it) lethim Hrft J">'f"-Si'.i. 
 build his hopes upon this propolition,thiit a Holj life a the o/Jy prepdraiio/t to 
 a happy death , and then we can without danger proceed to foine other con- 
 fiderations. 
 
 When a good man or a perfon , concerning whom it is not certain , he "i 
 hath lived in habitual vices, comes to dye, there are but two general wayes 
 ofentercourfewith him ; the one to keep him from new finues , the other 
 to make fome emendations of the old ; the one to fortify him againft efpe- 
 ciall weaknelTes , and proper temptations ot that eftate , and the otiier 
 to irimme his lamp , that by excellent actions he may adorne his fpirit, ma- 
 king up the omiiTions of his lite, and fupplying the imperfeiftions of Jiis 
 eftate , that his foul may return into the hands of its Creatour as pure as it 
 can , every degree of perfedion being an advantage fo great , as that the 
 lofte of every the leaft portion of it cannot be recompenfed with all the 
 good of this world : Concerning the firft 5 the temptations proper to this 
 eftate are either weakneffe in fciith, defpair or prefumption -, for whatfoever 
 is befides thefe, as it is the common infelicity of all the feveral ftates of life, 
 fothey are oftentimes arguments of an ill condition , of immortiHcation of 
 vitious habits, and that he comes not to this combate well prepared^ fuch as 
 are covetoufnefte, unwillingneiTe to make reftitution , remanent affedions 
 to his former vices, an unreligned fpirit, and the like. 
 
 In the Eccleiiaftical ftory we Hnde many dying perfons mentioned, who S, 
 have been very much aftlided with fome doubts concerning an article of 
 faith. S. Gregory in an Epiftle he writ to S. Au/fin inftances in the temptati- "^ /"«««ia 
 on which fw/ft-w/fuffered upon his death-bed; and although fometimes the ' '"°"' 
 Devil choofes an article, that is not proper to that ftate,knowing that every 
 fuch doubt is well enough for his purpole, becaufe of the incapacity of the 
 perfon to fuffer long difputes , and ot the jealoufie and fufpicion of a dying 
 and weak man , fearing left every thing (liould coufen him , yet it is com- 
 monly inftanced in the article of the Refurredion or the ftate offeparati- 
 on or reunion. And it feems to fome perfons incredible , that from a bed 
 of ficknefle, a ftate of mifery, a cloud of ignorance, a load of palfions a man 
 ftiould enter into the condition of a perfeifl underftandmg, great joy , and 
 an intelledual life, a converfation with Angels, a fruition of G O D ; the 
 change is greatet then his reafon-, and his faith being in conclufioji tottering 
 like tlie Arke , and ready to fall , feems a pillar as unfafe and unable to rely 
 on, as a banke of turfe in an Earthquake. Againft this, a general remedy b 
 prefcribed by fpiritual perfons , that the fick man Ihould apprehend all 
 changes of perfwafion , which happened to him in his ficknelTe, con- 
 tradiftory to thofe aftents, which in his rleareft ufe of reafon he had , to be 
 temptations and arts of the Devil •, and he liath reafon fo to think, when 
 he remembers how many comforts of the fpirit of G O D , what joyes of 
 of religion, whatfupport, wliat aififtances , what ftrengths he had in the 
 Bbb 2 whole
 
 ^32^ 0/ ^^^^^-^ ^"d ^''^ ^^^ f reparation to it. Pare m. 
 
 whole courfe of his former Hfe upon the ftock of faith , and intereft of the 
 ^V'mml'r doftrineofChriftianity. Andhncethedisbeheving "• thcpromifes Evan- 
 ZmZ 7$,un gelical at that time can have no end of advantage, and thnt all wife men tell 
 Socrates ,'apud him, it may havc an end to make him lofe the title to them, and doe him 
 PhaToT "' infinite difadvantage, upon the ftock of nuereft and prudence he muft re- 
 '£/ fj^^'ivy- jedfuch fears, which cannot help him , but may ruine him. For all the 
 3^^H aAH-^r ^vorks of grace, which he did upon the liopes of GOD, and the ftock of 
 *2,\*;,*^'^j^*' the Divine revelations, (ifhefailesm his hold upon them) are all rendred 
 'ixiji'^T, unprofitable. And it it is certain , if there be no fuch thing as immortality 
 *^f .^'|. and refurredion , he ftiall lofe nothing for believing there is , but if there 
 J2l,W^T/,' _ be, they are loft to him for not believing it. 
 
 > TtV xe/coc itv-riv -liv -are? rs Siti.vifTv niiov tok 7!Ufii(7iv *Md>if stw/zo/ o</V^^@- • » A a.yvota. /mi av- 
 7X iv ^cJiajsAH (i&wv ><) ^) A>^' oKtyv vTiO" o-inamTiu. Nim abi »v ct// mt m monbn7taus fi iinn de i,r- 
 ticulis pdci diffcrat & jcniiat dc fidacu'i cumpcrta vcrilatis , at Jallem, {quod dc Socr;iic dixit Tcitullianus) dc 
 indufttia confulte xquanimicitis. 
 
 9. But this is alfo to be cured by proper arguments. And there is no Chri- 
 
 ftian man,;^lTiath within him , and carries about him demonftrationsof 
 the poflibility and great inftances of the credibility of tliofe great changes, 
 which the fe tempted perfons have no reafon todiftruft but becaufethey 
 think them too great , and too good to be true. And here, not onely con- 
 fideration of the Divine power, and his eternal goodneffe is a proper Anti- 
 dote, but alfo the obfervation of what we have already received from 
 GOD. Tobe raifed from nothing to fomething is a mutation not Idle 
 then infinite, and from that which we were in our firft conception to paffe 
 into fo direft and curious bodies and to become difcurfive, fenfible, paflio- 
 nate,andreafonable, and next to Angels, is a greater change , then from 
 this ftate to pafle into that excellency and perfection of it, which we expedt 
 as the melioration and improvement of the prefent : for this is but a muta- 
 tion of degrees; that of fubftance; this is more fenfible, becaufe we have per- 
 ception in both ftates; that is of greater diftance, becaufe in the firft term we 
 were fo far diftant from what we are, that we could not perceive what then 
 we were -, much lefle defire to be what we now perceive -, and yet GOD 
 did that for us unasked , without any obligation on his part , or me- 
 rit on ours: much rather then may we be confident of this alteration of 
 accidents and degrees i becaufe GOD hath obliged himfelfe by pvomife; 
 he hath difpofed us to it by qualities, adtions, and habits, which are 
 to the ftate of glory as infancy is to manhood , as elements are to excel- 
 lent difcourfes , as bloftbms are to ripe fruits-, and he that hath wrought 
 miracles for us , preferved us in dangers , done ftrange atSs of providence, 
 fent his Sonne to take our nature, made a Virgin to bear a Sonne , and 
 GOD to become Man, and two natures to be one individual perfon, 
 and all in order to 'this end, of which we doubt, hath given us fo many 
 arguments of credibility , that if he had done any more , it would not have 
 been left in our choice to believe or not believe •, and then much of 
 the excellency of our faith would have been loft. Adde to this, that 
 we are not tem.pted to disbelieve the Roman ftory, or that P'irgih ^neids 
 were writ by him , or that we our felves are defcended of fuch pa- 
 rents ; becaufe thefe things are not onely tranfmitted to us by fuch te- 
 ftimony, which we have no reafon todiftruft, but becaufe the Tempter 
 cannot ferve any end upon us by producing fuch doubts in us •, and there- 
 fore
 
 Part III. Of Death and the due preparation to it, ^33 
 
 fore fince we have greater reftimony for every article of faicli , and to be- 
 lieve it, is of fo much concernment to us , wemay well fufpev:^ it to be art 
 artifice of the Devil to rob us of our reward^ this proceeding of his being of 
 the fame nature with all his other temptations , which in our lite time like 
 fiery darts he tlirew into our face to defpoil us of our glory, and blot out the 
 tmage of G O D imprinted on us. 
 
 2. If the Devil tempts the fick perfon to defpaire, he who is by ,.[°' 
 GOD appointed to minifter a word of comfort , muft fortifie his fpirit '^•^^'^l^f 
 with confideration and reprefentment of the divuie goodnelle , manifeft m ■Tuy'dv<Jov 
 all the expredes of nature and grace, of providence and revelation-, that f*^', '«■''","""'' 
 GOD never extinguirties the fmoaking flax, nor breaks the bruifed reed; ^w<Ttl.W' 
 that a conftant and a hearty endeavour is the facrifice which G O D de- ^i o ^rovla. 
 lights in •, that in the firmament of Heaven there are little Starres, and they .^^ ix-^l"'''^ 
 are moft in number; and there are but few ofthegreareft magnitude-, that 78\j Jj^j "'' 
 there are children and habes in CHRIST as well as ftrong men -, and)'>^''''^''"'_ 
 amongfl: thele tiiere are great difference -, that the mterruptions of the flate cfXt-^'^^^rS's- 
 of grace by intervening crimes, if they were refcinded by repentance, they -Tf ^° -^ «^- 
 were great danger in the interval , but ferved as increment of the Divine """^"^enanJ. 
 Glory, and arguments of care and diligence to us at the reftitution. Thefe 
 and many more are then to be urged when the Tick perfon is in danger of 
 being fwallowed up with overmuch forrow ; and therefore to be mfifled on 
 in all like cafes as the Phyfician gives him Cordials , tktt wc mn) dec 
 charity to him and minifter comfort , not becaiifc iky are dlwdyes necef- 
 ftry , even in the midft of great fadnelTes, and difcomforts. For we are to 
 fecure his love to GOD, that he acknowledge the Divine mercy , that 
 he believes the article of remifTion of finnes , that he be thankful to 
 GOD for the bleffmgs which already he hath received , and that he lay 
 all the load of his difcomfort upon himfelfe , and his owne incapaci- 
 ties of mercy -, and then the (adneffe may be very great , and his tears 
 clamorous , and his heart broken all in pieces , and his humility lower 
 then the earth , and his hope indifcernible , and yet no danger to his 
 final condition : defpair refle(5bs upon GOD, and didionours the infi- 
 nity of his mercy , and if the fick perfon doe but confeffe that GOD 
 is not at all wanting in his promifes , but ever abounding in his mercies, 
 and that it is want of the condition on his own part, that makes the mifery, 
 and that if he had done his duty GOD would lave him-, let him be af- 
 fiff ed with perpetual prayers , with examples of lapfed and returning fin- 
 ners, whom the Church celebrates for Saints, fuch as Mary Magdden^ Mary 
 o^^gy^t^ A fr a^T ha(i s ^ Pelagia : let it be often inculcated to him, that as 
 GODS mercy is of it felf indefinite, fo its demonftration to us is not deter- 
 mined to any certain period, but hath fuch latitudes in it , and refervations, 
 which as they are apt to reftrain too great boldneffe, fo alfo to become fan- 
 duaries to difconfolate perfons ; let him be invited to throw himfelfe upon 
 GOD upon thefe grounds , that he who is our ^-udge , is alfo our 'Advo- 
 cate and Redeemer , that he knowes and pities our infirmities , and that our 
 very hoping in him does endear him , and he will deliver us the rather 
 for our confidence, when it is ballanced with reverence and humility; 
 and then all thefe fupernumerary feares are advantageous to more 
 neceflary graces , ind doe more fecure his final condition , then they can 
 diflurb it. 
 
 Bbb 3 When!
 
 534 Of Death and the due preparation to it, vm iii. 
 
 1 1 • when Saint Arfenipts was near his death, he wus obferved to be very tre- 
 
 mulous, fad, weeping and difccnfolate. Tlie (landers by asked the reafon 
 of his fears, wondring that he having lived in great fandity for many years, 
 fhould not now rejoyce at the going forth oi his prifon. The good man con- 
 fefled the fear , and withall faid it was no other then he had alwayes born 
 about with him in the dayes of his pilgrimage , and what he then thought a 
 duty, they had no reafon now to call cither a fault or amifery. Great for- 
 rovves, fears, and diftruftings of a mans own condition are oftentimes but 
 abatements of confidence,or a remilTion of jo)'es and gaycties of fpirit, they 
 are but like falutary clouds , dark and fruitful -, and if the tempted perfon 
 be ftrengthened in a love of GOD, though he goe not further in his 
 hopes then tobelieve a polTibility of being faved, then to fay, Co D can 
 fave him , ;/ hepleaje , and to pray that he will dive him , his condition is a 
 ftate of grace -, it is like a root in the ground trod upon , humble and fafe, 
 not fo fine as the ftate of flowers , yet that which will fpring up in as glori- 
 ous a refurredion, as that which looks fairer and pkafes the fenfe, and is in- 
 deed a bleffing, but not a duty. 
 
 1 2. But there is a ftate of Death-bed , which feems to have in it more Que- 
 ftion,andtobeof nicerconfideration. A fick perfon after a vitious and 
 bafe life 5 and if upon whatfoever he can doe, you give him hopes of a par- 
 don, where is your promife to warrant it c" if you doe not give him hopes, 
 doe you not drive him to defpaire, and afcertame his ruine to verify your 
 propofition ^ To this I anfwer , that defpaire is oppofed to hope , and 
 hope relies upon the Divine promifes •, and where there is no promife, 
 there the defpaire is not a finne, but a meet impoflfibility. The accurfed 
 fpirits which are fealed up to the judgement of tiie laft day cannot hope; 
 and he that repents not , cannot hope for pardon ; and therefore if all 
 which the ftate of death-bed can produce, be not the duty of repentance, 
 which is required of neceffity to pardon , it is not in fuch a perfon properly 
 to be called defpair, any more then it is blindenefle in a ftone, that it cannot 
 fee: Such a man is not within the capacities of pardon, and therefore all 
 thofe adls ofexteriour repentance, and all his forrow and refolution and 
 tears of emendation , and other preparatives to interiour repentance , are 
 like oil poured into mortal wounds, they are the care of the Phyfician •, and 
 thefe are the cautions of the Church, and they are at no hand to benegle- 
 <Sed. For if they doe not alter the ftate, they may leffen the judgement , or 
 procure a temporal bleffing-, and if the perfon recover , they are excellent 
 beginnings of the ftate of grace, and if they be purfued in a happy opportu- 
 nity, will grow up into glory. 
 
 13. But ifit be demanded, whether in fuch cafes the Curate be bound to 
 give abfolution ^ I can give no other anfwer but this , that if he lye under 
 the cenfure of the Church the lawes of the Church are to determine the 
 particular, and I know no Church in the world , but ufes to abfolve death- 
 bed penitents upon the inftances of thofe adtions of which their prefent 
 condition is capable ^ though in the primitive ages in fome cafes they 
 denyedit. But if the fick perfon be under no pofitive cenfure, and is 
 bound onely by the guilt of habitual vice , if he defires the prayers of the 
 Church, fhe is bound in charity to grant them •, to pray for pardon to him^ 
 and all other graces in order to falvation 5 and if he abfoh^es the penitent, 
 towards G O D it hath no other e$cacy but of a folemn prayer, and there- 
 fore 
 
 I
 
 pirc III Of Death and the due preparation to it. s^ 3 ^ 
 
 fore ic were better that all the charity of the office were done, and the fo- 
 lemnity omitted, becaufe in theearneft prayer Hie cooperates to Jiis falvati- 
 on as much as (he can, and by omitting the folemnity diftinguilhes evil 
 livers from holy perfons, and walks fecurely, whilert ihc refufes to declare 
 him pardoned whom GOD hath not declared to be fo : and polfibly that 
 form of abfolution, which the Churches of the Weft now ufc, being indica- 
 tive and declaratory of a prefent pardon, are for the very form lake not to ^^nitcmh q,,^ 
 be ufed to deatli-bed penitents after a vitioiis life -, becaufe if any thing 'lu!"mpm!t%: 
 more be intended in the form then aprayer, the truth of the affirmation P'j«""«"I7«*. 
 may be queftioned, and an Ecclefiaftical perfon hath no authority to fay to '' """'"^'^ '".''- 
 
 - 1 ^ nil I •/- I • 111 ' ■ • 1 turn petitiir, ti- 
 
 luch a man, / ^bjol've thee •, but it no more be uitended but a prayer, it is bet- m-o m & ,ffa 
 tertoufea meei" piayei, and common formof addiefle, then fuch words ^''''••"''••■^•■'^'•• 
 which may countenance unfecure confidences, evil purpofes, and worfe J-JJ'J„"i"|'g^ 
 
 lives. homil. 41. 
 
 3. Ifthe Devil tempts a fickperfon, who hath lived well, to prefumpti- i4' 
 on, and that he feeras full ofconfidence and without trouble, the care that 
 is then to be taken is to confider the difeafe, and to ftate the Queftion right. 
 For at fome inftants and periods GOD vifits the fpiiit of a man, and 
 fends the immiflion of a bright ray into him, and fome good men have been 
 foufedtoapprehenfionsof the Divine mercy, that they have an habitual 
 cheerfulnefle of fpirit and hopes of filvation. S Jerome reports that HtU- 
 rion in a death-bed agony felt fome tremblings of heart, till reflecting upon 
 his courfe of life he found comforts fpringing trom thence by a proper ema- quidiimcs'r'fcp- 
 nation, and departed cheerfully : and Hez.ckiah reprefented to G O D in cu^gmtaprope 
 prayer the integrity of his life, and made it the inftrument of his hope •, and "c^iq^o'^^lm 
 nothing of this is to be called prcfumptiofj , provided it be in perfons of emi- myi ums ? 
 nent fandity and great experience, old Difciples, and the more perfedt ^. liicr.m via 
 Chriftians ^ but becaufe fuch perfons are but feldomc and rare, if the fame ' ^^' 
 confidence be obferved in perfons of common iraperfedion and an ordinaiy 
 life, it is to be corredled and allayed with confider ation of the Divine feve- 
 rity and juftice, and with the ftrid requifites of a holy life, with the deceit 
 of a mans o\\n heart, with confideration and general remembrances of {"e- 
 cret fins, and that the mofl perfed: ftate of life hath very great needs of mer- 
 cy, and if thi; righteous [carcely he [at'cd^whoe jliallthe tingodlj andthe fintier ^■^'ezl'^eeiL-fr 
 appear •: And the fpirit of the man is to be promoted and helped in the en- miukmlil''!}- 
 creafe of contrition, as being the proper deletery to cure the extravagancies cMias cam. 
 ofa forward and intemperate fpirit. _ coakif''^' 
 
 But there is a prefumption commenced upon opinion, relying either up- ' ^^^ 
 on a perfwafion of fingle predeftination, or elfe (which is worfe) upon ima- 
 ginary fecurities, that heaven is to be purchafed upon conditions eafier then 
 a days labour, and that an evil life may be reconciled to lieaven by the inter- 
 vening of little or fingle adts of piety or repentance. If either of them 
 both have adually produced ill life, to which they are apt, or apt to be a- 
 bufed, the perfons are miferable in their condition, and cannot be abfolutely 
 remedied by going about to cure the prefumption ; that was the caufe of all, 
 butnowitistheleaftthingtobeconfidered; his whole ftate is corrupted, 
 and men will not by any difcourfes or fpiritual arts ufed on their death- beds 
 be put into aft ate of grace •, becaufe then is no time to change the ftate ^ and 
 there is no mutation then, but by fingle aftions •, from good to better a dy- 
 ing man may proceed, but not from the ftate of reprobation to the life of 
 
 grSce;
 
 5 3 6 Of Death and the due f reparation to it. part in. 
 
 grace •, and yet it is good charity to unloofe the bonds of S ata)7^ whereby 
 the man is bound and led captive at his will, to take off the prefumption by 
 deftroying the caure,and then let the woik of grace be fet as forward as it can, 
 and leave the event to G O D j for nothing elfe is left poflible to be done. 
 But if the fick man be of a good life, and yet have a degree of confidence be- 
 yond his virtue upon the phanfie of predeftination, it is not then a time to 
 refcind his opinion by a dired: oppolition, but let him be drawn off from the 
 confideration of it, by fuch dilcourfes as are apt to make him humble and 
 penitent; for they are the moft apt inflruments to fecure the condition of 
 the man, and attetnper his fpirit. Thefe are the great temptations incident 
 to the laft fcene of our lives •, and are therefore more particularly fuggefted 
 by the Tempter, becaufe they have in them fomething contrary to the uni- 
 verfal effedt of a holy life, and are defignes to interpofe between the end of 
 the journey, and the reception of the crown •, and therefore it concerns 
 every man who is in a capacity of receiving the end of his faith, the falvati- 
 on of his foul, to lay up in the courfe of his life fomething againft this great 
 day of expence, that he may be better fortified with the armour of the 
 fpirit againft thefe laft affaults of the Devil, that he may not fhipwrack in 
 the haven. 
 ^ EJchevDtng evil is but the one half of our work, wemuftairois'<?^^<'^5 
 
 and now in the few remanent days or hours of our life, there are certain ex- 
 ercifes of religion, which have a fpecial relation to this ftate, and are there- 
 fore of great concernment to be done, that we may make our condition as 
 certain as we can, and our portion of glory greater, and our pardon furer, 
 and our love to increafe, and that our former omilfions and breaches be re- 
 paired with a condition in fome meafure proportionable to thofe great 
 hopes which we then are going to pofleiTe. And i. Letthefickperfonin 
 the beginning ofhisficknefTe, and in every change and great accident of it 
 makeadsofrefignation to G O D , and intirely fubmit himfelf tothedi- 
 vine will, remembring, that ficknefTe may,to men properly difpofed, do the 
 work of G O D , and produce the effedf of the Spirit, and promote the in- 
 tereftsof his foul, as well as health , and oftentimes better, as being in it 
 felf and by the grace of G O D apt to make us confefTe our own impotency 
 and dependencies, and to underftand our needs of mercy and the continual 
 influences and fupports of heaven-, to withdraw our appetites from things 
 below ', to correft the vanities and infolencies of an impertinent fpirit •, to 
 abate the extravagancies of the flefh- to put our carnal lufts into fetters 
 and difability^ to remember us of our ftate of pilgrimage, that this is our tvay 
 and onr ftage of trouble and banifhment, and that Heaven is our ccuntref ■., 
 for fo, ficknefle is the trial of our patience, a fire to purge us,an inftruder to 
 teach us, a bridle to reftrain us,and a ftate inferring great necelTitics of union 
 and adhefions unto GOD. And as upon thefe grounds we have the fame 
 reafon to accept ficknefte at the hands of GOD, as to receive phy fick 
 from a Phyfician •, fo it is an argument of excellent grace to give GOD 
 hearty thanks in our difeafe, and to accept it cheerfully, and with {piri- 
 tual joy. _^^^ 
 
 Some perfons create to tnemfelves excufes of difcontent, and quarrel 
 
 ' * not with the pain, but the ill confequents of ficknefte, it makes them trou- 
 
 blefome to their friends, and confider not that their friends are bound to 
 
 accept the trouble, as themfelves to accept the ficknefte; that to tend the 
 
 fick
 
 Part III. OfT>eath and the due preparation to it, 537 
 
 fick is at that time allotted for the portion of their work, and that charity 
 receives it as a duty, and makes that duty to be a plcafure : and however, 
 if our friends account us a burden, let us alfo accept that circumftance of af- 
 flidion to our fclves with the fame refignation and indiffeicncy , as we enter- 
 tain its occafion, the (icknefle it felt-, and pray to G O D to enkindle a 
 flame of charity in their breads, and to make them compenfation for the 
 charge and trouble we put them to, and then the care is at an end. liuto- 
 thers excufe their dilcontent with a more religious colour, and call the dif- 
 eafe their trouble and afflidion, becaufe it impedes then- other parts of du- 
 ty, they cannot preach, orftudy, ordoexteriour alTiflances ot ch.iruyand 
 almes, or ads of repentance and mortirication. But it were well, if we 
 could let G O D proportion out our work, and fet our task-, let lum choofe 
 what virtues we fliall Ipecially exercife ; and when the will of G O D de- 
 terminsus, it is more excellent to endure afflidions with patience, equani- 
 mity, and thankfulnefTe, then to do adions of the moft pompous religion, 
 and laborious or expenfive charity •, not onely becaufe there is a deliciouf- 
 nefle in adions of religion and choice, which is more agreeable to our fpirit, 
 then the toleration of ficknefle can be, which hath great reward, but no 
 prefent pleafure •, but alfo becaufe our fuffering and our imployment is 
 confecrated to us, when GOD choofes it, and there is then no mixtures of 
 imperfedion, or fecular intereft-, as there may be in other adions even of 
 an excellent religion, when our felves are the choofers. And let us alfo re- 
 member, that GOD hath not fo much need of tliy works, as thou haft of 
 patience, humility, and reiignation. S. Paul was far a more confiderahle 
 perfonthenthoucanftbe, andyetitpleafed GOD to (hut him in prifon 
 for two years, and in that interval, GOD fecured and promoted the work 
 oftheGofpel: and although Efaphroditm was an excellent Minifter, yet 
 GOD laid a great ficknefle upon him,and even in his difeafe gave him wotk 
 enough to do, though not of his own choofing-, and therefore fear it not, 
 but the ends of religion or duty will well enough proceed without thy 
 health-, andthyowneternalintereft, when GOD fo pleafes, fliall better 
 befervcdby ficknefle, and the virtues which it occafions, then by the op- 
 portunities of health, and an ambulatory adive charity. 
 
 When thou art refigned to GOD, ufe fair and appointed means for jg, 
 thy recovery-, truft not in thy fpirit upon anyinftrument of health-, as 
 thou art willing to be difpofed by G O Dj fo look not for any event upon 
 the ftockofany other caufe or principle-, be ruled by thePhylicianand the 
 people appointed to tend thee, that thou neither become troublefome to 
 them, nor give any figne of impatience or a peeviHi fpirit. But this advice 
 onely means, that thou do not difobey them out of any evil principle^ and 
 yet if reafon be thy guide to choofe any other aide, or follow any other 
 counfel, ufe it temperately, prudently and charitably. It is not intended 
 for a duty, that thou fliouldeft drink oile in ftcad of wine, if thy Minifter 
 reach it to thee, as did S. Hernard-^nox that thou fliouldeft accept a cake tem- 
 pered withLinfeed oil in ftead of oil of Olives,asdidF.5/f^/^f;j, mentioned by 
 Etiffinm ; but that thou tolerate thedefcdsof thy fervanrs, and accept the 
 evil accidents ofthy difeafe, or the unfuccesfulneffe of thy Phyhtians care, 
 as defcending on thee from the hands of GOD. A[a Avas noted in Scri- ^ chio.i6 
 pture, that in his ficknefte he fought not to the LOR D, but to the Phjfi- 
 cians. Lcrvis the 1 1 of FrAwe^ was then the miferableft perfon in his king- 
 dome.
 
 ^38 Of T)eath and the due preparation to it. Pan m 
 
 dome, when he made Iiimfdf their feivantj courting them with great peri- 
 fions and rewards attending to their rules as Oracles,and from their mouths 
 waited tor tlie fentence of life or death : we are m thefe great accidents , 
 efpecially to look upon G O D as the difpofer of the events, which he very 
 often difpofes contrary to the expectation we may have of probable caufesj 
 and fometimes without phyfick we recover, and with phyfick and excel- 
 lent applications we grow worfe and worfe •, and G O D it is, that makes 
 the remedies unprofperous ; in all thefe and all other accidents if we take 
 care that the fickneffe of the body derive not it felf into the foul, nor the 
 pains of one procure impatience of the other, we fliall alleviate the burden 
 and make it fiipportable and profitable ; and certain it is, if men knew well 
 to bear their ficknefles, humbly towards GOD, charitably towards our 
 Minifters, and cheerfully in themfelves, there were no greater advantage in 
 the world to be received then upon a fick bed •, and that alone hath in it the 
 benefits of a Church, of a religious AfTembly, of the works of charity and 
 labour. And fince our fouls eternal well-being depends upon the cha- 
 rities and providence and veracity of GOD, and we have nothing to (liew 
 for it but his word and goodnefTe, and that is infinitely enough, it is but 
 reafon we be not more nice and fcrupulous about the ufage and accommo- 
 NoV^f rd,- dationofourbod^ •, if we accept at GODS hand fadnelTe and drynefle 
 r^i^'li^-Ta^Ts-of affedion and fpiritual defertion patiently and with indifFerency, it is 
 HAttTisf (f'iifiv- unhandfome to expreffe our felves lelFe fatisfied in the acci3ents about our 
 
 Sopbo. Phsd-r. . , ^ 
 
 ip. But if the fickneflfe proceed to death , it is a new charge upon our fpi- 
 
 rits, andGOD calls for a final and intirerefignation into his hands •, and 
 to a perfon who was of humble affediions, and in his life time of a mortified 
 fpirit, accuftomed to bear the yoke of the LORD, this is eafie, becaufe he 
 
 lookes upon death not onely as the certain condition of nature, but as a ne 
 '? ' ' j^" ' ^tt'jvfi' • ' ceflary tranfitiontoaftateofblcflednei^e,asthede- 
 «Iii!'w^^.I&^fe■ l"^v^iov%Z termination of his ficknefle, the period of humane 
 (\( ^ iv-mi jiiov 19 T ivcfkifMva Toif ij/ao- infelicities, the laft change of condition, the begin- 
 ».9«™^. iit'ii'o.i. M- . ., . . nine of a new, ftrange, and excellent life, a fecurity 
 
 PctoNatc fufvicc cceliim : Non emm tmvtta ■ nr r j c i ■ ■• r 
 
 rripL, (cdmLtm m melius, d;xk mata sym- againft fin, a freedome from the importunities of a 
 pborUni apud Ambtof. in vita Symphor, temper, from the tyranny of an impciious luft,from 
 Sertii, in c. 7- Jobi. jj^g rebellion of concupifcence, from the difturban- 
 
 Hoc homo mom tucraturne malum mmrta- ces and tempefts of the irafcible faculty,and from the 
 iiiate efjet.'Nit. ^ fondueffeand childiflinefTe of thcconcupifciblc •, and 
 
 -Kp«^,,a>«y .^ct^-^y^v ^ (S.JmMe Cays wd)the trouble of thu' life a»dtkda»- 
 
 JE(L. Promnb. S''' areJomanjM mrefpejf of them death ua remeaj, 
 and a fair proper object ot delires. And we hnde that- 
 many Saints have prayed for death, that they might not fee the perfections 
 and great miferies incumbent upon the Church; and if the defire be not 
 out of impatience, but of charity, and with refignation, there is no reafon to 
 I King.ij) 4. reprove it. Elias prayed that GOD would take his life, that he might not 
 fee the evils of Ahab and ^ez,ebel^ and their vexatious intendments againft. 
 In vita s. Aug. c. the Prophets of the LORD. And S. ^«/w..i]pon the incurfion of the 
 << Vandals into Jfrica^ called his Clergy together, and at their chapter told 
 << them, he had prayed to G O D either to deliver his people from the pre- 
 >' fent calamity, or grant them patience to bear it, or that he would take 
 " him out of the world, that he might not fee the miferies of his Diocefe • 
 
 " adding
 
 Part ni. Of Death and the due preparation to it. 535) 
 
 <« adding that GOD had granted him the laft ; and he piefently fell fick, 
 
 u and dyed in the fiege of his own Hippo. And if death in many cafes be de- 
 
 fircable, and for manyreafons, it is always to be „ 
 
 fubmitted to, when GOD calls. And as it is al- ^.,ipJi,L'o,uc.uumii,m/rnuncr. pZt 
 
 ways a mifery to fear deatli, fo it is very often a fin, a'"""^, ?«'/< -« qncai quo/rmq; ubons, 
 
 or the effed of fin. If our love to the world hath ^''f"-"*'4^''<''M^''M juvcn. 
 
 fattened our affed ions iiere, it is a dired (in •, and this by the fon of Syrach 
 noted to be the cafe ofnch and great perfonages. Hm hitter dcafh is th EccUs.^i.i. 
 remembrance to a tnun^ that is at rcjl in his po\]cl<ions ! Bur if it be a fear to pe- 
 rifli in the ruins of eternity, they are not to blame for fearing, but that 
 their own illlivcs hath procured the fear. And yet there are perfonsinthe 
 ftateofgrace, butbecauietheyarein great imperfedion, have fucli lawful 
 fears of death and of entring upon an uncertain fentence, which muft Hand 
 eternally irreverfible, be it good or bad ^ that they may with piety and care 
 enough pray Davids prayer, O (pare mc a little, that I may recover my {Irength^ 
 before I go hence and be no more pen. But in thisand in all other cafes, death 
 muft be accepted jr/f/^«</w«rwart', though without fear it cannot. A man 
 may pray to be delivered from it, and yet if G O D will not grant it, he 
 muft not go as one hal'd to execution-, but if with all his imperfed fears 
 he fliall throw himfelf upon GOD, and accept his fentence as righteous, 
 whether it fpeak life or death, it is an ad of fo great excellency, that it may 
 equal the good adions of many fucceeding and furviving days •, and per- 
 adventure a longer life will be yet more imperfed, and that GOD there- 
 fore puts a period to it, that thou mayeft be taken into a condition more 
 certain, though lefte eminent. However, let not the fears of nature, or the 
 fearofreafon,ovthe fears of humility become accidentally crimindl by a 
 murmureor a pertinacious contefting againftthe event, which we cannot 
 hinder, but ought to accept by an eledion fccondary, and upon fuppofiti- 
 on, that GOD will not alter the fentence pafled upon thy temporal life^ 
 always remembring, that in Chriftian philofophy, death hath in it an excel- 
 lency, of which the Angels are not capable. For by the neceifity of our na- 
 ture we are made capable of dying for the holy JESUS: and next to the 
 priviledge of that ad:, is our willingnefte to dye at his command, which 
 turns neceffity into virtue, and nature into grace, and grace to glory. 
 
 When the fick perfon is thus difpofed, let him begin to trim his wedding 20. , 
 garment, and drefte his lamp with the repetition of ads of repentance, per- 
 petually praying to G O D for pardon of his fins, reprefenting to himfelf 
 the horror of them, the multitude, the obliquity, being helped by argu- 
 ments apt to excite contrition , by repetition of penitential Pfalmesand 
 holy Prayers •, and he may by accepting and humbly receiving his fick- 
 nefle at G O D S hand, tranfmit it into the condition of an ad or eflfed of 
 repentance, acknowledging himfelf by fin to have deferved and procured 
 it, and praying that the punidiment of his crimes may be here, and not rc- 
 ferved for the ftare offeparation,and forever. 
 
 But above allfingle ads of this exercife, we are concerned to fee tliat no- 
 thing of other mens goods ftick to us, but let us (hake it off as we would a 
 burning coal from our flelli •, for it will deftroy us, it will carry a curfe with 
 us, and leave a curfe behinde us. Thole who by thy means or importunity 
 have become vitious, exhort to repentance and holy life -, tiiofc uhom thou o:to>omfunt 
 
 /f v; boio/iimconumfiinl, hit qi't fkL!L:;ilias c> frttili.! Jiiip-tinl. V. Grfgor. 
 
 haft
 
 540 Oj Death and the due preparation to it. Pare iii. 
 
 haft coufened into crimes, reftore to a right underftanding •, thofe who are by 
 violence and intereft led captive by thee to any undecency, reftore to their 
 liberty, and encourage to the profecution ot holinefte •, difcover and con- 
 fefte thy hand and unlawful arts , ceafe thy violence, and give as many ad- 
 vantages to virtue as thou haft done to vitioufnefle. Make recompenle for 
 bodily wrongs, fuch as are wounds, diimembrings, and other diiabilities- 
 reftore every man ( as much as thou canft ) to that good condition from 
 which thou ha(t removed him, reftore his fame, give back his goods, return 
 the pawn, releale forfeituies, and take off all injuft invaiions or furprizes of 
 his eftate, pay debts, fatisfie for thy fraud and injuftice as far as thou canft, 
 and as thou canft, and as loon, or this alone is weight enough, no left'e then 
 a milftone about thy neck. But if the dying man be ofCcd^ and in the ftate 
 of grace, that is, if he have lived a holy life, repented feafonably, and have 
 led a juft , fober, and religious converlation in any acceptable degree, it is 
 to be fuppofed he hath no great account to make for unrepented injuries and 
 unjuft detentions : for ifhe had detained the goods of his neighbour frau- 
 dulently or violently without amends, when it is in his power and opportu- 
 nity to reftore, he is not the man we fuppofe him in thisprefentqutftion-, 
 and although in all cafes he is bound to reftore according to his ability, yet 
 the aft is lefte excellent, when it is compelled^ and fo it feems to be, if he have 
 continued the injuftice, till he is forced to quit the purchafe. However, if 
 it be not done till then, let it be provided for then •, and that I prefle tliis 
 duty to pious perfons at this time, is onely to oblige them to a diligent fcru- 
 tiny concerning the lefter omiflions of this duty in the matter of fame, or 
 leUer debts, or fpiritual reftitution •, or that thofe unevenneftes of account, 
 which were but of late tranfaftion, may now be regulated, and th'at whatfo- 
 ever is undone in this matter , from what principle foever it proceeds, whe- 
 ther of fin, or onely of forgetfulneire,or of imperfcftion, may now be made 
 asexaft as we can, and are obliged, and that thofe excufes which made it 
 reafonable and lawful to deferre reftitution, as want of opportunity, cleer- 
 nefTe of ability , and accidental inconvenience , be now laid afide , and the 
 aftion be done or provided for in the midft of all objeftions and inconveni- 
 ent circumftances, rather then to omit it and hazard to perform it. 
 ii, Hitheralfo I reckon refolutions, and forward purpofes of emendation, 
 
 and greater fevcrity, in cafe G O D return us to hopes of life •, which there- 
 fore rauft be re-inforced,that we may ferve the ends of God and underftand 
 all his purpofes, and make ufeof every opportunity-, every fickneflelaid 
 ~ upon us being with a defign of drawing us nearer to God -, and even holy 
 
 purpofes are good aftions of the fpirir, and principles of Religion •, and 
 though alone they cannot do the work of grace,or change the ftate,when they 
 are ineffeftual, that is, when either we will not bring them into aft, or that 
 God will not let us, yet CO a man already in the ftate of grace they are the 
 additions of Ibmething good, and are like blowing of coals, which although 
 it can put no life into a dead coal, yet it makes a live coal fhine brighter, and 
 burn clearer, and addes to it fome accidental degrees of heat. 
 2 2. Having thus difpofed himfelf to the peace of God,let him make peace with 
 (. all thofe in whom he knows or fufpefts any minutes of anger, or malice, or 
 
 difpleafure towards him, fubmitting himfelf to them with humility, whom 
 ne)<r-nhivvi^y-yi>&^0-x.^uff<fyesf- ^^ unworthily hath difpleafed, asking pardon of them 
 "Ai/ *>'„■*£?< ?"f!>»>'«'^«" ?•''©""■"• who fay they are difpleafed, and offering pardon to 
 
 them
 
 Part III. Of Death and the due preparation to it, %^\ 
 
 them that have difpleafed him •, and then let him crave the peace of holy 
 Church. For it is all this while to be fuppofed that he hath uled the afliftince 
 and prayers, the couniel and the advices oFa Ipintual man , and that to this 
 purpofe he hath opened to hnn the ftate ot liis whole lite, and made him to 
 undcrftand what emendations of histaults he hath made, what afts of re- 
 pentance he hath done, how lived after his fall and reparation, and that he 
 liath fubmitted all that he d id or undid,totlie diicerning of a iioly man,whofe 
 office it is to guide his foul in this agony and laft offices. All men cannot 
 have the blefling of a wife and learned Muiifter, and fome dye, where they 
 can have none at all •, yet it were a fafer courfe to do as much of this as we 
 can^ and to a competent p&rfon, if we can-, if we cannot, then to the beft 
 we have, according as we judge it to be of Ipiritual advantage to us : for in 
 this conjundure of accidents, it concerns us to be fure, if we may, and not 
 to be deceived, where we cm avoid it-, becaufe we (hall never return to * 
 life to do this work again. And if after this entercourfe with a fpiritual guide 
 we be reconciled by the Iblemn prayer of the Church, the prayer of abfo- 
 lution, it will be of great advantage to us ; we depart with our fathers blef- 
 fing, we dye in the a(5f ual communion of the Church, we hear the fentence 
 of GOD applyed after the manner of men, and the promife of pardon 
 made circumftantiate, material, prefent, and operative uponour fpirits, and 
 have our portion of the promife, which is recorded by S . ^4W«, that ;/ the 
 ciders of the Church fray over ajkkpsrfon fervently and effeClually, (adde fo- 
 Icmnly ) 7;^:^ fins flutll be fergivcn hinj^ ( that is, fuppofing him to be in a capa- 
 city to receive it) becaufe fuch prayers oi fuch a man are very prevalent. 
 
 All this is in a fpiritual fenfe,fv<j//;;;7^//^t'i'<jWi/« tmocency^ and then let 25. 
 him go to'the altar: lethimnot forany excufe leffethen impoffibility omic 
 to receive the holy Sacrament -, which the Fathers aflembled in the great 
 
 Nicene Councel have taught all the Chriftian world 
 
 TTjfi J 7W1/ y^oJiv'ivmv \ iu\eLloi !y 
 
 to cm the mojl necejjary prcvifior/s far oitr lajt io/tr»ey, >(sf.vofiwivm<9-^v>.gi.x^tri]aiiy wp osi 
 which is the memory of that death by which we ^j^f^oM^'-ATiKivlui* ^ dv3.yM.io- 
 hopeforlife, which IS the feed of immortality and Nuen.c!'!;!' ^ *^5tp" '• 
 the refurredion of our bodies, which unites our fpi- 
 rit to CHRIST, whicli is a great defenfarive againft the hoftilities of 
 the Devil, which is the moft folemn prayer of the Church,united and made 
 acceptable by the facrificeof CHRIST, which is then reprefented and 
 exhibited to GOD, which is the great inftrument of -fpiritual increafe, 
 and the growth of grace, which is duty and reward,food and phyfick, health 
 and pleafure, deletery and cordial, prayer and thankfgiving, and union of 
 myfteries , the marriage of the foul , and the perfedion of all the rites 
 of Chriftianity : Dying with the holy Sacrament in us is a going to G O D ^ 
 ■with CHRIST in our arms, and interpofing him between us and his 
 angry fentence -, but then we muft be fure that we have done all the duty, 
 without which we cannot communicate worthily. For elfe Satan comes in 
 the place of C H R I S T, and it is a horror not leffc then infinite to appear 
 before GODS tribunal, poffefTed in our fouls with the fpirit of darknefs. 
 True it is, that by many laws of the Church the Bifhop and the Minifter are 
 bound to give the holy Eucharift to every perfon, who in the article or ap- Concil.Nicen: 
 parent danger of death defires it -, provided that he hath fubmitted himfelf ^'";."'';.^^"'"* 
 to the impofition and Counfels of the Bifliop or Guide of his foul, that in Conc.Ameit- 
 cafc he recovers he may be brought to the peace of G O D and his Church '"• *• '• ' '• 
 
 C c c by
 
 ^/\z OJ Death and the due preparation to it. Pan in. 
 
 by fuchfteps and degrees of repentance by which other publick finnersare 
 reconciled. But to this gcntlenefle of Difcipline, and ealinefle of admini- 
 ftration thofe excellent perfons who made the Canons thought thtmfelves 
 compelled by the rigour of the Novatians •, and becaufe they admitted not 
 lapfed perfons to the peace of the Church upon any terms, though never fo 
 great, fo publick, or lb penal a repentance, therefore thefe not only remit- 
 ted them to the exercife and ftation of penitents, but alfo to the Communi- 
 c E'ibci ^"* But the Fathers of the Councel of -feV/^fr/V denyed this favour to per- 
 fons, who after baptifm were Idolaters ^ either intending this as a great ar- 
 gument to affright perfons from fo great a crime, or elfe believing that it 
 Avas unpardonable after baptifme, a contradidtion to that Ifate, which we en- 
 MsTt^yi;"^- tred into by baptifme, and the Covenant Evangelical: However, I defire 
 ''^H^?"'' all learned perfons to oblerve it, and the leflc learned alfo to make ufe of it, 
 Concil. Ni- that thofc tfiore ancient comcels of thcChurch^\\\\\.ch commanded the holy 
 '^f; '■ '-'■. ./ Communion to be given to dying perfons, meant onely fuch, which accor- 
 /tv^lla/."^'^ ding to the cuftome of the Cliurch were under the conditions of repentance-, 
 Co.ic.Anc.c.6. that is, fuch to whom punilhment and Difcipline of divers years were injoy- 
 ^'¥ ]'"^*\^-^ ned-, and if it hapned they died in the interval, before the expiration of their 
 Vila cxccfjirut, time of reconciliation, then they admitted them to the Communion: which 
 pkcuit nullum Jefcribes to us the dodrine of thofe ages, when religion was purer and 
 ~dZr' difcipline more fevere, and holy life fecured by rules of excellent govern* 
 dbnitti. Cone, ment -, that thofe onely were fit to come to that feaft, who before their laft 
 ^;";i' 'condi ficl^n^ff'2 had finiflied the repentance of many years, "^ or at leaff had under- 
 Eiiber.c.46. ' taken it. I cannot fay it was fo always, and in all ChiMxhes •, for as difciples 
 &cap.69. grew flack, or mens perfwafions had variety, fo they were more ready to 
 grant repentace as wel as abfolution to dying perfons,but it was otherwife in 
 the beft times, and with feverer Prelates. And certainly it were great charity 
 to deny the Communion to pcrfons,who have lived vitioufly till their death, 
 provided it be by competent authority, and done fincerely, prudently and 
 without temporal intereft -, to other perfons who have lived good lives, or 
 repented of their bad, though lefTe perfedly, it ought not to be denyed,and 
 they lelTe ought to negled; it. 
 24. But as every man muft put himfelf, fo alfo he muft put his houfe in order, 
 
 ' make his will, if he have an eftate to difpofeof 5 and in that he muft be care- 
 
 ful to do juftice to every man, and charity to the poor, according as G O D 
 hath enabled him : and though charity is then very late, if it begins not 
 earlyer, yet if this be but an ad of an ancient habite it. is ftiU more perfed 
 as it fucceeds in time, and fuperaddes to the former ftock -, and among 
 other ads of duty let it be remembred, that it is excellent charity to leave 
 our jvi^anddefires clear, plain, and determinate, that contention andlaw- 
 fuitesmaybe prevented by the explicate declaration of the legacies. At 
 laft and in all inftancesand periods of our following days let the former 
 good ads be renewed -, let G O D be praifed for all his graces and ble0ings ' 
 ofourlife,lethimbe intreated for pardon of our fins, let ads of love and 
 contrition, of hope, of joy, of humility be the work of every day, which - 
 GOD ftill permits us, always remembring to ask remiflion for thofe fins 
 we remember not 5 and if the condition of our ficknefTe permits it, let our 
 
 . mfevixiljebcatim laft breath expire with an ad of love, that it may begin 
 
 Dicat, & exnnocommtus temporeviu jj^g charities of cternity.and like a taper burntto its loweft 
 
 Ccdat iiCi coHvivajtUur - , - . .•', .L. ,.,. ■ < 
 
 Hor. Ser. i. bale, It may go out with a great emiJIion of light, leaving 
 
 a
 
 Part III. Of Death and the due preparation to it. ^45 
 
 a fweec fmell behinde us to perfume our coffin, and that tliefe lights newly 
 made brighter or trimmed up in our fickneflc, maylhine about our hearfe, 
 that they may become arguments of a pious fadnelTe to our friends, (as the 
 charitable coats, which Dor^/i* made were to the widows ) and exemplar to 
 all thofe, who obferved, or Hull hear of our holy life and religioui death. 
 But ifitihall happen, that the difeafe be produtflive of evil accidents, as a 
 difturbedfancy,a weakned underftanding, wilde difcourfings, of any de- 
 privation of the ufe of reafon, it concerns the fick perfons in tlie happy inter- 
 vals of a quiet untroubled fpirit to pray earneftly to God that nothing may 
 palFe from him in the rages of a feaver or worfe diftemper, which may lelle 
 becomehisdury, or give fcandal, or caufe trouble to the perfonS in atten- 
 dance-, andifhelhallalfo renounce and difclaimall fuch evil words, which 
 hisdifeafemay fpeak,nochimfelf, he Ihall do the duty of a C^hriftian and a 
 prudent perfon, and after thefe preparatives, he may with piety and con- 
 fidence refign his foul into the hands of G O D to be depohted in holy re- 
 ceptacles till the day of reftitution of all things: And in the mean time with 
 a quiet fpirit defcend into that ftate, which is the lot ofCeJhrs, and where all 
 Kings and Conquerours have laid afide their glories. 
 
 The P R A Y E R . 
 
 o 
 
 Eterml and Holy ^ E SUS^ who bj death hafi overcome dctth^ and by thy 
 pajiion hajl taken out its flings and made it to become one of the gates of hea- 
 ven^ and an enter ance to felicity •, have mercy upon me norv and at the hour of my 
 death ; let thy grace accompany me all the days of my life^ that I may by a holy con- 
 'verfation^ and an habitual performance of my duty, wait for the coming of our 
 LORD, andbereadjto enter with thee at ivhatfoever hour thou (halt come. 
 Lo RDlet not my death be in anyfenfe unprovided, nor untimely, nor hajly, but 
 after the common manner of men , having in it nothing extraordinary, but an 
 extraordinary piety, and the manifeflatiou of a great and miraculous mercy. 
 Let my fenfs and my under/landing be preferved intire till the lafl of my 
 days, and grant that I may dye the death of the righteous, having firfl difcharged 
 all my obligations of juflice, leaving none mifrable and unprovided in my depar- 
 ture, but be thou the portion of all my friends and relatives, and let thy blefing de- 
 fcend upon their heads, and abide there, till they f])all meet me in the bofom of our 
 LORD. Preferve me ever in the communion arid peace of the Church; andbleffe 
 my Death-bed with the opportunity of a holy and a fptritual Guide , with the af 
 f fiance andguard of y4ngels,with the perception of the holy Sacrament, with pa- 
 tience and dereliction of my ownde fires. with a fir ongfaith,and a firm andhumblt 
 hope, with jujl meafures of repentance, and great treafures of charity to thee my 
 G D', and to all the world, that my foul in the arms of the holy f ESUS may be 
 depofited with fafety and joy, there to expe^ the revelation of thy day, and then ti 
 partake the glories of thy kingdom, O eternal and holy ^ESUS. Amen. 
 
 C c c 2 i^d. S E C T.
 
 544 1"!^- 
 
 l_ ^ ; « 
 
 ^c/. S E C T. I 5, 
 
 Conjiderations upon the Crucifixion of the 
 holy f ESVS. 
 
 WHen the fentence of death pronounced againft th? X Q R P 
 was to be put in execution , the Souldieis pulled off the robe 
 of mockery.,4Jie fcarlet mantle , which in jeft they put upon 
 him, and put on his own garments. But, as Urigea obferves, the Evangelift 
 mentioned not, that they took oft the crown of thornes 5 what might ferve 
 their intereft they purfue, but nothing of reraiffion or mercy to the afflidted 
 Son of man-, but fo it became the King of fufferings not to lay afide hisim- 
 pcriall thorns,till they were changed into diadems of glory. But now Abci\s 
 led forth by his brother to be flam. A gay fpedacle to fatisfy impious eyes, 
 s.Aug.tnft. who would not ftay behind , but attended and waited upon the hangmaa 
 ii^.in Johan. ^.^ f^g ^j^g Cataftrophe of this bloody Tragedy. But when piaty looks on,fhe 
 beholds a glorious myfterie. Sin laughed to fee the King of heaven and 
 earth, and the great lover of foules, in ftead of the fcepter of his kingdome 
 to bear a tree of curfing and fliame. But piety wept tears of pity , and 
 knew they would melt into joy, when (he (hould behold that CrofTe which 
 loaded the fhoulders of her L O R D , afterward fit upon the fcepters,and 
 be engraved and figned upon the foreheads of Kings. 
 2 . It cannot be thought, but the Mmifters of Jewifli malice uied all the cir- 
 
 cumftances of afBidion , which in any cafe were accuftomed towards ma- 
 lefaftors, and perfons to be crucified, and therefore it was that in fomeold 
 figures we fee our blefled LORD defcribed with a table appendant to 
 ^ ... ., . , r the fringe of his garment, fet full of nailes , and 
 
 ita u forabunt fattbuiatum pcrvUs pomted iton ; tor lo fomctimes they aftjiited per- 
 
 sumiUis,fino(ie:fhucHvmcnt fmcx. fons Condemned to that kind of de.ith: and S.Cj- 
 
 ru ipfc paubuii tui baXZnL 'i^^o /-^"^ affirms that CHRIST ^did ftick to the 
 quDdtok,as,cvc{iioms& paiftonis anxictates wood , that he Carried , being galled with the iron 
 Mmm & uboHs. s. Cypr. de paff. g^ j^j^ heeles, and nailed even before his crucifixion. 
 
 But this and the other accidents of his Journey and their malice fo crufhed 
 his wounded, tender, and virginal body , that they were forced to lay the 
 load upon a Cyrenian,fearing that he fliould die with lefie lliame and fmart, 
 then they intended him : but fo he was pJeafed to take man unto his aid, 
 notonely to reprefent his own need , and the doloroufneffe of his pallion, 
 but to configne the duty unto man, that we muft enter into a fellowfhip of 
 C HR I S T S fufferings , taking up the Crofle of Martyrdorae , when 
 GOD requires us, enduring affronts, being patient under affli6lion,loving 
 them that hate us, and being benefadors to our Enemies , abftaining from 
 fenfual and intemperate delight, forbidding to. our felves lawful feftivities 
 and recreations ot our wearineffe, when we have an end of the fpirit to ferve 
 upon the ruines of the bodies ftrength, mortifying our defires, breaking our 
 ownwill, not feeking our felves, being entirely refigned to GOD; thefe 
 are the crofTe, and the nailes, and the ^ear , and the wliip , and all the in- 
 flruments of a Chriftians paffion. And we may confider, that every man in 
 
 this
 
 Pare III. Crucifixion off ESV S, 545 
 
 this world lliall in fome fenfe or other bear a erode, few men efcape it , and 
 it is not well with them that doe 5 but they onely bear it well that follow 
 CHRIST, and tread in his fteps, and bear it tor his lake , and walk as 
 he walked-, and he that f"ollo\\s his own delires, when he meets witii 
 a erode there , (as it is certain enough he will ,' bears the erode oF his 
 concupifcence, and that hath no fellowiliip with the erode ot" C H K I S T. 
 By the precept of bcaring;^ the CroJJe we are not tyed to pull evill upon our 
 felves , that we may imitate our LORD in nothing but m being af- 
 flided 5 or to perfonate the punitiveexercifesof mortiheation and fevere 
 abftinencies, whieh were eminent in fome Saints, and to which they had 
 fpeeial adiftances, as others had the gift of chadity , and for which they had 
 fpeeial reafon, and as they apprehended fome great necelfities^ but it is re- 
 quired, that wi bear our own Croj]e^ fo faid our deareft L O R D 5 for when M1tth.16.24. 
 the erode of C H R I S T is laid upon us , and we are called to Martyr- 
 dom, then it is our own, beeaufe GOD made it to be our portion ; and 
 when by the neceffities of our fpirit, and the rebellion of our body we need 
 exteriour mortifications, and ads of felf-denial , then alfoitisourow^n 
 erode, becaule our needs have made it fo ; and fb it is, when GOD fends 
 us ficknede or any other calamity-, whatever is either an effed of our ghoft- 
 ly needs, or the condition of our temporal eftate, it calls for our fufterance, 
 and patience and equanimity -, tor therefore CHRIST hath fnfered for ' P«.i. *'. 
 lis (faith S. Peter) leaving us an example that rve (hould follow hh fleps ^ who 
 bore his Crode as long as he could, and when he could no longer , he mur- 
 mured not , but fank under it , and then he was content to receive fuch aidj 
 not which he chofe himfelf,but fuch as was affigned him. 
 
 JESUS was led out of the gates of Jerujalem , that he might become j. 
 the facrifiee for perfons without the pale, even for aU the world -, and the Hdr.ij.ij. 
 daughters ot ^■erufalem followed him with pious tears till they came to 
 Calvary, a place difficult in the afcent eminent and apt for the publication 
 of ihame, a hill of death and dead bones, polluted and impure,and there he- 
 hcldh m ftript naked, who clothes the field with flowers , and all the world 
 with robes, and the whole globe with the canopy of Iieaven ; and fo drefs't, 
 that now every circumftance was a triumph-, by his difgrace he trampled Aihansf.dc 
 upon our pride ; by his poverty and nakednede lie triumphed over our eo- ^['^ """ 
 vetoufnede and love of riehes-,and by his pains chadifed the delicacies ofour 
 flefhjand broke in pieces the fetters of concupifcence. For as foonas Adam 
 was clothed he quitted Paradiie , and J E S LI S was made naked, that he 
 might bring us in again. And we alio mud be defpoii'd of all our exteriour 
 adherencies, that we may patTe through the regions ofduty and divine 
 love, to a fociety of bleded fpirits and a clarified , immortal , and beatified 
 eftate. 
 
 There they nailed JESUS whh four nails , fixed his Crofle in the 5. 
 ground,whieh with its fall into the place of its ftati 
 on gave infinite torture by fo violent a coneudion "" '"'^ *°'"" "' ^°f" '"^'^'Nonn'*'^ 
 
 of the body ofour LORD, which reded upon Migcnfcs pAmi p'mxerm imaf^mm Cruet' 
 
 nothing but four great wounds -, where he wasde- ff^mo Ujvo fmui utrumque pcdunconfgenta 
 dgnedtolufter along and Imgring torment. For de>ifim>,ifui p.|lcapnorfigu,^.ct(nlae|},&■ 
 cxuci^x\onasitwas an excellent pain, Iharp and '['■■pi'' '" '■'''i;-"f'" fnmam, Luc« Tudcn. 
 palTionate , fo it was not ofcjukk effect towards ta- ''^'' "" *^""'^' ^'^'°' 
 king away the life. S. Andrew was two whole d-ayes upon the Crode •, and 
 C c c 3 fome
 
 i^^6 Con/icier ai ions upon the part m. 
 
 fome Martyi's have upon the CrofTe been rather ftarved and devoured with 
 birds , then killed with the proper torment of the tree. But JESUS 
 tookallhispaflion with a voluntary fufception, GOD heightning it to 
 great degrees of torment fupernaturally , and he laid down his Hie volun- 
 tarily, when his Fathers wrath was totally appeafed towards mankinde. 
 5 . Some have phanfied, that CHRIST was pleafed to take fomething 
 
 from every condition, of which man ever was , or lliall be pollefied; taking 
 immunity from fin , from /Uams ftate of innocence , punilliment and mi- 
 fery from the date oi Ad^m fallen , the fulnefle of grace from the flate of 
 renovation, and peifed contemplation of the Divinity, and beatifick joyes 
 from the ftate of comprehenfion, and the blededneire of Heaven ^ meaning 
 that the humanity of our bleffed SAVIOUR did in the lliarpeft agony 
 of his palTion behold the face of G O D , and communicate in glory. But 
 I conhder, that although the two natures of C H R I S T were knit by a 
 myfterious union into one perfon , yet the natures ftill retain their incom- 
 municable properties. CHRIST as GOD is not fubjed to fufferings, 
 as a man he is the fubjed of miferies-, as GOD he is eternal, as man mor- 
 tal and commenfurable by time-, as GOD, the fupreme Lawgiver-, as 
 man, moft humble and obedient to the Lavv:,and therefore that the humane 
 nature was united to the Divine , it does not infene that it muft in all in- 
 ftantspartakeofthe Divine felicities, which in GOD are eflential , to 
 man communicated without neceflity , and by an arbitrary dil'penlation. 
 Adde to this , that fome virtues and excellencies were in the foul of 
 CHRIST, which could not confift with the ftate of glorified and bea- 
 tified perfons, fuch as are humility , poverty of fpirit, hope, holy defires, 
 all which having their feat in the foul , fuppofe even in the fupremeft facul- 
 ty a ftate of pilgrimage ^ that is, a condition which is impeifed, and in or- 
 Luke t4.i6. der to fome thing beyond its prefent. For therefore C H R i ST ought to 
 jiamdum vu!g. jifj^gy {{mh our bleflcd LORD himfelfe) and fo enter into his glory. And 
 Hebti.9. S. Paul affirms, that m fee ^F.SUS made a little brver then the Angels for 
 Philip.'i. 8>9. the (uffering of death crorvnedrvith glory and honour. And again , CHRIST 
 humbled himfelfe and became obedient unto death , even the death of the Crofje, 
 wherefore Godal(o hath highly exalted him, and given him a name above every 
 name. Thus his prefent life was a ftate of merit and work , and as a reward of 
 it he was crowned with ^/or^ and /wwtfr/.t///)i , his Name was exalted , his 
 Kingdome glorified , lie was made the LORD of all the Creatures, the 
 firft-fruits of theRefurredioiv, the exemplar of glory, and the Prince and 
 head of the Catholick Church •, and becaufe this was his recompenfe 
 and the fruits of his humility and obedience , it is certain it was not a ne- 
 ceflary confequence and a natural efflux of the perfonal union of the 
 Godhead with the humanity. This I dilcourfe to this purpofe, that we may 
 not in our efteem leflen the fuffering of our deareft LORD by thinking 
 hehadthefupportsof adual glory in themidft of all his fufferings. For 
 there is one minute or ray of glory, but its fruition does outweigh and 
 make us infenfible of the greateft calamities , and the fpirit of pain , which 
 can be extraded from all the infelicities of this world. True it is , that the 
 greateft beauties in this world are receptive of an allay of forrow , and no- 
 thing can have pleafure in all capacities. The moft beauteous feathers 
 of the birds of Paradife , the Eflrich , or the Peacock , if put into our 
 throat, are not there fo pleaHint as to the eye •, but the beatifick joys of the 
 
 leaft
 
 Part III. Crucifixion of fESI) S. 54-7 
 
 leaft glory of heaven take away all pain,ip//'f awa^ all tc.tr s from our ejes-^ and 
 itisnotpoffible, thatatthelameinftant, the foul of J HSU S lliould be 
 ravidied with glory , and yet alxited with paines, grievous andafllidive. 
 On the other iide fome fay, that the foule ot JESUS upon the croflc 
 fuffered the paines of Hell, and all the torments of the damned , and that 
 without fuch fufterings it is not imaginable he lliould pay the price , which 
 GODS wrath lliould demand of us : But the fame that reproves the one, 
 does alio reprehend the other •, for the hope that was the fupport ot the foul 
 of J E S U S J as it confelles an imperteClion , that is not conlillent with 
 the (late of glory , (o it excludes the defpaire , that is the torment proper 
 to accurfed foules. Our dcareft LORD fuffered the whole condition 
 ofhumanity, linne onelyex'ceptcd, and freed us from hell with fuffering 
 thole fad paines , and merited heaven for his own humanity , as the head, 
 and all faithful people as the members of his myftical body. And there- 
 fore his life here was onely a ftate of pdgrimage, not at all trimmed with 
 beatifick glories. Much lelfe was he ever in the ftate of Hell , or upon the 
 Crofle felt the formal niifery and fpirit of torment, which is the portion 
 ofda-nned fpirits-, becaufe it wasimpolllble CHRIST lliould dcfpair, 
 and without defpair it is impollible there lliould be a Hell. But this is high- 
 ly probable , that in the intenfion of degrees and prefent anguilli , the foul 
 of our LORD might feel a greater load of wrath then is incumbent in 
 every inftant upon perilling fouls. Ft^r all the fadnelle, which may be ima- 
 gined to be in Hell, confifts in ads produced from principles, that cannot 
 ftirpalle the force ofhumane or Angelical nature 5 but the pain which our 
 blelfed LORD endured for the expiation of our (ins, was an ifllie of an 
 united and concentred anger, was received into the heart of Godzwd mnn^ 
 and was commenfurate to the whole latitude of the grace, patience, and 
 charity of the Word incarnate. 
 
 And now behold the Pried: arki the Sacrifice of all the world laid upon 6, 
 thealtarof the Crofle, bleeding, and tortured, and dying to reconcile his 
 Father to US; and he was arrayed with ornaments more glorious then the 
 robes q{ Aaron. The Crown of Thorns was his Mirer, the Crofle his pafto- 
 lal ftafte,the Nails piercing his hands were in (lead of Rings,the ancient or- 
 nament ofPriefts, andhisfleflirafedand checkerd with blew and blood, 
 in (lead ofthe parti-coloured robe. But as tiiisobjed; calls for ourdevoti- 
 on, our love and Eucharift to ourdealefl LORD, lb it mull needs nre- 
 com'ilc us to (in , which in the eye of all tiie world brought fo great lliame, 
 and pain , and amazement upon the Son of GOD, when he onely be- 
 came engaged by a charitable fubditution of himfelfe in our place ; and 
 therefore we are affured , by the demondration of fenfe and experience, it 
 will bring death and all imaginable miferies as the juft exprelles of GODS 
 indignation and hatred; for to this we may apply the words of our LORD 
 in the predidion of miferies to ^crufalem^ if this be done in the green tree^ 
 what fha/I he done tn the dr-j ? For it is certain, CHRIST infinitely plea- 
 fed his Father even by becoming theperfon made guilty in eftiniate of law^ 
 and yet fo great charity of our LORD, and the fo great love and plea- 
 fure of his Father exempted him not from fuffering pains intolerable ; and 
 much leffe (liall thole efcape who provoke and difpleafe GOD, and de- 
 fpife fo great falvation, which the holy JESUS hath wrought with the 
 expence of blood, and fo precious a life. 
 
 But
 
 54^) Conjiderations upon the Piniii. 
 
 7, But here we fee a great reprefentation and teftimony of the Divine ju- 
 
 Deut.z4.i6. ftice, who was fo angry with fin , who had fo feverely threatned it , who 
 4 '/• &'c^^''' ^^'^^ ^'^ ellentially hate it , that he would not fpare his onely Sonne , when 
 he became a conjunft perlon, relative to the guilt by undertaking the char- 
 ges of our nature. For although GOD hath fet down ui holy Scripture 
 the order of his juftice, and the manner of its manifeitation , that one 
 foulefj-iall not perilh for the finnes of another, yet this is meant for ju- 
 ftice and for mercy too , that is, he will not curfe the Sonne for the Fa- 
 thers fault, or in any relation whatfoever fubftitute one perfon for ano- 
 ther to make him involuntarily guilty-, but when this lliallbedefiredby 
 a perfon that cannot finally pendi, and does a mercy to the exempt per- 
 fons, and is a voluntary aft of the fufcipient, and iliall in the event alfo 
 redound to an infinite good , it is no deflexion from tlie Divine Juftice 
 to excufe many by the affliftion of one , who alfo for that very fufFering 
 (liall have infinite compenfation. We fee that for the finne of Cham all 
 his pofterity were accurfed : the Subjeds of David dyed with the-plague, 
 becaufe their Prince numbred the people : Idolatry is punilhed in the chil- 
 dren of the fourth generation : Sauls feven fonnes were hanged for break- 
 ing the league oiGibeon^ and Ahabs finne was puniflied in his pofterity , he 
 efcaping,andtheevil was brought upon hishoufc inhisfonsdayes. In all 
 thefe cafes the evill defcended upon perfons in near relation to the finner, 
 and was a punilhment to him and a mifery to thefe , and were either cha- 
 ftifements alfo of their own finnes, or if they were not, they ferved other 
 ends of providence, and led the afflided innocent to a condition of re- 
 compenfe accidentally procured by that inflidion. But if for fuch relati- 
 ons fake and Oeconomical and Political conjundion as between Prince and 
 People, the evil may be tranfmitted from one to another , much rather is 
 it juft, whenbycontradt a competent andconjund perfon undertakes to 
 quit his relative. Thus when the hand fteals , the back is whipt , and an 
 evill eye is puniftied with a hungry belly. Treafon caufes the whole Family 
 to be Hiiferable , and a facrilegious Grandfather hath fent a Locuft to de- 
 vour the increafe of the Nephewes. 
 8. But in our cafe it isa voluntary contrad , and therefore no injuftice ^ all 
 
 parties are voluntary ; G O D is the fupreme LORD, and his aftions 
 are the meafure of juftice •, we who had deferved the punifliment had 
 great reafon to defire a Redeemer^and yet C H R I S T who was to pay the 
 ranfome , was more defirous of it then we were , for we asked it not 
 before it was promifed and undertaken. But thus we fee that furetiespay 
 the obligation of the Principal Debtor, and the pledges of contrads have 
 been by the beft and wifeft nations ftaine when the articles have been 
 Livuis.wrff/. broken. Jhe Tkjjaliaf/s flew 250 pledges-, the Roma/js 300 of the 
 fiqitismtmv. Folfci^ and threw the Tarcntines from the Tarpeian vock -, and that it 
 decujiod. & j^gy appear CHRIST was a perfon in all fenfes competent to doe this 
 fi « no. D. dc for us , himlelt * teftihes that he had pomr ever ha own life to take it up, or 
 fdtjiijjonbi,-,. lay it down •■, and therefore as there can be nothing againft themoftexad 
 John 10.10. juf^-jce and reafon of lawes and punifliments^ fo it magnifies the Divine 
 mercy , who removes the punifliment from us , who of neceflity muft 
 have funk under it, and yet makes us to adore his feverity, who would 
 not forgive us without puniiliing his Sonne for us -, to configne unto us 
 his perfect hatred againft finue , to conferve the facrednefte of his lawes, 
 
 and
 
 Put n 1 , Crucifixion of f £ SV S, tAn 
 
 and to imprint upon us great charaiflers of fear and love. Tiie famous 
 Locriitn Z,ilcuc:fs mx<}it a law, that all adulterers Ihould lofc both their 
 eyes-, his fonne was firft unhappily furprifed in the crime, and his Father, ^pud Diodo. 
 to keep a temper between t'le piety and foft fpirit of a parent, and the ju- '^"'^''^"'•* 
 ftice and feverity of a Judge, put out one of his own eyes , and one of his j,*"^ 5 «*- 
 Sonn.s. So GOD did with us, he made fome abatement, that is, as '■'^>i^ m- 
 totheperfon witH whom he was angry, but inflided I lis anger upon our ^^'"'^ 3^'^"*" 
 Redeemer whom he eflentially loved, to fecure thedignity of his Cm6ti- ^a^s*"??^ 
 a:ions and the facrednefle of obedience •, fo marrying jurtice and mercy by '^T'^ MKVfot- 
 the intervening of a commutation I hus 7XTw'<^efcaped by the death of his '**'^'"'" 
 SON, GOD chooiing that penalty for the expiation •, and cVwp« of- 
 fered liimfelf to prifon to purchafe rhe liberty of his Father Milti.mcs ^ ic 
 was a filial duty in Cimon^ and yet the law was fatisfied : and both thefe con- 
 curred in our great Redeemer-, For GOD, who was the fole arbitra- 
 tor, fodilpofed it, and the eternal fon of G O D fubmitted to this way 
 ofexpiating our crimes, and became an argument of fn'tth andidicfe of the 
 great article oi remtfflon of fws ^ and other its appendant caufes, and ef- 
 fects , andadjun^s; it being wrought by a vifible and notorious paflTionj 
 it was made an encouragement of/jope-^iov he that fpared not his own fon to re- 
 concile us ivi/I with him gtve all things elfc to us fo reconciled ^ and a great 
 endearment of our duty and love, as it was a demonrtration of his. And in all 
 the changes and traverfes of our life he is made to us a great example of all 
 excellent adions and all patient fuflferings. 
 
 In the midft of two theeves three long houres the holy JESUS hung 9. 
 clothed with pain , agony and dilhonour, all of them fo eminent and vaft, 
 thathe who could not but hope , whofe foul was enchafed with Divinity, 
 and dwelt in the boibme of G O D , and in the the cabinet of the myfte- 
 rious Trinity , yet had a cloud of mifery fo thick and black drawn before 
 iiim, tliat he complained as if GOD had forfaken him-, but this was the 
 pillar of cloud , which conduced ifracl into Canaan: and as G O D be- 
 liind the cloud fupported the holy J E S U S , and ftood ready to receive 
 him into the union of his glories , fo his foul in that great defertion had in- 
 ternal comforts proceeding from confideration of all thofe excellent per- 
 fons which fliould be adopted into the fellowdiip of his fufferings, which 
 fliould imitate his graces , which (honld communicate his glories -, and we 
 follow this cloud to our country, having CHRIST for our guide; and 
 though he trod the way, leaning upon the Crofle, which like the ftaffe of 
 Egypt pierced his hands, yet it is to us a comfort and fupport , pleafant to 
 our fpiiits as the fweei eft Canes, ftrong as the pillars of the earth, and 
 made apt for our ufe by having been born and made fmooth by the hands 
 ,)four elder brother. 
 
 In the midft of all his torments JESUS onely made one prayer of 10. 
 orrovv' to reprefent his lad condition to his Father ; but no accent of inur- 
 iiure, nofyllable of anger againft his enemies : In ftead of tliat he fent 
 ip a holy , charitable , and eftedive prayer for their forgivenefte , and 
 )ythat prayer obtained of G O D that within 55. dayes 8000. of his 
 nemies were converted ; fo potent is the prayer of charity , that it 
 iievailes above the malice of men , turning the arts of Satan into the de- 
 .ignes of GOD, and when malice occafions the prayer, the prayer be- 
 comes an antidote to malice : and by this inftance, our bleifed LORD con- 
 
 figned
 
 550 Confiderntions upon the the Crucifixion (^c, part iit. 
 
 (igned that duty to us which in his Sermons he liad preached , that we 
 ftiould forgive our enemies, and pray for them-, and by fo doing , our felves 
 are freed from the ftings of anger, and the ftormes of a revengeful fpiric •, 
 and oftentimes procure fervants to GOD, friends to our felves , and 
 heirs to the Kingdome of Heaven. 
 II. Of the two Thieves , that were crucified together with our L O R.D, 
 
 the one blafphemed , the other had at that time the 
 tau,-] vmfmfcr r^dmm autsr^awm pj-eateft piety in the world, except that of the blef- 
 jud<towmMiqmd contra icgn Romanas fuc- fed Virgm , and particularly had fuch a faith , that 
 rat: dioqutvi/ fiat rwn srmim maius. ^XX the ages of the Church could never (hew the 
 
 r^::n:d:d:i1u:t^^:r;:Z \^^- For when hefaw CHRIST in the fame 
 in ligio ftndmm. Rccoiamus fidm latrcni,, condemnation with himfelf , crucified by the Ro- 
 ^umnminvmtchu^u^po^ycjum^^^^^ «W4W, accufed and fcomcd by the Jewes, forfaken 
 
 Difiipulu fim. S.Aug, term. 144. deten.pote, .' * ni , ••' jn /r j j 
 
 ^ ^ -^ byhisownApoftles, a dymgdiftrefled man, do- 
 
 ing at that time no miracles to atteft his Divinity or innocence •, yet then 
 he confeires him tohe^ LO RD a»d a Ktng ^ andhU S A V I oU R : He 
 confefled his own fliame and unworthinefle , he fubmitted to the death of 
 the CrofTe, and by his voluntary acceptation and tacite volition of it, made 
 it equivalent to as great a punilliment of his own fufception : He Ihewed 
 an incomparable modefty , begging but for a remembrance onely , he 
 knew himfelfe fo finful, he durft ask no more •, he reproved the other Thief 
 for blafphemy •, he confefled the world to come, and owned CHRIST 
 publickly, he prayed to him, he hoped in him , and pitied him , fhewing an 
 excellent patience in this fad condition And in this I confider , that be- 
 fides the excellency of fome of thefe ads, and the goodnede of all , the 
 like occafion for fo exemplar faith never can occuie •, and untill all thefe 
 things fhall in thefe circumftances meet in any one man , he muft not 
 hope for fo (afe an exit after an evil life upon the confidence of this exam- 
 ple. But now C HR I S T had the key of Paradife in his hand , and 
 GOD blefled the good Thief with this opportunity of letting him in, 
 who at another time might have wated longer, and been tyed to har- 
 der conditions. And indeed it is very probable, that he was much ad- 
 vantaged by the intervening accident of dying at the fame time with 
 CHRIST; there being a natural companion produced in us towards 
 the partners of our miferies. For CHRIST was not void of 
 humane paflions , though he had in them no impeifedion or irregula- 
 rity , and therefore might be invited by the fociety of mifery , the ra- 
 ther to admit him to participate his joyes ; and Saint Paul proves him 
 to be a merciful high Prtejl becaul'e he was touched with a feeling of our infirmi- 
 ties -^ the firftexpreffionofwhich was to this Blefled Thief-, (, HRIST 
 • and hetogethcr fate at the Supper of bitter herbs , and CHRIST pay- 
 ed his fymbole , promifing that he fliould that day be together with him 
 in Paradife. 
 12. By the Crofleof C H R I S T flood the holy Virgin Mother,upon whom 
 
 old Simeons prophefie was now verified. For now flie felt a fword pafling 
 thorow her very foul 5 flie flood without clamour and womaniih noifes, 
 S.Ambr.l. 10. fad,filent, and with a modefl grief, deep as the waters of the abyfle , but 
 *^'"' fmooth as the face of a pool , fiiU of love , and patience, and forrow , and 
 
 hope. Now ihe was put to it to make ufe of all thofe excellent difcourfes, • 
 her holy Son had ufed to build up her fpirit and fortifie it againft this day. 
 
 No^
 
 Part III. The Trayer, 
 
 Now fhe felt the bleflTings and ftrengths of Faith , and llie pafled from the 
 griefes of the PalTion to the expedation of the Refiureaion, and flie refted 
 in this death as in a fad remedy^ for iTie knew, it reconciled GOD with all 
 the world. But her hope drew a veil before herforrow, and though her 
 griefwas great enough to fwallow her up, yet her love was greater and 
 did fwallow up her grief. But the Sun alio had a veil upon his tace, and 
 taught us to draw a curtain before the Paifion , which would be the 'inofl: 
 artificial expreifion of its greatnefle , whileft hy fiUmcmd rvondcr we con- 
 fefle it great, beyond our expreflion, or which is all one, great as the bur- 
 den and bafenelte of our (ins-, and with this veil drawn before the face of 
 J E S Q S let us fuppofe him at the gates of Paradife , calling with his laft 
 words in a loud voyce to have them opened , TfjAt the King of glory might 
 come in. 
 
 T^i 
 
 The Prayer. 
 
 o. 
 
 Hoi) J-ESUS ^ who for our Jakes didjlfuffer incomparable anguip) and 
 'pames commenfurate to thy love aad our mifines^ which were infinite , that 
 thou 7»tghtejl piirchafe for lis blcjstngs upon Farth^ and an inheritance in Hea- 
 ven ; dtfpoje us by love, thankfulnelje^ humilny , and obedience to receive all the 
 benefit of thy pajston , granting unto us and ih) whole Church remifion of all our 
 fnnes, integrity ofminde, health of body , competent maintenance , peace in our 
 dayes^ a. temperate air^fruitfulnef of the earthy unity and integrity of faith , ex- 
 tirpation of Herefies^ reconcilement ofSchijmes , dejlru^ton of all wicked coun- 
 fels intended againft us . andbinde the hands of rapine and facriUdge , that they 
 may not defh oy the vintage andrcot upthe Vine it felfe. Multiply thy blefsings 
 upon us fwccte/t J- E SU S ^ increafe in us true religion^ ftnccre and a ffual de- 
 votion in our prayers^ patience in troubles ^and whalfocver u necejjary to our fouls 
 healthy or conducing to thy glory. Am en. 
 
 II. 
 
 /^ Dear e (I SAVIOUR^ J adore thy mercies and thy incomparable love ex- 
 ^^prcjjed in thy fo voluntary (ufieption and affcclionatc fufferin^ fuch horrid 
 and fad torttires^which cannot be remembred without a fad compafsion-, the wa- 
 ters ofbittcrnc^e entrcd into thy foul ^ andthc forms of death and thy Fathers an- 
 ger broke thee all in pieces-, and what jh all I doc^ who by myfmnes have fo tormen- 
 ted my deareji LORD? what contrition can be great enough , what tears fuf- 
 fciently exprefsive^what hatred and detejlation of my crimes can be equal and 
 commenfurate to thofe accidents^ which they have produced ? lity me Lo RD^ 
 pity me dearcfl G O D^ turn thofe thy merciful eyes towards me , mgfl merci- 
 ful Redeemer Jor my fins aregreat^ like unto thy pafsion, full offorrow andjhame, 
 and a burden too great for me to bear. LORD., who haft done fo much for me^ 
 now only [peak the word.,and thy fervant fnill be whole-, let thy wounds healmcfh^ 
 virtues amend me^ thy death quicken me., that I in this life fuffering the crof of a 
 fad andfalut.iry repcntancc^in the union and merits of thy Crof ^ind Pafsion, m.iy 
 dye with thee^and rcjl with thee., and rife again with thee , and live with thee for 
 tver in the pofjefsion ofthygleries^O deareft S A y 1 II R f^ E SU S. A m t n .
 
 i
 
 pin III 
 
 T-fJ 
 
 Sect. XVf. 
 Of the %efumUwn and Afccnfion of fESVS. 
 
 Hile it was yet early in the morning, upon the firft day j , 
 of the week Mary Magdalen^ and Mary the Mother of 
 y/jw(f.r,and Sdlome brought fweet fpices to the fe- 
 pulchre^ that they might again embalme the holy bo- 
 dy ; for the rites of embalming among the Hebrews Gi^^n- jo. 
 ufed to laft forty days,and their love was not fatisfied j^^^"'-'"'""'- 
 with what J^r/e/)^ had done; they therefore ha (tned 
 to the grave, and after tliey had expended their mo- 
 ney, and bought the fpices, then begin to confider, who lliall remove the 
 (tone-, buryetthey ftillgo on, and their love anfwers the objedion, not 
 knowing how it llioiild be done, but yet refolving to go through all the dif- 
 ficulties ; but never remember or rake care to pafle the guards of Souldiei-s. 
 But when they came to the Sepulchre they found the guard affrighted and 
 removed, and the flone rolled away, for there had a little before their arri- 
 val been a great Earthquake, and an Angel defcending from Heaven, rol- 
 led away the ftone and late upon it, and for fear of him the guards about the 
 tomb became aftoniflied with fear and were like dead men, 
 and fome of them ran to the high Priefts and told them what '^"''''"^ '"^", '«''''" > 
 hapned: But they now refolving to make their iniquity Mundm exui„m jubuat , 
 fafe and unqueftionable by a new crime, hire the Souldiers Gcmens infamti iihiUt, 
 to tell an incredible and a weak fable, that his Difciples Sr/frl^'fll'Sr' 
 came by night and ftole him. away : Againft which accident I'edc concuicans Tmar'a, 
 the wit of man could give no more fecurity,then thenifelves J^^'^^f* {f^^^^'l^?''.-, 
 had made. The women entred into the Sepulchre, and cufioditutjJb\»U:'u^ 
 miffing the body of J E S U S Marj A-f/i^dalcn ran to the Taumphum pomp.tmbiil, 
 eleven Apoflles, complaining that the body of our LORD ^'^"'f"'^" 'i'^'^^] p^r.^,, 
 was not to be found: Then Peier and John ran as faff as they " ' ^ ' 
 
 could to fee •, for the unexpednefle of the relation, the wonder of the flory, 
 and the fadnefle of the perfon moved fome affedions in them, which were 
 kindled by the firft principles and fparks of faith, but were not made adlual 
 and definite, becaule the faith was not raifed to a flame-, they looked into 
 the fepulchre, and finding not tlie body there, they returned. By this time 
 Ifary Magdalcrt was come back, and the women who flayed weeping for 
 their LORDS body law two Angels fitting in white,the one at the head, 
 the other at the feet, at whicli unexpefted fight they trembled, and bowed 
 themfelves ^ but an Angel bid them not to fear,telling them that JESUS 
 of Nazareth^ who v.Ms crucified, w^as al fo rilen, and was not there ' and cal- 
 led to minde, what JESUS had told them in G^/z/ff concerning his cru- 
 cifixion and refurredion the third day. 
 
 And Mary Magdalen turned her felf back and faw J E S U S, but fippo- 2. 
 fsng him to be the Gardiner^ flie faid to him, 5/r, if thou have hora him hence telL 
 me vdnre thou hafl laid him, and J will take him awjy. But ^- E SU S faid twto 
 
 D d d her
 
 ^^4 H'tjlory of the %efuryeBion Partiii. 
 
 her^ Mary •, then Hie knew his voice, and with extafie of joy and wonder was 
 ready to have crullied his feet with her embraces •, but he commanded her 
 not to touch him, but go to his Brethren, and fay, / afcend unto my Fathcr^arJ 
 to jour Father J tomjG o D^andyoHr GOD. Marj departed with fatisfadion 
 beyond the joyesofavi(5lory or a full vintage, and told thefe things to the 
 Apoflles 5 but the narration feem'd to them as talk of abufed and phan- 
 tadick perfons. About the fame time JESUS alfo appeared unto 
 Simon Peter. Towards the declining of the day , two of his Difciples 
 going to Emmam fad and difcourfing of the late occurrences, JESUS 
 puts himfelf into their company, and upbraids their incredulity, and ex- 
 pounds the Scriptures, that CHRIST ought tofuficr andrtje again the third 
 day^ and in the breaking of bread difippeared, and fo was known to them by 
 vanilhing away, whom prefent they knew not : And inftantly they haften 
 to ^crtijakm^ and told the Apoflles what had hapned. 
 
 And while they were there, that is, the fame day at evening, .when the 
 Apoflles were aflembled all, five Thomas^ fecretly for fe«ir of the Jews, the 
 doors being fhut, JESUS came and flood in the midfl of them. They 
 were exceedingly troubled, fuppofing it had been a Spirit, but JESUS 
 confuted them by the Philofophy of their fenfes, by feeling his flelh and 
 bones, which Spirits have not. For he gave them his benediction, Ihewing 
 them his hands and his feet. At which fight they rejoyced with exceed ng 
 joy, and began to be reflored to their indefinite hopes of fome future felici- 
 ty by the returns of their LORD to life, and there he firfl breathed on 
 them, giving them the holy Ghofl, and performing the promife twice made 
 before his death, the promife of the keyes, or of binding andloofing, faying 
 \_Whofe focver fins ye remit^ they are remitted to them^ and whofefoe-ver Jim je 
 retain they are retained^'] and that was the fecond part of Clerical power, 
 with which JESUS inflrufted his Difciples in order to their great Com- 
 miffion of preaching, andgovernment Ecclefiaflical. Thefe things were told 
 to Thomas^ but he believed nor, and refolved againfl the beleef of it unlefl'e 
 he might put his finger into his hands, and his hand into his fide. JESUS 
 therefore on the odlaves of his Refurredlion appeared again to the Apoftles 
 met together, and makes demonflration to Thomas in convidion and re- 
 proof of his unbelief, promifing a fpecial benedi(flion to all fucceeding ages 
 of the Church •, for they are fuch who faw not, and yet have believed. 
 ^, But J E S U S at his early appearing had fent an order by the women, 
 
 that the Difciples fliould go into Galdee^ and they did fo after a few days. 
 And Simon Peter being there went a fifliing, and fix other of the Apoflles 
 with him to the fea of Tiberias^ where they laboured all night and caught 
 nothing. Towards the morning JESUS appeared to them, and bad 
 them cafl: the net on the right fide ofthefhip, which they did and indofed 
 an hundred fifty three great fillies ; by which prodigious draught ^ohn the 
 beloved Difciple perceived it was the LOR D, at which inflant Peter 
 threw himfelf into the Sea, and went to J E S U S •, and wVen the refl were 
 come to fhore, they dm'd with broiled fifli. After dinner JESUS taking 
 care for thofe fcattered fheep,which were difperfed over the face of the earth, 
 that he might gather them into one flieepfold under one fhepheard, asked 
 Peter^ Simon fon ofj-onas love{i thou me more then thefe ? Peter anfwered. Tea. 
 L ORB^ thou that knowejl all things knoxvejl that 1 love thee. Then f E SUS 
 laid unto him y Fctdmy lambs. And JESUS asked him the fame queflion, 
 
 and
 
 Part III. and afcenjion of f 8 S%) S, 5'^'^ 
 
 and gave him the fame precept the fecond time, and the third time-, for ic 
 was a conliderable and aweighty imployment, upon which | ES U S was 
 wilhng to fpend all his endcarnients and Hock of aftcCHons that fetcr owed 
 him, even upon the care of his little flock • andaitcr theintruftingof this 
 charge to him he told him, that the reward he ihould have in this world 
 fliould be a Iharp and an honourable Martyrdome-, and withall checks :^t 
 Pc/fri curiofity in bufying himfelf about the temporal accidents of othe^ 
 men, and enquiring what Ihould become of John the beloved Difciple^ 
 JESUS anfvvercd his queftion with fome Iharpnefle of reprehenfion, and 
 no fatisfadion -, /// mill that he tarry till 1 come^ what is that to thee ? Then 
 they phanfied, that he ihould not die % But they were miftaken, for the in- 
 timation was expounded and verified by S. ^ohns furviving the deftrudlion 
 of ^erttjakm-^ for after the attempts of perfecutors, and the miraculous 
 efcape of prepared torments he dyed a natural death in a good old age. 
 
 After this, JESUS having appointed a folemn meeting, for all the 5, 
 Brethren, that could be coUeded from the difperfion, and named a certain 
 mountain in Galilee^ appeared to five hundred brethren at once, and rhis was 
 his moft publick and iblemn manifeftation ^ and while fome doubted, J E- 
 SUS came according to the defignation, and fpakc to the eleven, fent 
 them to preach to all the world repentance and rr/n:fion of finnes in his 
 Namc^ fromtfmg to be with them to the end of the world. He appeared alio un- 
 to ^4 wf J, but at what time is uncertain : favethat there is fomething con- 
 cerning it in the Gofpel of S.M^n/rip which the Nazarens of Berea ufed, 
 and which it is likely them felves added out of report-, for there is nothing 
 ofit in our Greek copies. The words are thefc, u When the Lord had given 
 t< the linnen in which he was wrapped to the fervant of the high Prielt, he 
 «« went and appeared unto f-ames. For J-amcs had vowed after he received 
 <« the Lords fupper, that he would eat no bread, till he fawthe Lord nfen 
 " from the grave. Then the Lord called tor bread •, he bleiVed it and brake 
 " it, and gave it to fames the Juft, and fiid, My Brother eat bread , for the 
 «< Son of man is rifen from the'fleep of death. So that by this it ihould feem 
 to be done upon the day of the refurrcdion. But the relation of it by 
 S. fWputs It between the appearance which he made to the five hundred, 
 and that laft to the Apoftles when he was to afcend into heaven. Laft of all, 
 when the Apoftles were at dinner, he appeared to them, upbraiding theit 
 incredulity •, and then he opened their underftanding , that they might 
 difcerne the fenfe of Scripture , and again commanded them to preach 
 the Gofpel to all the world, giving them power to do miracles^ to cafloitt 
 Devils^ to cure dijeafes ; and inftituted the Sacrament of Baptifme, which 
 he commanded (hould together with the Sermons of the Goipel be admini- 
 ftred to all Nations in the Name of the Father^ and of the Son^ and of the helj 
 Ghojl. Then he led them into fudea^ and they came to B^/^wy, and from 
 thence to the mount Olivet, and commanded them to flaj in ferufalem^ till 
 the hoi) Choft^ the tromife of the Father^ Ihould dcfcend upon them, which 
 {hould be accomplifhed in few days ^ and then they Ihould know thetimes, 
 and the feafons, and all things necefliiry for their miniftration and lervice, 
 and propagation of the Gofpel. And while he difcourfed many things 
 concerning the Kingdom, behold a Cloud came and parted JESUS 
 from them, and carried him in their fight, up into Heaven-, where he fits 
 at the right hand of G O D bleffed for ever. Amen. 
 
 D d d 3 Whik
 
 55^ Conf derations ufon the Accidents Panin. 
 
 6, While his Apoftles ftood gazing up to heaven, two Angels appeared to 
 
 them, and told them, that JESUS Ihould come in like manner as he was 
 taken away, 'viz. with glory and majefty, and in the clouds, and with the 
 minifteryof /\ngels. Amen. C me L o RD ^ E SU S ^ Cemcqutcklj, 
 
 Jd. Sect. 1 5, 
 
 Conjiderations of the accidents happening in the inter ^ 
 ml after the death of the holy fESVS: 
 
 T 
 
 And of his %efurreBion. 
 
 . H E holy JESUS promifed to the Blefled Thief, that he (hould 
 that day be with him in paradife; which therefore was certainly a 
 place ov flute efbleffednefje , becaufe it was a promife ^ and in the So- 
 ciety of J E S U S , whofe penal and afflidive part of his work of 
 redemption was finished upon the Croffe. Our bleffed LORD did 
 not promife he Ihould that day be with him in his kingdom^ for that day it 
 was not opened, and the everlafting doors of thofe interiour recefles were 
 to be fhut till after the refurretflion, that himfelt was to afcend thither, and 
 make way for all his fervants to enter, in the fame method , in which he 
 went before us. Our bleffed LORD dcfcended into hell^ fiith the Creed 
 , ,, . ■,. rv ^ I of the Apoftles, from the Sermon of S.Pf/fr, as he 
 
 dtemiim. irom the words ot X)4T7rf,tnatis,mtotheuateoile- 
 
 . — -vbi duos magnas revel ationc! fibi obtigfe paratioH and common rcccptacle of fpirits,according 
 
 dixit (I'aulns) Itfnuc m fnbiime fc rnptum i ji- * lai c c ■ V> l rr- i ij-\ ■ 
 
 muLium UL,fmd ad parad.fuw. Me- to the ftyle of Scnpturc. But the name of [/^r//] is 
 
 thodius conr, Origen. apiid Epiphan. idm alt no where in Scripturc an appellative of the king- 
 
 ^S.\S^t '* ^' ^'"'''''° ^' ^' '■ '• dom of C H R I S T , of the place of final and 
 
 fupreme glory. But concerning the verification of 
 
 our L O R D S promife to the beatified thief, and his own ftate of fepara- 
 
 tion we muft take what light we can from Scripture, and what we can from 
 
 the do(5lrine of the Primitive Church. -^ S. Pml had two great revelations: 
 
 He was raft up into Pamdife^ and he wa^ rapt up into the third heaven ; and 
 
 thefe he calls 'uifions and revelations^ not one, but divers : for Paradife is 
 
 diftinguiihed from the heaven of the hleffcd, being it felfe a receptacle of holy 
 
 ' ^ fouls,made illuftrious with vifitation of Angels,and happy by being a repofi- 
 
 tory for fuch fpirits, who at the day of judgment (hall go forth into eternal 
 
 glory. In the interim CHRIST hath trod all the paths before us, and 
 
 ' L^/ a 'ma • ^^^ ^^^° ^^ ^^^ P'^^^ thorough to arrive at the Courts ot heai'en. ^»/?/» 
 
 & dc prxfcrip; Af^y/^T faid it was the dodtiue of heretical perfons to fay that the fouls of 
 
 idem jintimit , thc Bleffed, iuftantly upon the feparationfrom their bodies, enter into the 
 
 o'fhod.'^q.''?^. higheft heaven.And ^Irentm makes heaven and the intermediate receptacle 
 
 S.Grcg.Niz.' of fouls to be diftind places: both blefled, but hugely differing in degrees: 
 
 foft 'h^omu'^^" ^"^^^^f'U^^^ is dogmatical in the aflertion, that till the voice of the great 
 
 in Mat.S.Ambr.in Mkbca.CyriUi liturg.Epiphan.tpi.apud S.Hieron.TheodorctuSjTbcoplijlaftus & rctr- paflim. 
 
 Archangel
 
 Plan I after his death, rry 
 
 Arch-irtgel be heard, and as long as C H R I S T firs at the right hand of his 
 Father, making interceflTion for the Church, (o long Blell'ed fouls muft ex- 
 ped the artembling of their brethren,rhe great congregation of the Church 
 that they may all palTe from their outer courts into the inward tabernacle, 
 the Holy of Holies, to the throne of GOD, And as it is certain, that no 
 foul could enter into glory, before our L O R D entred, by wliom we hope 
 to have accede : lb it is mod agreeable to the proportion of the myfteries of 
 our Redemption, that we believe the entrance into glory to have been made 
 by our L O R D at his glorious afcenfion, and that his foul went not thi- 
 ther before then, to come back again, to be contraded into the Ipan of hu- 
 manity,and dwell forty days in his body upon earth. But that lie Ihould re- 
 turn from Paradife, that is, from the common receptacles of departed Spi- 
 rits, who dyed in theloveofGO D, to earth again, had in it noleflening 
 of his condition, fincehimielf in mercy called back Lazarm from thence, 
 andfome others alfo returned to live a life of grace, which in all fenfes is 
 lefle then the leaft of glories. Sufficient it is to us that all holy fouls depar- :. Rovd. 14.1 r' 
 ting, go into the hands, that is, into the cuftody of our I^ord, that • thej reft ^ J^it.Mirr.?^ 
 from their labours^ that their works fhall follow them^ and overtake them too, "GaiukTait bc- 
 at the day ofjudgment, that they are happy prefently, that they are vi(\iednos(iJimd,Jtl 
 by Angels, ^ that GOD fends, as hepleafes, excellent irradiations and^'^*'""^.^'""'- 
 types oi glory to entertain them in their nianfions : that their condition is flalZ '&^'af- 
 fecured •, but '^ the crown of righteeufnefje is laid up againft the great day of/" i^'«'^ ■-'»(;<•- 
 judeement, and then to be produced and given to S. Pan Land to all that ^'T'Z'f,'''' "^ 
 love the coming of our LORDj, that is, to all who either here in duty, or row. 
 in their receptacles with joy and certain hope long for the revelation of that \ ^ T{m.4.s. 
 day. At the day ofjudgment Chrift will i/fW^/'e Angels^ and they jhall ga- ^^"j'/.'^.' 
 tkr together the eleil from the four winds •, and all the relufe of men, evil per- 
 fons, they fliall throw into cverlafling burning. Then our blefled LORD 
 fliall call to the eled to enter into the kingdom, and rejed the curfed into 
 the portion of Devils: for whom the fire is but now prepared in the inter- '-^°''-,*- "'• 
 val. For - we mufl all appear before the judgment feat ofChrifl ( faith S. /aul) hj.cTf'^UiL 
 that every man may receive m his body according as he hath done^ whether it be '^ -^Vlof -Sic 
 good or evil. Out of the body the reception of the reward is not. And 2^' ^,^^ ^'^'1' 
 therefore ' ^.Veter affirms, that God hath delivered the evil Angels into uu,']o( su com. 
 chains ofdarkneffe to be referved unto judgment. And • S. fude faith, that the '"'^'["> <^ 
 Angels which kept not their fir ft fait h^ but lef their firfl habitation, he hath refer- ' 1 Pet" i. 4. 
 i-edineverlaflmg chains under darkneffe unto thcjudgmcnt 0/ the great day. And ^J'^'^^^- 
 therefore the '' Devils expoftulated with our blefled Saviour: Art thou come 1 ^^"^_\^'^^^' 
 to torment us before the time: ^nd the fame alfo he does to evil men, ■ referving n« tumi quif- 
 the unjuft unto the day ofjudgment to be pHnilhed.Votfmce the adtions w- '■ are to ^"'""ff " ""'' 
 be judg'd are theadions of the whole man,fo alfo muft be the judicature: And plocmls ju'di- 
 our blefled Saviour intimated this to his Apoftles •, ^- In my fathers houfe are '■"''": ^""^ *"'- 
 many manjions : but I go to prepare a place for you. And tf 1 go away, I will come ^"^'fj f'«/?Xt 
 a^ain, and take you unto me,that where I am.there ye may be aljo. At CHRISTS dumntnr^do- 
 fecond coming this is to be performed. Many outer courts, many different ""^^^^"P"^ "f- 
 f laces, or different y?4to there may be-, and yet there is a place, wiiither holy Z"r,mn Judex 
 fouls-fliall arrive at laft, which was not then ready for us, and was not to be »'nytofumfau.n 
 entred into, untill the entrance of our L O R D had made the preparation^ \^,^'"[l'^*^^"' 
 3iadt\\itis,cert:xin\y,the h'gheft heaven, called by S. P ad the third heavm,\^.l^^- '4. »,?, 
 
 by 5 
 Ibeckufe the other receptacles were ready, and full of holy fouls, Patriarchs 
 
 D d d 3 andpfai 
 
 ^^tiaU0( cum 
 jppvueru.
 
 558 Confiderations uf on the Accidents Piniir. 
 
 H.b. 1 1.40. and Prophets, and holy men of G O D •, concerning whom S. PWaffirms 
 hxr" f. 'ad 'tin.' ' exprefly,that the Fathers received not the promtfes^ G o D hxvir^g provided fame 
 Oiigai.honi.7- bcttcrtht/igfor iis^ thatjhey without m jhould not be made perfetl : Therefore 
 Ch^Tbom . certain it is, that their condition was a ftate ofimp€rfe(5"tion,andyetthe/ 
 in ixor!* ^^' were placed in Paradife, in Abrahams bofom^ and thitlier CHRIST went, 
 Tbcodom. and the blefled Thief attended him. And then it was, that CHRIST 
 oSmcumt' made their condition better-, for though itill it be a place of relation in order 
 inHcbr. xi. to Ibmething beyond it, yet the terme and objed of their hope is changed^ 
 ^caa"?'"/"^' they Hue in the regions of darknefre,expeding that great promife made to 
 'vidotir!. Mar. Adam^ and to the Patriarchs, the promile of the Me[<tas. But when he that 
 itif.6.Apocai.^yaspromifedcame, he/'rf4f/;6'^/^//'<'/^/r//5/« prifof?^ he communicated to 
 ;fo'"at^ais'!c.''io'. them the myfteriesot theGofpel, the fecretsof the kingdom tlie things 
 & u. ' hidden from eternal ages, and taught them to look up to the glories purcha- 
 fedby his PalTion-, and made the terme of their expedation behafecond 
 comings and the objedls of their hope, the glories of the beatifick vifion. 
 And although the ftate of feparation is fometimes in Scripture called 
 \heavenr\2XvA fomtimes [/>'e//,](for thefe words in Scripture are of large 
 fignifications) yet it is never called ?^e third heaven^ nor the hell of the dam- 
 ned-^ for although concerning it nothing is clearly revealed, or what is their 
 portion till the day of judgment,yet it is intimated in a parable,that between 
 good and evil ipirits even in tlie ftate of feparation there is diftance of place: 
 certain it is, there is great diftance of condition •, and as their holy fouls ia 
 their regions of light are full of love, joy, hope, and longing for the coming 
 of the great day, fo the accurfed do exped it with an infupportable amaze- 
 1 Thi'lr j'l^i ment, and arc presently tormented with apprehenfions of the fnture. Happy 
 Videircnium are they that through paradife pafle into the kingdom, who from their 
 i"b'""c 6 Td^' ^'g*^^^ hope pafTe to the greatcft charity, from the ftate of a blefted fepara- 
 h2nf."'ubi'pj- tion to the mercies and "*■ gentle fencencc of the day of judgme»t,which 
 bat abfqiunione s. Paid prayed to G O D to grant Onefiphorm -^znd more explicitely for the 
 mT& 'fpirimsj '^hejjalonians; that their whole Jpirtt and foul and body be prefervedblawelefje un- 
 rominem non' to the coming of eur L o R D ^E SUS ■ and I pray G O D to grant the 
 ^^'■■- fame to me, and all faithfuU people whatfoever. 
 
 2. As foon as the LORD had given up his fpirit into the hands of GOD, 
 
 the veil ef the Temple wtts rent^ the Angels Guardians of the place dcferted 
 it, theritesof A/fl/e.f were laid open, and the inclofures of the Tabernacle 
 ^ were difpark'd, the earth trembled, the graves were opened, and all the old 
 world, and the old religion were fo ftiaken towards their firft Chaos, that if 
 GOD had not fupported the one, andreferved the other for an honoura- 
 ble burial, the earth had left to fupport her children, and the fynagogue 
 had been thrown out to an inglorious expofition and contempt. But yet in 
 thefe fymbols they were changed from their firft condition, and pafTed into 
 a new dominion, ail old things pafjed away^ and aH things became nerv^ the 
 earth and the heavens ■w&xe reckoned as 4 «f>i? creation^ they pafTed into ano- 
 ther kingdom, under CHRIST their LORD: and as before , the 
 creatures were fervants of humane neceffities, they now become fervants of 
 cledion, and in ordcrtotheendsof grace, as before of nature: CHRIST 
 having now the power to difpofe of them in order to his kingdom, and by 
 the adminiftration of his own wifdom. And at the inftant of thefe accidents, 
 C O D fo determined the perfwafions of men that they referred thefe pro- 
 digies to the honour of C H R I S T, and took them as teftimonies of that 
 
 truth.
 
 Part in. after his death, ^"^^ 
 
 truth, for the affirmation of which the high Prieft had condemned our s. Ambrof.i. 
 deareft LORD-, and although tlie heart oF the PrieH: rent not, even then * °' '" ^"""^ 
 when rocks did tear in pieces, yet the people, whoiaw the Palfion, (mote 
 their brcAfls^andreturned and confe^cd CHRIST. 
 
 The graves of the dead were opened at the death, but the dead bodies of 3. 
 the Saints that ilept,arore not till the refurredion of, ^ ^ r^ r- -^l , ■ , 
 
 T ^ r» T^ r L I r n r ■ i ^ " r.ukb- E mill. ho. 6. de pafcu. 
 
 our L O R D •, for he was the prfi fruits^ and they — tumxioq; mfcna Hfmlan 
 followed him as inftant witnefTes, to publilli the re- ^W"^ y<furgc>ii,jsfciuw juba ircfcpnitt!. 
 furreftion of their head, which it is polfible they dc- Prudent, jpoth. 
 
 clared to thofe,to whom they appeared in the holy city. And amongft thefe, 
 the ciiriofity or pious credulity of fome have fuppofed Adam and £i/<r, 
 Abraham^ jjaac and ^acob, who therefore were careful to be buried in the 
 land of promife, as having fome intimation or hope, that they might be 
 partakers of the earlieft glories of the Mcp'Us^ in whofe faith and diftant ex- 
 peftation they lived and died 5 and this calling up of company from their 
 graves did publilh to all the world, not onely that theL O R D himfelf was 
 rifen according to his fo frequent and repeated predidions , but that he • 
 meanttoraifeupall his fervants, and that all who believe in him, fliould ^'>'!l^v\, 
 be panakers of the refurredion. Z.'ll'tjJiT,' 
 
 ir Vva]©-. S. Cyr. C»tccb.& Chryf horn. 88. in i/. Mjuh. 
 
 When the fouldiers obferved that JESUS was dead, out of fpitc and 4. 
 impotent inefFedive malice, one of them pierced his holy fide with a fpear ; 
 and the rock being fmittcn it gulhed out rvith water Andbloud^RvemimQ 
 forth two Sacraments to refrefh the Church, and opening a gate that all his 
 brethren might enter in, and dwell in the heart of G O D. And fo great a 
 love had our LORD, that he fuffered his heart to be opened to lliew it, 
 that as £w was formed from the fide oi Adam^ fo was the Church to be 
 from the fide of her LORD, receiving from thence life, and fpiritual nu- ' 
 triment •, which he miniftred in fo great aboundance, and fuffered himfelf 
 to be pierced, that all his blood did ff ream over us, untill he made the foun- 
 tain dry, and referved nothing of that, by which he knew, his Church was 
 to live and move and h>rve her bein^. Thus the (Iream of blood iffued out to 
 become a fountain for the facra^nent of the chalice^ rend 7v.i/cr gulhed out to 
 fill the fonts ofbaftifme and repentance. The blood being the teflimony of tiic 
 Divine love, calls upon us to dye for his love, when he requires it, and the 
 noife of the water calls upon us to purifie our fpirits, and prefent our con- 
 fcience to CHRIST holj and pure mthoutfpot or wrirMe •, the blood run- 
 ning upon us makes us to be of the cognation and family of G O D •, and 
 water quenches the flames of hell, and the fires of concupifcence. 
 
 The friends and Difciples of the holy JESUS, having devoutly com- 5. 
 pofed his body to buriall, anointed it, waihed it, and con dited it with fpices 
 and perfumes, laid it in a fepulchie hewen from a rock in a garden , which 
 (fays EuthymtM) was therefore done, to reprefent, that we were by this death 
 returned to paradife, and the gardens of pleafures and divine favours, from 
 whence by the prevarication of Adam man was expelled. Here he finilhed 
 the work of his paHion as he had begun it in a garden , and the place of fe- 
 pulchre being a rock, ferveslhe ends of pious, fucceeding ages ; for the - 
 place remains in all changes of government, of warrcs, of earthquakes and 
 ruder accidents to this day, as a memorial of the fepulchre of our deareft 
 I O R D, as a feofible and proper confirmation of the perfuafions of fome 
 
 perfoDS
 
 5<^o Cotijtderaticns upon the accidents parnn. 
 
 perfons, and as an entertainment of their pious phanfie and religious af- 
 teftions. 
 
 6. But now it was that in the dark and undifcerned manfions, there was a 
 fcene of the greateft joy and the greateft horrour rcprefented, which yet was 
 known fince the firft falUng of the morning ftars. Thofe holy fouls, whom 
 
 Z<:ih.$.i},ii. i];^Q-pj^Qp]^Ql Zechary calls prifoners of hope^lyifi^ in the lake where there u no 
 tpater^ that is, no conftant ftream ot joy to retrefh their prefent condition 5 
 yetwere fupported with certain ihowers and gracious vifitations from GOD 
 and illuminations of their hope-, and now that they faw their Redeemer 
 come to change their condition, and to improve it into the neighbourhoods 
 of glory and clearer revelations, muft needs have the joy of inteUigent and 
 beatified underftandings, of redeemed captives, of men forgiven after the 
 fentence of death, of men fatisfied after a tedious expedation, enjoying and 
 feeing their LORD, whom for fo many ages they had expcdied. But the 
 accurfed fpirits feeing the darknefl'e of their prifon fliine with a new light, 
 and their Empire invaded, and their retirements of horror difcovered, won- 
 dered how a man durft venture thither, or if he were a G O D, how he 
 fhould come to dye. But the holy JESUS was like that body of light, 
 receiving into him felf the reflexion of all the lefler raycs of joy, which the 
 Patriarchs felt, and being united to his fountain of felicity, apprehended it 
 yet more glorious. Henowfelt the effedsof his bitter paflion to return 
 upon him in comforts •, every hour of which was aboundant recompencc 
 for three hours palTion upon the CrolTe ; and became to us a great prece- 
 dent to invite us to a toleration of the ads of repentance, mortification, and 
 Martyrdome; and that in the times of fuffering we live upon the flock and 
 expence of faith, as remembring that thefe few moments of infelicity are 
 infinitely paid with every minute of glory, and yet that the glory, which is 
 certainly confequent, is fo lafling and perpetual, that it were enough in a 
 lower joy to make amends by its continuation of eternity. And let us but 
 "Ay 7/ -jreiltf ^^^ '■^ minde, what thoughts we fliall have, when we dye, or are dead, how 
 ji^ ■rwvix.dLKh,^ we fhall then without prejudice confider, that if we had done our duty, the 
 (^ -mvoi 'iiyf- frouble and the affli(5lion would now be paft, and nothing remain but plea- 
 ^yH^V^;^'';^"/ fure and felicities eternal, and how infinitely happy we fhall then be, if we 
 «<rii« t\xe)v have done our duty, and how miferable, if not •, all the pleafures of finne 
 'mT^jXZ- difappearing, and nothing furviving, but a certdn and everlafting torment. 
 7*/. -rip at Let US carry alway the fame thoughts with us, which muft certainly then 
 fdffo^uTa ud intervene, and we fhall meet the holy J E S U S, and partake of his joys, 
 A.Gd'i'iura''" which Overflowed his holy foul, when he firfl entred into the pofTcffion of 
 1. 16. c. I. thofe excellent fruits and effeds of his pafTion. 
 
 7. When the third day was come, the foul of J E S U S returned from Pa- 
 + radife, and the vifitation of feparate fpirits,and re-entred into his holy body, 
 
 which he by his divine power did redintegrate, filling his veins with blood, 
 healing all the wounds, excepting thofe five of his hands, feet and fide, 
 which he referved as trophies of his vidory, and arguments of his paffionj 
 and as he had comforted the fouls of the Fathers with the prefence of his 
 fpirit, fo now he faw it to be time to bring comfort to his holy Mother, to 
 re-eftablifli the tottering faith of his Difciples,to verifie his promife, to make 
 demonftration of iiis Divinity, tolayfome fuperflrudures of his Church 
 upon the foundation of his former Sermons, to inflrud them in the myfle- 
 ries of his kingdome, to prepare them for the reception of the holy Ghofl, 
 
 and
 
 ParcTii. after his death. ^f^i 
 
 and as he had in his ftate of reparation triumphed over hell, ^o in his refur- 
 redion he let hisfbotupondeath, and brought it iinJer his dominion-, fo 
 chat although it was not yet deltroyed, yet it is made Ins fuhject, it huh .is 
 yet the condition of the Gibconites^ who were not b inilhed out of the land, 
 but they were made drawers of water,and hewers of wood -/o is deuh made 
 inftrumental to CHRISTS kingdome, but it abides flili, and ihill till 
 the day of judgment •, but Hiall ferve the ends of our LORD, an J pro- 
 mote the interefts of eternity, and do benefit to the Church. 
 
 And it is confiderable, that our blelTed LORD having told them th"t g; 
 after three days he would rife again, yet he lliortned the lime as much as was 
 pofiible, that he might verifie his own predidion, and yet make iiis abfence 
 the lefte troublefome -, he rifes early in the morning the firjl eld) of the week •, 
 for fo our dearefl: LORD abbreviates the days of our forrow , and 
 lengthens the years of our confolation -, for he knows that a day of lorrow 
 feeras a year, and a year of joy partes like a day, and therefore GOD led'ens 
 the one and lengthens the other, to make this perceived and that fupporta- 
 ble. Now the Temple which the Jews deftroyed, GOD raifed up in (ix 
 and thirty hours-, but this jecaid temple was more glorious then the firft 5 
 for now it was clothed with robes of glory, with cUmy^ ^Z,'^'^J-> A'^^'>"f»or- 
 tdity^ and though like Mo(cs defcending from the mount he wore a veil, that 
 the grcatneffe of his fplendour might not render him unapt for converfation 
 with his fervants ^ yet the holy Scripture affirms, that he was now tjo more 
 to fee corruption ^ meaning that now he was feparate from tlie pafTibility and 
 aftedions of humane bodies, and could fuffer S. Thomm to thruft his hand 
 into the wound of his fide, and his finger into the holes of his hands without 
 any grief or fmart. 
 
 But although tli« gracioufneffe and care of the LORD, had prevented g. 
 all diligence and fatisfied all defires, returning to life before the moft for- 
 ward faith could exped him ; yet there were three Maries went to the grave 
 foearly that they prevented the rifing of the Sun, and though with great 
 obediencethey ftayedtill theendofthe Sabbath, yet aflbon as that>was 
 done, they had other parts of duty and affedfion, which called with greateft 
 importunity to be fpeedily fatisfied. And if obedience had not bound the 
 feet of love, they had gone the day before, but they became to us admirable 
 patterns of obedience to the Divine Commandments. I'or though love 
 \vtxi:fironger then death, yet obedience wasftronger then love, and made.! 
 rare difpute in the fpirits of thofe holy women ^ in which the flelh and the 
 fpirit were not the litigants, but the fpirit and the fpirit, and they refifted 
 each other as the Angel Guardian of the Jews refifted the tutelar Angel of 
 Perfia^ each ftriving who Hiould with moft love and zeal perform their 
 charge, and GOD determined. And fo he did here too. For the law of 
 the Sabbath was then a Divine Commandment, and although piety to the 
 dead, and to fuch a dead, was ready to force their choice to do violence to 
 their will, bearing them up on wings of defire, to the grave of the LORD, 
 yet at laft they reconciled love with obedience. For they had been taught 
 that love is beft exprefted in keeping of the Divine Commandments. Bat 
 now they were at liberty •, and fure enough they made ufe ot its firft minute? 
 and going fo early to feek C H R,I S T, they were fuFe they lliould finde 
 him. 
 
 The Angels defcended Guardians of the fepulchre -, for G O D fent his ^q. 
 
 guards
 
 ^6i Con/iderations upon the accidents Parciii. 
 
 guards too, and they affrighted the watch appointed by Pilate and the 
 Priefts-, but when the women came they fpake like comforters, full of 
 fwcetnelfe and confolation,laying afide their affrighting glories,as knowing 
 it is the will of their LORD, that they fliould minifter good to tliem 
 that love him. But a converfation with Angels could not latisfie them,who 
 came to look for the L O R D of the Angels, and found him not •, and 
 when the LORD was pleafed to appear to Mary Magdalen flie was fo 
 fwallowed up with love and forrow, that ilieentred into her joy, and per- 
 ceived it not •, fhe fiw the LOR D, and knew him not. For fo, from the 
 dofets of darkneffe they that immediately flare upon the Sun, perceive not 
 the beauties of thelight,and feel nothing but amazmert.But the voice of the 
 LORD opened her eyes, and flie knew him, and worlliipped him, but was 
 denyed to touch him, and commanded to tell the Apoflles •, for therefore 
 GOD miniflers to us comforts and revelations, not that we may dwell in 
 the fenflble fruition of them our felves alone , but that we commu- 
 nicate the grace to others But when the other women were returned, and 
 faw the L O R D, then they were all together admitted to the embrace- 
 ment, and to kifl'e the feet of J E S U S. For GOD hath his opportunities 
 and peiiods, which at another time he denyes, and we mufl then rejoyce in 
 it, when he vouchfafes it, and fubmit to his Divine will, when he denyes it. 
 
 jj^ Thefegood women had the firfl fruits of the apparition: for their for- 
 
 ward love, and the paflion of their religion made greater hafle to entertain 
 a grace, and was a greater endearment of their perfons to our L O R D, 
 then a more fober, referved and leffe adive fpirit. This is more fafe, but 
 that is religious : this goes to G O D by the way of underftanding, that by 
 the will ; this is fupported by difcourfe, that by paffions : this is the Ibbriety 
 of the Apoftles, the other was the zeal of the holy women : and becaufea 
 ftrong phanfie and an eaineft paflion fixed upon holy objcds, are the moft 
 adive and forward inftruments of devotion, as devotion is of love, there- 
 fore we finde, GOD hath made great exprelfions of iiis acceptance of fuch 
 difpofitions. And women and lefTe knowing perfons, and tender difpofiti- 
 ons and plyant natures will make up a greater number in heaven,then the fe- 
 vere and wary, and enquiring people, who fometimes love becaufe they 
 believe, and believe becaufe they can demonflrate, but never believe, be- 
 caufe they love. When a great underftanding, and a great afftdion meet 
 together,it makes a Saint, great like an Apoftle -, but they do not well who 
 make abatement of their religious pafTions by the feverity of their under- 
 ftanding. It is no matterby which we are brought to CHRIST, fowe 
 love him, and obey him, but if the produdtion admit of degrees, that inftra- 
 ment is the mofl excellent, which produces the greateft love : and although 
 difcourfe and a fober fpirit be in it felf the befl:, yet we do not always fuffer 
 that to be a parent of as great religion as the good women maketheirphanfie, 
 their foftnefle and their pafTion. 
 
 Our blefTed LORD appeared next to 5/ww, and though he and ^ohn 
 
 '^* ran forth together, and S. ^oh» outran Simofi, ^hhough Simon Ptter had de- 
 nyed and forfworn his LORD and S.^ohn never did, and followed 
 him to his paffion and his death,yet Peter had the favour of feeing J E S Q S 
 firft •, which Ibme fpiritual perfons underfland as a teflimony, that penitent 
 finners have accidental eminencies and priviledges fometimes indulged to 
 them beyond the temporal graces of the juft and innocent-, as being fuch, 
 
 who
 
 Part III. ^fter the%GfurreBion. 563 
 
 who not onely need defenfatives againft the remanent and inherent evils 
 even of repented iins, and tlieir aptnedes to relapfc •, but aUb becaule thole 
 who are true penitents, who underftand the inHnittnelle of the divine mer- 
 cy, and that for a (inner to palle trom death to hfe, trom the ftate of finne •"''"' '^''' ^^; 
 intopardonand thelhteofgrace, is a greater gitt, and a more excellent t;,','^;^.';^^'^'^^ 
 and improbable mutation, then tor a jult man to be taken into glory •, out »''i>'>re,quam 
 ofgratitudetoGO D, and endearment for fo great a change,added toa)',^/|^'^^^;'"'''''' 
 fear of returning to fuch danger and milery will re-entbrce all their induftry S. Augut't. 
 and double their ftudy, and oblerve more diligently, and watcli more care- 
 fully, and redeem the time^ and make amends for tlieir omilfions, and oppofe 
 a good to the former evils, befide the duties of the prefent imploymcnt-, 
 and then, commonly the life of a holy penitent is inore holy, adive, zealous 
 and impatient of vice, and more rapacious of vncue and holy anions, and 
 arifes to greater degrees of (^mdity then the even and moderate affedions of 
 juft perfons, who (as our blelFed Saviours expretTion is) need no repentance, 
 that is, no change of Hate, nothing but a perfeverance,and an improvement 
 of degrees. 7 here is more ]oj in heaven before the Angels of GOD over one Luk. ij. 7. 
 finner that rcpenteth^ then over ninety nine juft perfons^ that need it not -^ for 
 where fin hath abounded there doth grace fnperabeund ; and that makes joy in 
 heaven. 
 
 The holy JESUS having received the atfedions of his moft patlionate ^ 3 • 
 Difciples, the women and S. Peter^ puts himfelf upon the way into the 
 company of two good men going to Emmaiis^ with troubled fpirits and a 
 reeling taith, iliaking all its upper building, but leaving fome of its founda- 
 tion firm ^ to them the L O R D difcourfes of the necefllty of the death 
 and refurredion of the Metfias, and taught them not to take eftimateof 
 the counfels of G O D by the detigns and proportions of man : for GOD 
 by ways contrary to humane judgment brings to pafle the purpofes of his 
 eternal providence. The glories of C H R I S T were not made pompous 
 by humane circumttances, his kingdom was fpiritual,he was to enter into 
 felicities through the gates of death •, he refufed to do miracles before Herod^ 
 and yet did them before ^^f jpffl/'/f ', he confuted his accufers by filence, and 
 did notdefccnd from the CrotTe, when they offered to believe in him, if he 
 would 5 but left them to be periwaded by greater arguments of his power, 
 the miraculous circumftances of his death,and the glories of his refurredion-, 
 and by walking in the fecret paths of divine eledion hath commanded us to 
 adore his footfteps, to admire and revere his wifdom, to be fatistied with all 
 theeventsof providence, and to rcjoyce in him, if by affli(flions he makes 
 us holy, if by perfecutions he fupports and enlarges his Church, if by death 
 he brings us to life -, fo we arrive at the communion of his felicities,we muft 
 let him choofe the way, it being futhcient, that he is our guide, and our fup- 
 port, and our exceeding great reward. For therefore CHRIST prea- 
 ched to the two Difciples going to Emmaus^ the way of the crolTe, and the 
 necefrityofthatpall3ge,that thewifdome of G O D might be glorified, 
 and the conjectures of man aihamed. But whileft his difcourfe lafted, they 
 knew him not, but in the breaking of bread he difcovered himfelf. For he 
 turned their meal into a Sacrament, and their darknefle to light, and having 
 to his Sermon added the Sacrament, opened all their difcerning faculties, 
 the eyes of their body, and tlicir underftanding too, to reprefent to us, that 
 when we are blefled with the opportunicies of both ihofe inftruments, we 
 
 want
 
 5^4 CotifeJcrations upon the accidents partiii. 
 
 want no exteiiour alTiftance to guide us in the way, to the knowing and en- 
 joying of our Lord. 
 
 1 4. But the appaiicions, \^ hich JESUS made^ were all upon the defign'e of 
 
 laying the foundation of all Chiiftian graces ^ for the begetting and efta- 
 blifliing faith, and an adive confidence in their perfons, and building them 
 upon the great fundamentals of the religicin. And therefore he appointed 
 a general meeting upon a mountain in Gdilee^ that the number of witnelles 
 might not onely dilleminatc the fame, but eftabliih the article of the rcfur- 
 rettion-^ for upon that, are built all tiie hopes of a Chriftian •, and if the dead 
 rife not^ then are \vc of all men mofi rmferablc^ in quitting the preient pofTelTi- 
 ons, and entertaining injuries and affronts without hopes of reparation. But 
 welay twogagesinfeveral repofitories ^ the body in the boibme of tlie 
 earth, tiie foul in the bofome of G O D • and as we here live by faith, and 
 lay them down with hope, fo the refurredion is a reftitution of them both, 
 and a ftate of reunion •, and tiierefore although the glory of our fpirits 
 without the body were joy great enough to make compenfation for more 
 then the troubles of all the world, yet hecaiife one (hall not be glorified 
 without the other, they being of themfelves incomplcat rubftances,and 
 GOD having revealed notliing clearly concerning adual and compleat 
 felicities till the day of judgment, when it is promifed our bodies ilrall rife, 
 therefore It is that the refurredion is the great article, upon which we rely, 
 and which CHRIST took fo much care to prove and afcertain to (o ma- 
 ny perfons, becaufe if that (hould be disbelieved, with which all our felici- 
 ties are to be received, we have nothing to eftabliili our faith, or entertain 
 our hope, or fatisfie our defires, or make retribution for that ftate of fecular 
 inconveniences, in which by the necclTities of our nature, and the humility 
 and patience of our religion we are engaged. 
 
 1 <^i But I confider that holy Scripture onely inftruds us concerning the life of 
 
 this world, and the life of the rcfiirreclion, the hfe of grace and thl life of glory 5 
 both in the body -, that is, a life of the whole man ^ and whatfoever isfpo- 
 ken of the foul, confiders it as an efTential part of man, relating to his whole 
 conftitution ; not as it is of it felf an intelledual and feparate fubftance : for 
 all its adions, which are feparate and removed from the body, are relative 
 and incompleat. Now becaufe the foul is an incompleat fubftance, and 
 created in relation to the body, and is but a part of the whole man, if the 
 body were as eternal & mcorruptible as the foul,yet the feparation of the one 
 from the other would be as now it is ^ that, which we call natural death; and 
 fuppofing that GOD (Iwuld preferve the body for ever, or reftore it at 
 the day of judgment ro its full fubftance and perfed organs, yet the man 
 would be dead fbrever^if the foul for ever (liould continue Teparate from the 
 body. So that the other life , that is, the ftate of refurredion, is a reuniting 
 foul and body : and although in a philofophicai fenfe the refurredion is of 
 the body, that is, a reftitution of our fleili and blood and bones, and is called 
 yf/«rrfn'/ow as the entrance into the ftate of refurredion may have the de- 
 nomination of the whole, yet in the fenfe of Scripture the refurredion is the 
 reftitution of ourlife,the renovation of the whole man, the ftate oi reunion-^ 
 and until that be, the man is not-^ but, he is dead, and onely his effentiai 
 parts are depofited and laid up in truft; and therefore whatfoever thefoui 
 does or perceives in its incompleat condition, is but to it as embalming and 
 honourable funerals to the body, and a fafe monument to preferve it in 
 
 order
 
 Part III. after the 'licfurreBion. 5^^ 
 
 ordet to a living again • and the felicities of the interval are wholly in 
 order to tlie next life -, and therefore if there were to be no refurredion, as 
 thefe intermedial joyeslliould not be at all: foas they are, they are but re- 
 lative and incomplete : and therefore all our hopes, all our felicities depend 
 upon the rcfurrcdion •, without it we fliould never be per/owj, men or wo- 
 men, and then the ftate of feparation could be nothing buc a phantafmc, 
 trees ever in blollbme, never bearing fruit, corn for ever in the blade, egges 
 alwaysin the Ihell, a hope eternal, never to pafle into fruition, that is, for- 
 ever to be deluded, for ever to be miferable, and therefore it was an elegant 
 expreiTion of S, Paul -, Our life is htd with C H R 1 ST tn G O D; that is, *-"'** J- ^ 
 our life is palled into cuflody, the dufl of our body is numbred,anid the 
 Spirit is refrelhed,vifited and preferved in celeftial manfions -, but it is not 
 properly called a life ^ for all this while the man is dexd^ and Ihall tfien live 
 when CHRIST produces this hidden life at the great day of ref^itution: 
 But our faith ot all this article is well wrapt up in the words of S. J^ohn .■ He- , j„h,, - ; 
 loved J now we are the' Sons ofC O Z>, afidit doth not yet appear what ivt' jha/Ihe; 
 but we i(.77(?ip, that when we fla/I appear^ we jh a II be like him^ for tve jlall jee him 
 as he ti. The middle ftate is not it which Scripture hath propounded to our 
 faith, or to our hope : the reward is then when CHRIST ikill appear •, 
 but in the mean time, the foul can converfe with GOD, and with Angels 
 jiift as the holy Prophets did in their dreams, in 
 
 which thev received ereat degrees of favour and re- „,^°^/ f ^^ ^V'^'j .ff ^"^^ >'& 
 velation. But this is not to be reckoned any more ^Cw, •urc.MvTiviTcti i X9.lu^9ci,yfivn -ni 
 then an entrance or a waiting for the ftate of our fe- fjf^j'^"' 'i'>\''^', PJ^J^' ^ -rtSK^jd ■f V- 
 licity.^Andfince the glories of heaven is the great s*x°c«uTEmpaic. "^ <^(^TOr m. apm 
 fruit of eledlion, we may confider that the body is 
 not predeftinate, nor the foul alone, but the whole man^ and untill the parts 
 embrace again in an ell'cntial complexion , it cannot be expeded , either of 
 them lliould receive the portion oithefredefiinate. But the article and the 
 event of future things is rarely fet in order by S.Paul •, But ye are come into the 
 r»OHnt Sion , andto the city of the living G o D^ the heavenly ^erujalem^ and to 
 /in innumerable company of Ar.gcls^ to the general ajjembly and Church of the 
 frft-born, which are written in heaven, andto G OD the judge of all (and then 
 follows) after this general affembly, after the Judge of all appears [ to the 
 jpirits of juji men made perjecl'] that is, reunited to their bodies and entring 
 into glory. The beginning of^ 'contrary opinion brought fome new 
 pradiies and appendant perfwafions into the Church, or at Icaft promoted 
 them much. For thofe Dodors, who receding from the primitive belief of 
 this article, taught, tiiat the glories of heaven are fully communicated to the 
 fouls before the day of judgment, did alfo upon that ftock teach the invoca 
 tion of Saints, whom they believed to be received into glory, and infenlibly 
 alio brought in the opinion of Purgatory, that the lelle perfed fouls might 
 be glorified in the time that they ailigned them. But the fifer opinion and 
 more agreeable to piety is, that which I have now defcribed from Scripture 
 and the purcft ages ot the Church. 
 
 When J E S 11 S appeared to the Apoftles, he gave thein his peace for a 1 6. 
 benedidion, and when he departed, he left them /'f.ta' for a legacy, and 
 gave them accordiixg to two former promifes the power of mihns^peace^ 
 and reconciling fouls to G O D by a minifterial ad •, fo conveying his Fa- 
 thers mercy, which himfelfe procured by his paffion and aduated by his in- 
 
 F e e ter-
 
 t^S6 Cuifiderations upon the Accidents part m. 
 
 tcrceflion, and the giving of his grace 5 that he might comply with our 
 infirmities and minifter to our needs by inftruments even and proportionate 
 to our felves 5 making our brethren the conduits of his grace, that the ex- 
 cellent effeA of the Spirit might not defcend upon us as the Law upon 
 mount Sinai in exprcffes of greitnelTe and terrour, but in earthen veliels, 
 and images of infirmity: fo G O D manifefting his power in the fmalnefs 
 of the inftrument, and defcending to our needs not onely in giving the grace 
 of pardon, but alfo in the manner of its miniftration : And I meditate upon 
 the greatneflc of this mercy by comparing this grace of G O D and the 
 'bleffmgof the judgment and fentence we receive at the hand of the Church 
 with the judgment which GOD makes at the hour of death upon them, 
 who have defpifed this mercy and negledcd all the other parts of their duty. 
 The oneisa judgment of mercy, the other of vengeance : In the one the 
 Devil is the accufcr, and heaven and earth bear witnefle ^ in the other the 
 penitent finner accufes himfelf: In that the finner gets a pardon, in the 
 other he finds no remedy : In that all his good deeds are remembred and 
 returned, and his fins are blotted out •, in the other all his evil deeds are re- 
 prefentedwithhorrourandafting, and remain forever: In thefirft,the 
 finner changes his ftate for a ftate of grace, and onely fmarts in fome tem- 
 poral aufterities, and afts of exteriour mortification •, in the fecond his tem- 
 poral eftate is changed to an eternity of pain : In the firft the finner fuffers 
 the fiiame of one man or one fociety, which is fweetned by confolation, and 
 homilies of mercy and health •, in the latter, all his fins are laid open before 
 all the world,and himfelf confounded in eternal amazement and confufions. 
 In the judgment of the Church the finner is honoured by all for returning 
 to the bofome of his Mother, and the embraces of his heavenly Father^ in 
 the judgment of vengeance he is laughed at by GOD, and mocked by ac- 
 curfed fpirits, and periihes without pity. In this he is prayed for by none, 
 helped by none, comforted by none, and he makes himfelfa companion of 
 Devils to everlafting ages •, out in the judgment of repentance and tribu- 
 nal of the Church, the penitent finner is prayed for by a whole army of 
 mlitant Saints^ and caufes joy to all tfje Church triumphant ; and to eftablifh 
 this tribunal in the Church and to tranfmit pardon to penitent finners, and 
 a falutary judgment upon the perfon and the crime, and to appoint Phyfi- 
 cians and Guardians of the foul,wasoneof thedefignes and mercies of the 
 refurre<aion of J E S U S ; and let not any Chriftian man either by falfe 
 opinion, or an unbelieving fpirit, or an incurious apprehenfion undervalue 
 or negled: this miniftry, which Chrift hath fo facredly and folemnly efta- 
 bliflied. Happy ishe,thatdafheshisfinnesagainfttherock3 uponwhichthe 
 Church is built, that the Church gathering up the planks and fragments of 
 the fliipwracke, and the (hivers of the broken heart may reunite them, pour- 
 ing oil into the wounds made by the blows of finne, and reftoring with 
 meeknefle, gentlenefle, care, counfel, and authority, perfons overtaken in a 
 fault. For that ad of minifteiy is not ineffedual, which GOD hath promi- 
 fedfhallbe ratified in Heaven-, and that authority is not contemptible, 
 which the holy JESUS conveyed by breathing upon his Church the ho- 
 ly Ghoft. But CHRIST intended that thofe whom he had made guides 
 ofour fouls, and judges of our confciences in Order to counfel andminifte- 
 rial pardon, fliould alfo be ufed by us in all cafes of our fouls, and that we go 
 to Heaven the way he hath appointed, that is, by offices and minifleries 
 Ecdefiaftical. When
 
 Part III after the %efmre'ciion. ^6j 
 
 When our bldled LORD had fo confirmed the faith of the Chilrchj 17, 
 
 and appointed an Eccleliallical ininiftery, hehadbutone work more to do 
 upon earth, and that was the inditiuion of the holy Sacrament of Baptifra, 
 which he ordained as a folemn initiation and myftefjous profeflfion of the 
 faith, upon which the Church is built-, making it a folemn pubhcationof 
 our profeffion, the rite of ftipulation or entring covenant with our LORD, 
 the folemnity of rlie padion Evangelical-, in which we undertake to be 
 Difciples to the holy JESUS, that is, to believe his dodbine, to fear his 
 threatnings, to rely upon his promifes, and to obey his Commandments all 
 the days of our life ; and he for his part aftUally performs much and pro- 
 mifes more ^ he takes off all the guilt of our preceding days, purging our 
 fouls and making them clean as in the day of innocence -, promiling withall, 
 that ifvvc perform our undertaking and remain in theftatein which he now Muk ^6.16. 
 puts us, he will continually aifift us with his * Spirit, prevent and attend us f^*^',^ ^^' * 
 with his grace, he will deliver us from the power of the De\'il, he will keep Rom. 6.5,4. 
 our fouls in merciful, joyful, and fafe cuftody till the great day of the t--p!]ff4-5.&c 
 Lord, he wiU then raife our bodies from the grave, he will make them coioff.V'ii. 
 to be fpiritual and immortal, he will reunite them to our fouls, and beatific Gal. 5". 17. 
 both bodies and fouls in his own kingdom, admitting them into eternal and I" 
 unfpeakable glories: all which that he might verifie and prepare refpedive- 
 ly, in the pretence of his Difciples he afcended into the bofome of G O D, 
 and the eternal comprehenfions of celeflial glory. 
 
 Pet. 5. 
 Mat. 18. 10, 
 
 E e e 2. The
 
 •^68 
 
 Pin ni. 
 
 The Prayer. 
 
 O. 
 
 Hely andcterml ^ESUS ^ rvho haji overcome Death , and triumphed 
 ' ever a/l the powers of Hell, Darhejje, Sinne, andtheCrave^ manifefttng 
 the truth of thy promifes^ the power of thy Divinity, the Majefty of thy perfon, the 
 rewards of thy glory, andthe mercies and excellent defignes of thy Evangelical 
 kingdome by thy glorious and powerful Re[urre£tion •-, prejerve my foul from eter- 
 nal death, and make me to rife from the death of finne, and to live the life of 
 grace, loving thy perfections, adoring thy mercy, pur fuing the inter eft of thy king- 
 dom, being united to the Church under thee our Head, conforming to thy holy laws 
 eflablijhed in faith, entertained and confirmed with a modefl, humble, and a cer- 
 tain hope, and fan£iifed by charity, that I engraving thee in my heart, and fub^ 
 mittingtotheeinmyfpirit, and imitating thee in thy glorious example may be 
 partaker of thy refurreCfion, which is my hope and my dcfire,thefupportofmy 
 faith, the object of my jey^ andtheftrength of my confidence. In thee holy ^ E- 
 S US do I truft : I confejje thy faith, I believe all that thou haft taught -, J defire 
 to perform all thy injunctions and my own undertaking ■ my foul is in thy hand, 
 do thoufupport and guide it, and pity my infirmities ; and when thou fhalt reveal 
 thy great day, p^ew to me the mercies and effects of thy advocation, and intercef- 
 fion andredemption ; Thou flialt anfwer for me O L O R D my G O D, 
 for in thee have I trufted, let me never be confounded. Thou art juft, thou 
 Art merciful, thou art gracious, and companionate, thou hafl done miracles and 
 prodigies of favour to me, and all the world. Let not thofe great actions and 
 fufferings be ineffective , hut make me capable and receptive of thy mercies, 
 and then I am certain to receive them I am thine, O fave me, thou art mine 
 O holy ^ E S U S , O dwellwithmee for ever, and let me dwell with thee, 
 adoring andpraifing the eternal glories of GOD the Father, Sonne, and holy 
 Ghoft. Amen. 
 
 The End. 
 AriOS A0ANATOS. 
 
 ERRATA. 
 
 PAgC4. line J7 of tbealljreidof all the. ii. 6. (f/f/c) of. 3f.4i.r. deprt flionj. 4j.57.r.out 
 of Ifrael. 60. 7, put r. (/fliy;fa») but. <5j. ji. (ipen r. opened. 66.4. r. doe? but. \^o. 10. 
 hermetical, r. herctniiical. 159. ij. r. intangled. 173.34. r. ax/yi&']ATi^iifih@- ;i. linejfi. rea. 
 sJUc^Mtn'*- '85.4J. notevil r. noevil. 195 i. many needs it, rtfrtlhcs, r. many needs it refre(hcs. 
 215. 40. and I may, r. and /iar I may. iz6. 34. hearts r. beats. 117. 1. him r. them. 234.1. r. oftbc 
 Holy Jefus.146 43.r.itisbetter, 149. 51. remnant, r. remanent. 171.10. haver, having. i8i. 33. 
 hovers r. hovers over. 183. 39. r. be quickfpirited,aaive andefftftive. 500. ii. r. paradoxes. 312. 
 JO. itneceffary, r. itootneceliary. 345. 4(J. derivate r. derivative. 365. 6. prayeisr. prayer is. 397. 
 i3.r.or difcovery. itirf.line 18. vilible r. vifibly. 402. 13. fplendor r. fpender. 414. i.r. malice. 
 426. 19. r. upon Ww. 439.31. r. voluntary. 447. 44. r. is toAc taken. 5 10. 7. oppcfiter. appofite. 
 J I $. line ult. myfteriousr.myfteries. 532. 13. that hath r. but hath, 538. 34. teDopcrr. tempter, j 46, 
 .,4. is one r. is no one. 173. 38. r. mts^^ivltt. 
 
 In the Alar gent, 
 Page 39. line^'J-/'^'"^''- dicliim. 61. it. r. jiuwgua. 7 ^ . 2. r. Part i. Difc. 10. n. ii. 90.4;r.' 
 Svv'jrohiAldtpt^vav'^v^f^ 93. n.ij^y Sy Myvaiioi. i.Titmv. r.rii kv- i*7. ior.Tce.x'ib.1- 
 y. «je<a'o/j. J23. 8. r. |tuj«f«c/k 271. 27. r. xtivmo] lii; ava^muf. 316. 3. r. dip' wf. 3^7- 7. i'. 
 etya/ufloc Jjo. J.i''45rM^«y3f. 363. ii.Y.i'^imib>i'jai 197. '^■u innoccntid. ^oi.i^-r. .S^uam ex 
 hocjonticulo. 4«'4«4'>'-'(SfM«'OT////, 4c6. 4. >'. ti«wt7«. iW. /, 6, r. ]>!ii fim- 517. 6. r. jC^jm 538, 
 1 4. ■i.mmortalc.
 
 The TABLE. 
 
 Where are more numbers than one, the firft number notes the Page 
 
 the latter, the number of divifion in the margent. 
 
 ABfolutionofdying perfons of wbatbenefic 541. iz. 
 Whether to be i;iven to all that defiie it J4». ij. 
 Acceptable year of the Loul : what it means ij6. ii. 
 Aiflions of Jefus confuted his accufets PjJ. i. 
 
 Adsof virtue to be done by lick and dying perfons 
 
 5J9- >9. io. 
 Accufationof criminiU not to be aggravated odioufly 
 
 J13. 8. 
 it ought to be only for purpofes of charity ib. 
 
 Accufation of innocent peifons ought to be born pa- 
 tiently by the innocent 514. 9. 
 Acculation of Jelus 470.14. 
 Adam buiicd in Golgotha 47j.ji. 
 Adoption ot fons 4IJ. 7. 
 Advent of our Lord mud be entertained with joy 
 
 III. '),6. 
 Adultery made more criminal under the Gofpel than un- 
 der the Law J 39. 55. &c. 
 Adultery of the eyes ib. 11. 36. 
 Adrian the Emperour built a temple to Venus and Adonis 
 in the place ot Chrilts birth zS. 6, 
 Agony of jefus in the garden 468. 10. 
 Agefilaus was moie commended for his modefty and obe- 
 diencethan for his prolperous good conduft 77.15. 
 Albes or white garment! wore by the Church, and why ? 
 
 514- 9- 
 Almes intended for a defenfaiive againll covetoulnefs 
 
 55^- '• 
 
 O.dinarily to be according to our ability ibid. 
 
 Sometimes beyond : in what cafes ibid. 
 
 Neceflldes of all indigent people is the objeft of our 
 
 almes JSJ. J. 
 
 Manner of almes an ofHce of Chriftian prudence 
 
 ibid. 
 
 Tbetwo Altars in Solomons Temple , wliat they did re- 
 
 prefent 114. 4. 
 
 Ambitious fccking Ecclefiaflical dignities very criminal 
 
 141. z. 
 Ambition is an affliftion to him that hath it loj. 6- 
 Amorous young man cured of his vanity by a ftratagcm 
 
 371. 1. 
 Angels miniftred at the birth of Jefus 18. 4. 
 
 Angels invited (liepheards to fee the new born Prince 
 
 4+. 4 
 Angels multiplied intoaQnire to (ing Cloiia Patn at the 
 birth of Chrift ibid. 5. 
 
 Angels taught the Church the Chriftian hymn ibid. 
 
 That the ftarre appearing to the wife men was an An- 
 gel ; the opinion of the Greeks 45. n. 
 Tlicy rejoiced greatly when mankind was redeemed 
 
 47. >. 
 They that fell, not admitted to repentance : and why 
 -69. z. 
 Are appointed to obferve them that faft pioufly 
 
 Vi. I- 
 
 Oneof them comforttd Jefus jii. j. 
 
 , In what manner ibid. 
 
 One of them roiled the flone from the grave of Je/us 
 
 TL ,. . ^'J- '• 
 
 i. hey were guardians of the Sepulchre 
 Anger forbidden in the 6. Comm. 
 1 In what cafcj allowable 
 
 Rules and mcafurcs of a /awfull anger 
 
 How long to abide 
 
 That of the heart forbidden 
 
 I Remedies againft it 
 
 Annas chief of the Sanhedrim 
 
 He fcnt Jefus to Caiaphas 
 
 Anniverl"arie» of Chrift's Nativity, Refurredion and A- 
 
 fcenfion tobercligioiiflyobferved 531.14. 
 
 I OfSaints ibid. 
 
 I Anna the PropheteQ'e received Chrift as a reward to her 
 
 long falting and prayer 58 j. & 81 ^. 
 
 Antony to ftirre the peoples afFcdlions prcfcnted the 
 
 561. 10. 
 333. »7. 
 
 ibid. 
 336.31. 
 335- 19- 
 333- 17. 
 357J3. 
 4fi9Z}. 
 
 ibid. 
 
 Mar. 
 
 I bodyofCxfar B7. 9. 
 
 Antichrifts pretence not furthered but hindrcd by his mi- 
 
 i "'!« 580.11. 
 
 I Apoltalic from Chriftianity unpardonable : in what fcnf? 
 
 I ""« 174. 
 
 Apoftleschofen by Chrift jgg. j. 
 
 Sent to preach by two and two ibid: 
 
 Rejoice at their power over Devils 393. 17. 
 
 Who law the transfiguration, faw alfo the agony 
 
 J 10. t. 
 Apocryphall miracles faigned of Cbrift'j younger years 
 
 Z15. «. 
 
 Arfenius fad and troubled upon his death-bed j 54. 1 u 
 
 Amies not to be takenup againft our Prince for religion 
 
 516. II. 
 
 Alcenfion of Jefus into heaven j^^. $^ 
 
 Attention to our prayas. -vide Prayers 
 
 S. Auguliine entred into the tomb of Cifar J67. 36. 
 
 Authority of Ecdeliallicalccnlures ^jj. 16. 
 
 Of the contempt of authority in fmaller impolitions 
 
 fi. 10, 11. 
 
 Auguftus Cxfar rcfufed to be called Lord about the time 
 
 of Chrifts nativity. 4J, j^ 
 
 Balaam'^prophcfie ofChrift'iftarre 4J. «. 
 
 hii prayer explicated 404. ij. 
 
 Babes of Bethlehem had the reward of Martyrs ic6. 1 1. 
 
 Baptifm fanailics the worthy lufcipicnt 141. 4. 
 
 In it all our (ins are forgiven Z7Z. 7. To it, Faith and 
 repentance are necclTary preparatories ibid. Itisne- 
 celTary before the reception of the Eucharift 467. 16, 
 & ^00. iz. Ordained by Chrift 5*7. 17. what it ope- 
 rates and rii;nir:es ibid. ^vWc Difc. of Biptifme 169. 
 Baptiime not only pardons for the |)re.'cnt, but puts into 
 a lafting ftatc of calier pardon for the future 177. 17. 
 
 S. Barbara to execution miracuIouHy vcil'J fz4.io. 
 
 BaP!
 
 The T A B L E. 
 
 Bafil recalled from exile for hii reverent and grave faying 
 his offices 1^6. ii. 
 
 Prayed for headich 116, 9. 
 
 TheBip'tiftschaiaaerofhimfelf iij. i. 
 
 His death, and the occafion 131. J. Hisdeath re- 
 venged 3J}-<. 
 Beginners in religion to be ruled byanexpeiienced Guide 
 160, zt. they have a conditional ctrtainty of falva- 
 tfon 415- 
 
 Beginnings of evil to berelifted i6x. i6. 
 
 Birth of Chrift illuftrated with miracles 4j. Its place 
 turned to a Church 18. I'eace univerfai at his binh 
 4J.5. It was lignified tojews and Genti'esin theper- 
 fonsof (liepheards and wile men 51. 1. & 55. 11. 
 Whether Saints enjoy the Beatifick vifion before the day 
 of judgment 55^- »• & 564- "J- 
 Binding Jefus with cords with citcumltances of cruelty 
 516. 10. 
 Blifphcmy falfly charged upon Jefus 4J4. ij- 
 Bloody fweat of Chriit, what it did then eftldt, and what 
 it did then prefigure 51 J. 6. 
 Bleflings of the Gofpel 566.16. Affurance of blefling 
 made to them, who are or doe, where or what God 
 commands »o». 3- 
 Brearts that are drie, a cuifc 40. 
 Bramble of Judxa, an emblcme of anger 3 34. 19- 
 BufFetting of Jefus foretold by a Sibyll 518. 1. 
 
 Cambyfts fent the Ethiopian King a box of Nard 390 9. 
 
 Care for our families how farre to regard the future 3 5 i-^- 
 
 Ceadwalla's vow 368.11. 
 
 Centurion ofthe iron legion comesto Chrift 389. 7. 
 
 Charity makes us partake of the joyes and fufferingsof all 
 Chriftians 48. z. It is the meafure of our own peace 
 49. J. Charity of Chriftians converted Pachomius 
 118. 1. It is confiftent with repeating our own 359- 9- 
 It is part ofthe definition of Chriftian faith 113. 5,6. 
 Charity of Chriftians greater than civil relations 119.8. 
 is the laft of graces 156. ^ being exercifed toward 
 Chrift's lervant is accepted as done to Chrift 159- 4- 
 Itmuft increafe with our wealth 351-1. 
 
 S. Chad prayed for otliers in times of ftorm 455. 7. 
 
 Cliaftity wittily reprefemed by Libanius 161. 17. 
 
 eafiertodie for it than tolive with it 509. 15. 
 
 Chaftity of the mind, ofthe eyes, of all the members 
 
 cnjoyried 339. 36. It abftains fromallundecencics 
 
 ibid. 
 
 Caiaphas prophefied and determined the death of Jefus 
 461.1. he rent his clothes agiinft the law 47o. i5- 
 
 Cafual and contingent caufes cut oft' the life ofafinner 
 410. 1;. 
 
 Certainty of falvation 4 18. 
 
 Cheap offering not accepted, v»hen a better may be given 
 144.11. 
 
 Obrift chofe to doe all the minifterics of religion 1 40. i . 
 bis paflion in every minute was fufficient for recon- 
 cilement of all the world 3. J. the furplufage for ex- 
 ample ibid. 
 
 Chrift paid more for our obedience than our pardon 4. 3. 
 He for himfelf merited the exaltation of his humanity, 
 his name, his kingdome &c. $46, 5. how and to what 
 purpofes he overcame death 560.7. Heourpattern 5. 
 how farre imitable by us 8. 1 1. his fufferings of value 
 infinite 16. j. he honoured virginity and marriage in 
 the choice of his mother ibid, he manifefted his power 
 intheinfiancesofmercy 8. 11. & 376. i. hcistobe 
 followed in the like proportion as he followed hit Fa- 
 Eher 8. 1 1 . his life eafie, complyant and imitable 1 1 , 4- 
 
 & 6. 8, J. it helps us to its own imitation ibid, his 
 life is imitable by praftife and religion 9. J 5, '6. he 
 is God 'and man 30. 6. he was firft revealed to poor 
 men 49. 6. by his humility, his poverty, and uncafi- 
 nefle fought againft the luft of the flcfli, ofthe eyes, and 
 the pride of life 50.8- be put himfelf to pain to be 
 reckoned among finners 59. 3. he was redeemed ac 
 firft, and fold at laft for an ignoble price 81.5. he is 
 beft relifhed by them, who leaft relifti worldly things 
 81.5. he is a Phylician and 3 Lawgiver 3 40. 36. his 
 fcrvams are moft honourable 345. j. he did no miracles 
 before 30 years of age 114. I;c entertains five difciples 
 119. he is to be fought for in bis ordinances 116. he 
 ejefted the merchants out of the Temple 134.1. he 
 mingled no injury with his zeal 113. he baptized Pe- 
 ter only 249. I . he ends the Samaritan Qu. about the 
 place of worftiip 150. 4. he made a covenant of faith 
 and repentance 171.9, this covenant is configned in 
 baptifme ibid, his miracles were greater than any man 
 did before bim 376 ». his paflion cured our miferics 
 544.1, he viisviaior not compuhnfor in his paflion 546. 
 3. hit prayer for his enemies was cffcftual n.j49. 10. he 
 Hrft afcended into heaven 553. his fide ftreamed forth 
 two Sacraments 559. he raifed the widows fon to life 
 38^.7, he Ihcwed the power of a God with the infir- 
 mities of a man 5 15. 9. crowned with thorns 525. 11. 
 hiscommifllonto Peter 554. he is our advocate for 
 aftionsrelative to him 481. aKing45. a ftarre was 
 his evidence ibid. 
 
 Chriftians ought 10 be exemplary in their lives 5J4-I- 
 thtir righteoufncffe to txceed the Pharifaicil 315, & 
 3 16. Chriftian piudencc 117. Chriftianfimpliciiy 118. 
 they for the moft part choofe not their religion 111. i. 
 they are to be like children 431. 15. Chriftian liberty 
 not to be betrayed 443.8. 
 
 Chriftianity an eafie yoke 594. more pleafant than fin 
 ibid, more natural ibid. & videPrzf. not fo trouble- 
 fome 396, & 397. it is the way of peace 399. ofcon- 
 tentibld. & 400. of riches 400. of long life 403.11, 
 & fcq. of health ibid, of wifdome 4 12. 16. 
 
 Childrenof God expoled to temptations 144. 
 
 Church deftrves great revenues, but needs them not 104. 
 her endowments are of advantage to the people ibid. 
 • dangerous for the Church to be rich in temporal pof- 
 fefTions 104. 8. Church ought to be more apt to remit 
 of temporal rights than others ibid. Church tribunal to 
 be of great mercy f66. 16. compared with Gods tribu- 
 nal ibid, it is impregnable againft hell gates 419, 9. 
 built upon the conleflion of Peter ibid. 
 
 Churches built upon mount Tabor 4 3 c. ii. they are holy 
 places, to what lenfc, and towhat purpofes 137, & 138- 
 how to be ufcd 143. 11. Church in paradife called the 
 piefenceof God 141.7- therefidence of Angels i4».8. 
 their befi ornament is the holinelTe of worfhippers 146. 
 14. they are dtfecrated by vice ibid. 
 
 Circumcifion an earneft ofthe paflion 58.1. nor decla- 
 red to be remiiTive of original lin ibid. Circumcifion 
 of Chrift ferved many purpofes 59. it was an ad of 
 obedience ibid. 
 
 Complying with cuftomes of civility fometimes a tempta- 
 tion 157.16. 
 
 Company keeping to be avoided as it can ibid. 
 
 Communion of Saints profitable and pleafant 1 u. 
 
 Comforts more necelTary to new converts 54. 9- 
 
 Clergie's duty under the parable of the ftewjrd 436. 16. 
 
 Covetoufnefle its fruits 48i,&5i9. 
 
 Confeflion toaMinifter of religion 198,48, 
 
 Contrition alone not fgfficient for pardon ibid, 
 
 Confecration ofthe Eucharift myftcrious 491. 
 
 Cure of feuls s dangerous and grave imployment 141. ». 
 Defcription
 
 The t A B L E. 
 
 Defcription of J E S U S by way of meditation and my- 
 fterie JO, J, 6. 
 
 Decilogui; ocpojiidcJ JI4- 
 
 Death happtnm^ imtimely docs not alwaiej confign to 
 damnation 4 JO. prepaiationtodeath ji7. it comes by 
 all accidents ibid. Deaths fuddcn and rare ibiJ. death- 
 bed repentance too late 519. J. (t.<<c lUpcirance.) It 
 is delireable 1 59.19. how fane it may be prayed againfl 
 ibid, to be fubmitted to in all cafes ibid, death ot man 
 fanftifiedand conqueicd by Chrill's deiib 561, 7. & 
 Jj8. 19. 
 
 Dying perfons how to be treated aiid afltfted jjo. 6, Sic. 
 
 Devils confelkd Chnit gS8. 4- 
 
 That the Devil h.id the managing of the Roman Em- 
 pire, was the opinion of tome wife men 14-. 14. one 
 deaf and dumb ejeded 418. be furnilhcs evil perfons 
 withaptinllrumcms 481. 10. how they did appear to 
 Jefus inthcdcfeit i}9. 7. ihey are iniputcnt in their 
 malice 147. can hurt no foul without its confent ibid. 
 n.ij. 
 
 The tribute of the Didrachm 450. 1 j . 
 
 Diligence in our calling accepted, though our calling be 
 mean 51. 
 
 Difpenfitions not to be accepted too freely 59. 
 
 Dilobcdience to God in great and fmall inftances com- 
 pared 69. dilobcJiciiLe to God and man compared 71. 
 A deliberate choice of the fmalleit difohcdience in its 
 formality is dcllruAivc, though in the matter it be 0- 
 therwife pardonable 68. 11. 
 
 Defence of our Klvet permitted 544 z. not againft our 
 Prince ibid, defence of our innocence, in judgment 
 permitted 345. 
 
 Dove defcendin^; on Chrift was myfterious 145. j. 
 
 Doubting the ilVue of our pravers, in what fenfc lawful 
 
 Duels unlawful 344. C^/iiy. 
 
 Doubtin;;inanartiJe, how tobecured fji. 8. 
 
 Defpair how to be cured 5jj.lo, 
 
 Egyptian Idols fell to the ground at Chrifl's coming thi- 
 ther 99. 9, 
 In Egypt Chrift dwelt in a garden of baifam ibid. E- 
 gyptians worlbippcd an Infant in a cradle, and a Virgin 
 in a bed ibid. 
 
 Envy reproved by the example of Angels 47. i- Envy 
 fpiritual 481.8. 
 
 Eat for neceflity, not delight 1 19. i {. 
 
 Eli's family Ihort-lived 41 «• ^4- cured by repentance ibid. 
 
 Eleftion what it fignifies in Scripture 419. 
 
 It depends upon duty 410. 
 
 uncertain to us ibid. 
 
 Ecclefiaftical regiment how diifciing from lecular 451.14. 
 Ecdefiaftical power vcri lied in heaven 451.16. Eccle- 
 fiaftical perfons bound to communicate often 505. 18. 
 Ecclefiaftical perfons are to imitate Chrift in mcek- 
 nefTe, innocence, uift'cring fij. Ecdefiaiiical judica- 
 tories compared with the Divine 566. 
 
 Earncft of the Spirit, what it (ignifics 41J. 7. 
 
 Edipfe of the Sun at the pafl'ion was miraculous 474. 54. 
 
 Enemies occafion to us of much good J14. 8. 
 
 Erring perfons, bow to be treated 157. 1. & 2J.7. 
 
 Evil coiinlek come to nought 101. 2. though they 1 uc- 
 cecd, itisnot profperity ibid. 
 
 Eliiab^b carried her fon the Baptift into the wilderneDc 
 II J, I. fhe died after 41 daicj ibid. 
 
 Example of preacliers is the beft fermon u(5,& 486.4- 
 examples of divine judgmcnu 4jj. j- 
 
 Efau's repentance 51". 7. 
 
 Excufa ii oni frequent communion not viiid j07.».o, 
 
 Evcnntfl'c and moderation of a religious ftateraollne- 
 ccliary for young bcginncrtjjnd fafcft for all men 54*. 
 
 Expenccs unncccflaiy to be cut off and fpcnt in almes 
 35». I. 
 
 Falfe witncfie highly criminal J41. j8' 
 
 Familiarity with God : what it fliould fi^nifie 94' 
 
 Riith : defcribed iii. charity is part 0* its conflitution 
 ibid, howevir it be produced, whether it be proved or 
 not,isfiiffident 118.7. & iii.».& uide ihxf: n.?i. 
 Faith of ignorant .ind knowing men compared 11 1 
 1,1. F.iiihofChriftian$ : how it difters from that of 
 Devils iij. ixcillencies and t ftlds of faith ii^f 
 &fiq. The maiksofairulyChritlianfaitb ibid, vidt 
 Difc.of l-aith/j.r 10:. 
 
 Parting before ihe Sacrament 570. 1. degrees, manner, 
 and rules of fafting 375, & ,74. ii is noduty of it fclf 
 but in order to certain ends J70. 1. why Jefus filled 
 fourtydaiet 145. wdtDifc. of Fatting /<er<o.'. 
 
 Feat hallowed by Chrjll's fear 511. j. k is the £ift of 
 *;'■«« ij5. J. 
 
 Farewell Sermon made by Jelus 4^7. 19. 
 
 l-laminius condemned 10 death for wanton cruelty 
 
 ij}. f. 
 
 Fornication againft the Law of God in all ages 5 j 9. per- 
 mitted to lirangeri among the Jewes ^ ibid. 
 
 Forgiving injuries a Chriltiaaduty j^j. 
 
 Gadara buiit by Pompcy 25?. ij. 
 
 fuUof kpiiL-hresanJ wiiches ibid. 
 
 Gabrid minifters to the czalta ion of his inferiors 16. 
 Gililsans ; why fljinby l^ilate, and what they wer« 
 
 Garden : why cho.'en for the place of the agony 5 10. 
 
 GentlcnefTeadutyofChriftians 431. 16. 
 
 Gracchettus of Geneva, his death in the midft of his (uft 
 45}. J. 
 
 God: his gifts efFeiSs of predeftination 217. ihofegifts; 
 how to be prayed for 56-:^, & 556. conlideration of his 
 prcfence a good remedy againft temptations 165. tp. 
 the vilion ot God prekrveth the blefled fouls from fin 
 ibid. 50. God's method in bringing us to him, and 
 treating us after 51.4. he gives his fervants more thin 
 they look for ^\<,. he gives more grace to them that 
 ufe the firft well ibid. & J5. he rejoices in his own 
 works of mercy zj7. 1. and in ours 508. he requires 
 not alwaies the greateft degree of virtue 518. 11. 
 
 He is never wanting in necellaiics to us 55. he chan- 
 geth his purpofe of the death of a man for feveral res- 
 Ions 411 24. he works his ends by unlikely means 561. 
 
 Gold and frankinrcnle and myrrhe, what (ignirication 
 they had in thegitt of the Af.i^i ^5. i_& 47.11. 
 
 Grace: it iiclps our facultieSjbut creates no new ones ji.z. 
 it works fevcrally at feveral times 51. being refuftd it 
 hardens our hearts " rig, 
 
 God certainly fupports thofe in their neccflities, who are 
 doing his work 101. ». 
 
 Gavcrnment Supported by Chfiftianity 105. 7. 
 
 G'jfpcl and the J.aw ■ how they diffjc 164. j. & 594. 
 *i'5.J 
 
 Hifty
 
 The T A B L E. 
 
 Haftyperfons andaAionsalwiies unreafonablc, fcmetinies 
 ctiminal i9- 
 
 Herod mcckt by tbe //ugi 97.1.& loo.i. his ftratagem 10 
 furpviie all the male children id. the caufe why he flew 
 Zecharias^S. 5. Cxfars faying concernine him 57. 5- 
 he fek the divine vengeance 99. 6. his malice near bis 
 deathdefeatcd 99.7,8. he pietended x/^^^.'owtohisfc- 
 cretdefign 100. 1. he flew 14C00. infants 98. 4. fesr 
 of the child Jcfus proceeded from his miftake 105.7. 
 the Tetrarch overthrown by the King of Arabia 1 3 }-6. 
 his reception of Chrill 471.16, is careleffe of enquiring 
 after Chrift 515. 
 
 Herodians : whattheywere 388. 5. 
 
 Hcrodias daughter beheaded with ice 135. (he and He- 
 rod banilhcd ibid. 
 Heron the Monk abufed with an illufion 93- ^3- 
 Herminigildarefufed to communicate with an Arrian Bi- 
 fliop 158. 1. 
 Hereticks fcrveJ their ends of herefie upon women, upon 
 whom alfo they lervcd their lull j6o. 4. 
 Heroical anions of repentance at our death-bed more pre- 
 valent than any other hope then left 197. 46. 
 Jlealth promilcd and conligned in the Gofpel, by miracles 
 and by an ordinary miniilery 405. 
 There were two High priefts, the one prefident of the 
 rites of the Icmple, the other of the great Councel 
 
 469.23. 
 
 Honour done to us to be returned to God ii. 
 
 It is due to what the fuprcmc power feparatesfrom com 
 
 monufages 139.3. how it is to be cftimated 345.5. 
 
 Honourable and facred all one 139. 
 
 S.Hilarion a great fafter 371. 1. 
 
 S. Hieromc's advice concerning fafting ibid. 
 
 HolyGhoftdefccndedupon Jefusat hisbaptifm 138. 3. 
 
 Holinefleof religious placet 139. 
 
 it isagreatprerervaiivc of life 403. 11. 
 
 Hope : of falvation increafes according to degrees of holy 
 
 walking 411. neceffary in our prayers 363. 
 
 Houfe of John Mark confecrated into a Church 140, 5. 
 
 Hofanna : what it lignifies 46J.6. only fung to God 
 
 ibid. 
 Humane nature by the Incarnation exalted above the An- 
 gels 16. 
 Humane infirmity to be pitied, not to be upbraided 511. 
 Humility: ofjel'us i8. the furcft way to heaven 59. of 
 the Baptift no. it makes good men more honourable 
 256. itsexcellencics401.11. & 490. its properties and 
 a&.%'^i6.^.&fi:q. Humility of the young Marquis of 
 Caftilion 49°- 5- 
 Hunger after righteoufnefT? 306. hunger and thirft fpiti- 
 tual,how they dift'er ibid. ItsaSs, and reward 307 
 Husbands converted by their wives 158. j. 
 
 Jairusbegshelp of Jefus for his daughter 255. 10. bis 
 daughter re**" -d to life 156, 
 
 JESUS; difcourfing wonderfully with the D. D. 109, 
 he wrought in the carpenters trade before and after Jo- 
 feph's death 1 10. 6. baptized by John 137. attended by 
 good Angels in the wildcrnelTe 139. was angry when 
 the Devil tempted him to dillionour God 140.8. & 
 I47.15. heflept inaftorm»53.i4. preached the firil 
 year in peace 256. appeared feveral times after his re- 
 furredion 553. he was known in the breaking of bread 
 ibid, he had but two djies of triumph all his life 479.5. 
 and they both allayed with forrow f 80. he was uied in- 
 
 bofpitably atjerufakm ibid, infinitely loving 481.' he 
 received all his Difcipks wiihakifle 514.8. civil to his- 
 enemies, and beneficial to his fiimds ibiJ. he was 
 flript naked) andwhy 514.10. he c^me eating and 
 drinking, s/id why 389. he invitisall tohim ibid, the 
 Phatifccb ri port him tr.ad 390. he refufed to be made a 
 King 426. I. transfiguied 450.15. he fliamed the Ac- 
 cufeis of the Aduliertfie 435. so. he teaches his Di- 
 fcipks to pray the feccnd tirrc 455. 26. refufes to 
 )iiilj;< atitlecf land ibid, bklleth infants 438. 50, the 
 piici of him 466. 14. All his gnat aftions in his lite 
 hadamixtuie of Divinity and hi manity 5 15. 9. He 
 was not compelled to bear the tranlverfe bctm of the 
 Oofle 475.JC, he wept for Laza? us 461. .ind over 
 Jerufalem 463. anfwettd the Pharikcs concerning tri- 
 bute to Czfar. 464. 10. 
 
 Chrift prayed againft the bitter cup 468. ic. fmitten up- 
 on the face 470. accufed of blafphemy before the high 
 prieft ibid, of treafon before Piiaic 471.26. nailed 
 with four nails 473.31- piovided for his Mother after 
 his death 474.33. recited I'^C two and twentieth Pfalm, 
 or part of it upon the CrolTe ibid, he tcit the fiift re- 
 compenfe of liij loriows in the ifate of Itparaticn 560. 
 at the relurrcftion he did redintegrate all hiibodybut 
 the five wounds ibid, he arofe with a glorified body 
 561, but vail'd with a doad of common appearance 
 ibid. 
 
 Jewifli women hoped to be the mother of theMefTus 14, 
 
 Jcwes looked to be julUfied by external innocence 352. 
 26. they were fcrupulous in rites, ciLtlefle of moral 
 duties 522.7. could not put any man 10 death at Ea- 
 Her 471.26. theycatnot till the folemnitics of their 
 feitivalisover 37': ». 
 
 Jefabel pretended religion to her defign of murder and 
 theft 100.1. 
 
 Illulions come often in the likenefle of viGons 95. 25. 
 
 fins of Infirmity explicated 1 54. 10. &feq. 
 
 Intention! though good cxcnfe not evil aftions n6. 13. 
 
 Incontinence delhoyes the fpii it of Government 259. 5. 
 
 Inlfrumcms weak and unlikely ufcd by God to great pur- 
 pofes 268. 
 
 Incarnation of Jefus inftrumcntal to Goi's glory and our 
 peace 52. 
 
 Inevitable infirmities confiftent with a ftue of grace 
 
 283. 
 
 Injuries great and little to be forgiven 543. 
 
 Intention of Spirit : how neceflary in our prayers 364. 17. 
 
 Images; their lawfulnelTc or unlawfulndle confidered 
 
 322. 16. 
 Admitted into the Church with difficulty and by de- 
 giees 323. 16. Images of Jupiterand Diana Cyndias 
 did ridiculous and weak miracles 379. 7. 
 
 Imprifonment fanftificd by the binding of Jefus 5 ' 5- 
 
 Ingratitude of Judas 48.'. 
 
 John the Biptill's life and death 98. & u 5. & u8. & 
 119.& 120.& 137. & 393.18. hisbaptifm 157. whe- 
 ther the form ot it were in the name of Chiift to come 
 ibid. 
 
 Joyesfpiritua! increafe by communication 216. Joyesof 
 eternity recompcnie all our forrows in every inllant of 
 thtr fruition 560. Juyes fudden and violent are to be 
 allayed by reflexion on the viletl of our fins 267. 7. 
 
 John Patriarch of Alexandr. appeafed the anger of Pa- 
 (ricius 3 33- ^9- 
 
 Innocence is fecurity againft evil aftiont -i- 
 
 Juftice of God in punilhing Jefus cleared 54^. 7, 8- 
 
 Several degrees of Juftification anfwerablp to feveral de- 
 grees of faith 214. 7- 
 
 JudgiiiCiit of life and death is to be only by the fupreme 
 
 powcr,ortis deputy . 345- 
 
 Judging
 
 The T A B L e. 
 
 Judging our Biother, how faire prohibitcU j<4- f- 
 
 Judas's name wricten in heaven and blotted out again 418. 
 
 1. bis manner of ilciifi 470. 15. int^ratet'uU 4S1. 
 
 He valued the oin:mcnc at the fame rate he fold his 
 
 Lord 481.11. he ^njoyed bis money not ten hoiircj 
 
 516.&S11. 7- 
 
 Julian defied, but could not be 3 Magician 481. 10. 
 
 Judgment of God upon Gnncrs, their caufes and nunner 
 449. 1. &ji.q. Judgments national 456, 8. notealily 
 underllood by men 454. 
 
 Jofcpii Arimatb. embalmed the body of J E S U S 476. 5 8. 
 
 King and Church have the fame friends and enemies 449 
 
 Kingdome of Chrift not of this world 47 1> what it is 
 jii.S. Kingdome of God what 560. 5. Kingdomc of 
 grace and glory ibid. 
 
 A King came to Jtftis in behalf of his foil 150.6. Kings 
 efpecially to be prayed for ^61. ij. Kings enemies how 
 to be prayed aga nit ihid. 
 
 To Kill the aflaalting pcrfon in what cafes lawful 3^4.5. 
 
 Laws evil make a national fin 457- 'O- Law of nature vide 
 Pixiicc pci totim & 36.7. Laws of man to be obeyed, 
 butnotalwaies to be thought moi^ reafonable 67. 7. & 
 .75. Laws of God and man in rcfpcft of the greatneUe 
 of the fubjed matter compared 7i,&77. Laws of 
 men bind not to death or an inhiticrjblc calamity la- 
 ther than not to break them 74. 11. Liws of Uiperiors 
 not to be too freely difputed by fubjcfts 76. Laws of 
 order to be obfcrved even when the firlt realon ceafes 
 80. I. 
 
 It is not fafe to doe all that is Lawful 70. 15, i6- 
 
 JLawjand Gopcljhowdifler 264. 3, &515 },&j94. 
 S. P^ulofienbyabftion of perfon Ipeaks of himleit 
 not as in the ftate of regeneration under the Gofpel, 
 butas under tlieimperfcftionsof the Law Mj.f. Law 
 of nature perfected by Chriftianity, Prxf. Law of Mo- 
 fesalaw of woiks, how 51 5. Law of Jefusalaw of the 
 Spirit and not of works ; in what fenfe ibid. 
 
 Law-fuics to be managed charitably J48. when lawful to 
 be undertaken ibid. 
 
 Lazarus reftorc I to life 461. 
 
 Leonigildus kili'd bis daughter for not communicating 
 with the Arians 2j8. a. 
 
 Leaven of Herod: what 418. 8. 
 
 Lepers cured 435.18. fent to the Prieft ibid, unthank- 
 full ibid. 
 
 The Levantine Churches afflifted: the caufe uncertain 
 
 4f'- 
 
 S. Lawrcrlce bis gridiron lefle hot than his love 477, & 1 1 . 
 
 Life of man cue oft' for fin 404 , & 407. it hath feveral pe- 
 riods ibid. Si 41 1, good life neccirary to make our 
 prayers acceptable 562.. 14. acomparifon between a life 
 in folitudeand in (ociety "9. I- 
 
 Lord's Supper the greateft of Chriftian rites 492. it ma- 
 nifelh God's power 494.4- hiswifdome, and his cha- 
 rity 49J. j)6. it iii a Sacrament of union 494. a facra- 
 ment and afacrifice : in what fenlc 497.7- as it is an 
 aft of the Ecclefialiical Officer, of what efficacy 497. 
 8. It is expreffed in niyllerious words, when the value 
 is recited 498. not to be adminillred to vitious per- 
 fons 500. whethei perfons vitious under fufpicion only 
 ate to be deprived of it 502.13. how to be received 
 504. what deportment to be ufed after it 505.17. to be 
 received by dying perfons 541. 23. of what benefit it is 
 to them ibid. 
 
 Love and obedience duties of the firft Coromandracr4 
 317. 8. Love and obedience reconciled 561.9. Lov« 
 of God, its extenlion 318. its intenlion 3 i8.i 1 [Love 
 the fulfilling of the Law] explicated 3175 it coniifts 
 in latitude 32c. 13. it mult exclude all aflcaion to fin 
 ibid- B. 14. Ugnesof true love to God jn. Lovcto 
 God with all our hearts poflibic, and in what fenfe ibid. 
 Love of God , and love of money, compared 48 2. 11. 
 
 Lord's day by what authority to be obfcived iJ«.X4. and 
 how ii,ij_ 
 
 Lucian'sCynick an hypocrite 48^. 7. 
 
 LikfnclTe to God being defircd at fiift ruincj uj, now rc- 
 Horesus ^S6. j. 
 
 Lying in that degree is criminal, as it is injurious 341. 
 
 M. 
 
 M-irriagc honoured by Chrifl'sprcfence, and the fii ft mi- 
 racle 214. hallowed to a myUcrit 219. 
 Nlarriagc-breakers are moic criminal now than under Mo- 
 les Law 219. the fmallcrunJeccncics mud be preven- 
 ted or deprecated 17. 
 ofMartyrdome 511 18, 
 iW.;;.; at the fight of Chrill's poverty renounce the world 
 and retire into Pliilofphy 47. 
 Mary,a virginalwaics 28. an excellent perfonage 13, & 
 14 & 20. Ilie conceived Jcfus without fin, and brought 
 liim forth without pain 27. her joy at the Prophecies 
 concerning her SoTi .irtemper'd with prediilions of his 
 Paflion 58. 4. full of fears, when (he loft Jcfus 109. t, 
 llie went to the Temple to pray, and there found him 
 ibid, full of piety in her countenance and deportment 
 164. 32. (he converted many to thoughts ofcbaftity by 
 her countenance and afptft ibid. 
 Ma y Magdalen's (lory 393-9. & 462 5. &465. !}.& 
 
 481. & 553. 
 Mary's choice preferred 435. 26. 
 
 Mark forfouk Jefus upon a fcandal taken, but was reduced 
 by S. Peter 417. 5. 
 
 Malchusan Idumean flive (mote Jefus on the face 518. i. 
 Meditation defcribed S4. it turns theunderltanding into 
 fpirit 86. its parts, aftions, manner of excicife, fruits 
 andeffcfts DiCc-i. per totum 84. 
 
 Men ought not to run into the Miniftery,till they are cal- 
 led 1 49. 
 Ordinary means and minifteries are to be uled when they 
 are to be bad, whereof the flarre appearing to the wife 
 men was .in embltme 53. 6, 
 What is lignified by the inheritance of the earth in the re- 
 ward of meeknelle 504. 5. 
 The parts, aftions, and reward ofmceknefTe ibid. 
 Mortification defcribed, its parts, adions, rulej, de(ignes 
 and benefits 122; 
 Mafter of the feaft iiisoffic: among the Jews 214. 5. 
 Mercy, a mark ofpredcftination 308. to be exprefled in 
 affeftions and aftions ibid, its objeft, afts, tewatd 
 ibid. 
 Metope's anfvver to Polyphontcs 34^. 
 a Mafon's withered hind cured by Jefus 391. 
 Members ofChrirt ought not to he foft and' ii'." 5x4. 9. 
 Mifcries of this life not alwaies tokens of prccedeiit fin 
 
 434. ac45?. 
 Miracles of Chrift and hit Apoftles weakly imitated by 
 the Devil 379. greater than the pretences of their ene- 
 mies 380. which weiic done by Chritl were primaiily 
 forconvidion of Jews, thofcbythe Apoliles for the 
 Gentiles 37*-^. %«de ^76, 
 
 were confirmed by prophecies of Jcfiis ibid. 
 
 Mount Olivet the place of the Romans firft: encamp- 
 ping ' ♦ij. f. 
 
 ^ f f Mourning
 
 The T A B L E. 
 
 Mourning a duty, its afts, duty, and reward 
 Multitudes fed byChrift 4*6; 
 
 N. 
 
 JOJ. 
 
 & 418. 7- 
 
 Name of God put into H- places, in what fenfe 157- 1« 
 
 Nameof Jefiis, its mylterioufncfle explicated 6i. 8. 
 
 its excellency and efficacy 6 5 • 
 
 Good Name to be fought after 49°- 
 
 Names of fome of the L XXII. 4JV»4- 
 
 Names of fome, that were fuppofcd to rife after tlie pafli- 
 
 onofjefus i59- ?• 
 
 Good Nature an inftrument of virtue ijj. J4 
 
 Nard piftick poured upon Jefus head and feet 481. 
 
 Natural to love God, when we underlland him 395- 
 
 Natures of Chrift communicated in cftefts J > J- 9- 
 
 National fms and judgmemt 4 5^8. 
 
 Their cure ibid. 
 
 Neceflity to fin laid upon no man 1 i-6. 
 
 Nect flity to be obeyed before politive conftitutions 5 87. 
 Nectflltyof holy living ^79- 
 
 Neceflities of out fclves and other men in feveral manner 
 
 to be prayed for 361. 
 
 Nicodemus his colloquy with Jcfus 231. 
 
 New creation at the pafficm $58. 
 
 Nero fiift among the Romans anointed with Nard 
 
 390. 9. 
 Nurfing children a d uty of mothers 3 4, 
 
 O. 
 
 Oaths forbidden, and how 326. Oaths in judicature if 
 comiaJiftory not to be admitted 317- OathspiomilTo- 
 ly not to be cxaAed by Princes but in great necefTity 
 5itJ. rirfc Swearing. 
 
 Obedience to God and man: its parts, anions, nectffity, 
 definition and cc ftituiion 64, &3i8,& 179. Obe- 
 dience in fmall inlhnces fVated 69 11,15. Obtdience 
 to God our only fecurity for defence and ptovKions 
 101.5, Obedienceofjefusro his parents 109. Obe- 
 dience and love ftrove in the holy women, and how re- 
 conciled 561. 9. 
 
 Occafions of (in to be avoided 161. 
 
 Oftending hand or eye to be cut off or put out 45 1. 
 
 Ordinary means of falvation to be purfutd 55 
 
 Original lin difputed to evil purpofes J9. 
 
 Confidered and ftated in order to praftife 60. 
 
 Opinion of our felvesousiht to befmall anu i. je 486.5. 
 Jt was the DukeofCandia's harbinger 488,6. In what. 
 
 duty to Parents the band of Republiiscs ibid, 
 
 what it conGlls of ibid. 
 
 PafTionofJefus 473, & 54j. 
 
 Piffions fanftified by Jtfus 5 1 1. 
 
 PaUhal rites reprcfcntaiive of moral duties 48 y. 
 
 Patience lobe preferved by Innocents accufcd 513. 
 
 and in ficknelfc 556. 16. 
 
 Paul called himftlf the greateft finner, in what fcnfc be 
 
 undcrlloodit 36c. 
 
 He hoped for falvation more confidently towards his 
 
 end 424. 9. 
 
 Palms cut down for the reception of J E S U S 465. 
 
 51.. 18. 
 388, & loa. 
 •04. 
 311. 
 310. 
 49- 
 
 mean opir 
 
 1 of our felvcs confifts 
 
 ibid. 
 
 Olwi's vow 
 
 Oittward ftate adds reverence to religion 
 
 Paradifediftinft from heaven jj7. 
 
 place of Gods fpecial appearance in Paradife 142. 7. 
 Patriarchs why deiirous to be buried in the land of pro- 
 
 mife- J59?- 
 
 Pardon of fins by Chrift is moft properly of fins commit- 
 ted before Baptifm 275. 
 
 Pardon of fins after Baptifm how configned 17 5,& 274. 
 
 It is more uncertain and difficult ibid. 
 
 It is lelFe and to fewer purpofes 278 . 
 
 Alwaies imperfed after Baptifm ibid. 
 
 It is by parts ibid. 
 
 pofTibility of Pardon hath a period in this life 287. 
 
 Patrons to prefent able perfons to their benefices 263. 1. 
 
 bow farre lawful to preferre their kindred ibid. 
 
 Pacentsin order of nsturcnext to God J 3 »• * J- 
 
 Pcrfecution an earnelt of future blifle 
 
 it is lawful to flie it 
 
 not to fight againft it 
 
 the duty of fuffering explicated 
 Peacefulneffe, its ads and rtward 
 Peace derivative from God by Chrift 
 Perfonal privileges not to be infifted upon fo much as 
 
 ftriftduty 59. 
 
 Perfonal infirmity of Princes excufes not our difobe- 
 
 dience 72. 
 
 Pcrfonof a man firft accepted, and then his gift : in what 
 
 fenfe true 54. 
 
 Parental piety of the virgin Mary 29. 
 
 Pcrfonof Chrift of great excellency j«. 
 
 Prefentation of Jefuithe only prefenr, that was commen- 
 
 furate to God's excellency 8 1. 
 
 Poverty of Chtilt's birth in many circumftances 29. 
 
 Chrift chofc bis portion among the poor of this world 
 
 8'. 3. 
 
 Poverty better than riches ibid. &501. 
 
 No Ihame t o be poor ibid. & 48, & 3 o. 4. 
 
 Chrift was revealed firft to poor men 48- 
 
 Poverty of fpirit defcribed 501. 
 
 its pans, ads and offices ibid. 
 
 Peter for want of faith ready to drown 417. 
 
 Providence of God provides bread for us 359. 
 
 it unites caules difparate in one event 27. 
 
 Providence of God dilpolis evil men to evil events 
 100. 
 
 and good men to good fecretly, but certainly ibid. 
 
 it is wholly to be relyed upon for proviiions and de- 
 fence ioi,&io5,& 14J. 
 
 it fupplies all our needs 478, & 483, & 400. 
 
 fometimes it Ihortens man's life 409. 
 
 S. Paphnutius converted a harlot by the argument of the 
 I Divine prefence 164. 
 
 ! Plato's reproof of Diogenes i6j. 
 
 Preachers ought to be of good example u8. a. 
 
 Ambitious fceking of Prelacy hath been the peft of the 
 
 Church 141, 2. 
 
 For liberty of Prophefying 2J7. 2. &511. 
 
 Presbyters have no power by Divine right to rejed from 
 
 the communion them, that prefent tbemfelves and de- 
 fire to receive it 502.1;. 
 PaffionSjif violent,though ferGod,are irreguiar22.&56S. 
 Publike and private devotions compared iii. 
 Prefence of God an antidote againft temptations 163.29. 
 Publication to be made of the Divine excellencies 21. 
 Profperity, dangerous : how to be managed 21. 
 Podavivus his imitation of WeiKeflaus 6. 
 Prodigies ofgreatnefle , and goodneiTe , inChrift'sper- 
 
 fon 30. 
 
 Prayer the cafieft and moft pleafant duty, and yet we are 
 
 averfe from it, and why 123. 
 
 a great remedy againft temptation 167. 37. 
 
 it muft be joyned with our own endevour ibid. 
 
 its definition, conditions, matter, manner, efficacy, ex- 
 cellency, rules 356. 
 Lords
 
 The T A B L E. 
 
 Lords Prayer explicated 3 57. 
 
 Mental and vocal Piayer compared }69. 14- 
 
 Prtfumption in dying- perlbns carefully to be dillingui- 
 
 (hed irom confidence 5 5 5. 
 
 meansof curing it ibiJ. 
 
 Phyficians to be obeyed in ficknefle , or fuft'ered , how 
 
 farre 5J7. 
 
 Prefumption upon falfe opinions in religion how to be 
 
 cured 5 54- 
 
 Prcdtftinationtobcfearchedfor in the books of Scripture 
 
 and confcicnce 4 '8. 
 
 It is God's great ftcrec not to be enquired into curi- 
 oufly ibid. 
 
 It was revealed to the Apoftles concerning tbeir own 
 
 particulars, and how 
 
 It was conditional 
 
 the ground of true joy 
 
 to be eftimated above privileges 
 Phavorinus his difcourfe concerning t 
 
 tunes 
 preparation to the Lord's Supper 
 
 oftwofortS] w;^: of neceflity, and of ornament 
 
 a duty of unlimited time 
 Preparation to death no other but a holy life 
 Parables 39i,&43 j, & 4ji, & 461. e& 
 
 Pilate's ul'age and deportment towards Jefus 
 
 Qiieflions. 
 
 Whether we are bound to fuffer death or Jmprifonmentj 
 rather than break a humane law 74, 
 
 Whether Cbrill did truly or in appearance only increafe 
 in wifdomc 1 10, 
 
 Whether is of more advantage to piety, a retir'd and con- 
 templative, or apublickand aSivelife n^. 
 
 Whether way of ferving God is better, the way of under- 
 ftanding, or (he way of aficdions 67,8c j6i„ 
 
 Whether f.iith of ignorant pcrfons, poduced by infuffi- 
 cicnt arguments be acceptable ai8,& xii. 
 
 Whether purpofes of good life upon our death-bed can be 
 
 eficau.1l 
 
 190, 
 
 iquiring into Jor- 
 419. 
 
 501. 
 
 ibid. 
 517. 
 
 . & ahbi. 
 
 471, i6. 
 
 be broke the Jewilh and Tiberian law in the execution 
 
 of Jefus 47 •• 
 
 fern to Rome by Vitellius 515. 
 
 banifhed to Vienna ibid. 
 
 killed himfelf ibid. 
 
 Prayer of Jefus in the garden made excellent by all the 
 
 requifites of prayer 511. 
 
 Prelates are rtiepheards and fifliers 441. 
 
 their duty and qualifications ibid, v\dc^l^. 
 
 Pride incident to fpiritual perfons >46, & 1 Jo. 
 
 gifts extraordinary ought not to make us proud 117. 
 
 Fromife to God, and fwearing by him in the matter of 
 
 vows, is all one 567. 
 
 Ptomifes made to fingle graces not eft'eftualjbut in con- 
 
 jundion with all the parts of our duty 198. 
 
 Promifes temporal doe alfo belong to theCofpel 404. 
 
 Pierre Calceon condemned the Pucelle of France 4 j i . 
 
 Peter rebuked for fighting 469. 
 
 rebuked the faying of bis Lord toncerning the Pailion 
 
 4i8. 
 
 he was iharply reproved for it ibid. & 478. 
 
 he received the power of the keyes for himfelf and his 
 
 fucceflorsinthe Apoftolate 419, & 451. 
 
 denied his Matter 469. 
 
 repented ibid^ 
 
 Prophets muft avoid fufpicion of incontinence 
 
 Prophecie of Jefus 
 
 Prudence of a Chriftiandefcribed 117. 
 
 Piety an excellent difpofuion to juftifyin^ faith 160. 
 
 Publican in office of honour among tlie Romans z54. 
 
 hated by the Jevves and Greeks ibid . 
 
 Prejudice an enemy to religion 158. 
 
 it brings a curfe ibid. 
 
 Publick fame a rule of honour aj8. 
 
 Purity Evangelical defcribed 509. 
 
 its afts and reward ibid. 
 
 Quarrel between Jewes and Samaritans 249. 
 
 the ground of it ibid. 
 
 Queftioii of Original fin ftited inordertopraftife 61, & 
 
 6i,flC39J. 
 
 How long time muft repentance of an evil life begin be- 
 fore our death jotf 
 Whether we bealwaies bound to doe abfolutely the beil 
 
 'bing J, 8. 
 
 WJSether it be lawful for Chriflians to fwcar 3 14. 
 
 Wif. .her it be lawful to fwear by a creature in futh cafes, 
 
 wherein it is permitted to fwear by God 3 19, 
 
 Whether a virgin may not kill a ravilher 348. 
 
 Whether it be lawful to pray for revenge jji. 
 
 Whether it be lawful for Chiiflians to go to law, and in 
 
 what cafes 348, 
 
 Whether aftual intention in our prayers be (imply necef- 
 
 l"ary J 64. 
 
 Whether is better, publick or pcivate prayer j68. &111. 
 Whether is better, vocal or mental prayer 369. 14. 
 
 Whether a ChriiHan ought to be, or can be in this life 
 
 ordinarily certain of lalvation 418. 
 
 Whether a thing in its own nature indifferent is to [be 
 
 thrownoft", if it have been abufed to fuperftition 
 Whether it be lawful to fightaDuell 34J. ^,6. &c. 
 
 Whether men be to be kept from receiving the Sacrament 
 
 for private fins 501.13. 
 
 Whether is better to communicatf,^ often, or feidomc 
 
 505. 18 &feq. 
 
 Whether a death- bed penitent after a wicked life is to be 
 
 abfolvedjifhedefiresit . 534. ij. 
 
 Whether the fame perfon is to be tommunicated 54'» 
 
 Whether Chrift was in the If ate of compreheofion during 
 
 his paffion 546. 
 
 WhetherChrift fufFer'd the pains of hell upon the Crofs ib. 
 
 How the divine juftice could confift with puniihing the 
 
 innocent Tefut 548. 
 
 Whether Si its enjoy the Beatifick vifion before the day 
 
 of judj7..i.nt ;;6, &$6;. 
 
 \^ ".iis an enemy to good counfels and happy events 14. 
 5 JO. , . -iigion as excellent in its filent affeSions, as in its ex- 
 159.1 tetiour adions 17, & 4.5. 
 
 466. Religious aftions to be fubmitted to the conduft of fpiri- 
 
 tual Guides 
 
 jious perfon left a vifio 
 
 76. 
 )obey his orders 77.25. 
 
 Religion : its comforts and refrcihmtnis 
 when necelfary 
 not greedily to be fought after 
 
 ■hide Spirituil fadneU'e. 
 Religion pretended to evil purpofes 
 it is a publick virtue 
 it obfervcs the fmalleft things 
 its pretence does not hallow every adion 
 Religion of holy places 
 
 in diftering Religions Itow the parties are to demeaa 
 
 themfelves xj7. 
 
 Miniliers of Religion to be content, if tbeir labours be 
 
 not fuccefsful j6j. 
 
 they arc to have a calling from the Church 16^. 
 
 F f f i ought 
 
 89. 
 ibid. 
 M6. 
 
 »J7.
 
 The TABLE. 
 
 tie. 
 187. 
 ibid. 
 
 z88. 
 zS9. 
 ^9i- 
 of the 
 298. 
 
 ought to live well >l5'"l- 
 
 Religion ofaChiiftian purifies and leigns in the foul gi^- 
 
 ic bcft fcrves our temporal ends .40 J . 
 
 not to be neftlcfted upon pretence of charity 461. 
 
 affcftioni of Religion arc elUmatcd by their own ex- 
 cellency, not by the donative, lo it be our beft 48 1. 
 
 Religious aftions to be repeated often by fick and dying 
 
 perfons 5 39' 
 
 Rebellion againll Prince and Pricft more feverely pu- 
 
 nilhed than murmurers againll God 78, 
 
 Repentance necelfary to humane nature 270. 
 
 the cudsof itsinftitution 269. 
 
 revealed firft by Chril^ as a Law 271. 
 
 not allowed in the Law of Mofes for greater crimes 
 ibid. 
 
 Repentance, and Faith, the two hands to apprthcnd 
 Chrilt ibid. 
 
 after Baptifm not fo clearly exprelTed to be accepted, nor 
 upon the fame terms as before 170, & 274 
 
 it is a coUeftion of holy duties 
 
 the extirpation of all vitious habits 
 defcribed 
 
 it isnotmeerlyaforrow 
 
 nor meerlya puipole 
 
 too late upon our death-bed 
 Tublick Repentance muft ufe the inftruments 
 
 Church 
 
 muft begin immediately after fin J20, & 528. 
 
 promoted by the Devil, when it is too late 521. 
 
 Repentance of Efau ibid. 
 
 Repentance accidentally may have advantages beyond 
 
 innocence . 5^°' 
 
 Repcntingoften, and linning often, and ftill changing, is 
 
 a fign of an ill condition 1 5 4 
 
 Revenues not to be greedily fought for by Ecdefia- 
 
 iHcks _«°?- 
 
 they are dangerous to all men ibid. 
 
 That the Roman Empire was permitted to the power and 
 
 managingof the Devil, the opinion of fome 174.14. 
 HowthcRighteoufnclle of Chriftians muft exceed the 
 
 righteoHfnefle of Pbarifecs P5>& 3'^- 
 
 Revenge forbidden 554, & J44, & Pi^'f-' "■ 45- 
 
 Rccidivation of relapfe into a ftate of lin unpardonable, 
 
 and how 2 ' 7 • 
 
 Reproachful language prohibited 5J7. 
 
 Reprehcnlion of evil perfons may be in language properly 
 
 exprtflive of the crime ibid. 
 
 Refritingevil, in what fcnfe lawful 534- 
 
 Reverence of pofture robe ufcd in prayer 5f8.n.2j. 
 
 Remedies againft anger ii7-i- 
 
 Repetition of prayers 367. 
 
 Relations fecularmuft be quitted for religion, in what 
 
 fenfe ?:o. 
 
 they muft not hinder religious duties ZI9. 
 
 Reformation begins ill, if it begins with facrilege 236. 
 Reward propounded in the beginning and end of Chri 
 
 ftian duties 300. 
 
 it makes the labour eafie 394. 
 
 Reftitutionto the ftate of grace is divifible, and by parts 
 
 420. 
 Reftitution madeby Zacheus 462. 
 
 Relurredion proved and defcribed by Jefus 46 J. 
 
 all relations of kindred or affinity ceafe then ibid. 
 Refurreftion of Jefus 5J3. 
 
 given for a fign ... ^23, ££379. 
 
 it is the fupport of Chriftianity 563. 
 
 Refignation of himfelf to be made by a djing or iick 
 
 perfon 537- '7- 
 
 Ricbmenj men Ufl'e difpofed for reception of Chrifti- 
 anity 49. 
 
 Riches are furcfl and to beft puipofes obtained by Chri- 
 ftianity 4°i- 
 Rites of burial among the Jcwcs bftcd fouity daiet j 5 }■. 
 
 76. 
 
 81. 
 
 ?04. f • 
 
 Sarabaitx great mortificrs, but not obedient 
 
 Sacrilege a robbing of God 
 
 Saints to inherit the caith j in what fenle 
 
 Sacraments inefteftual without the conjumaion of fomc- 
 
 thing moral 142. 
 
 they operate by way of prayers ibid. 
 
 Sacrament of the Lord's Supper inftituted ^67. 
 
 its manner ibid. 
 
 to be received fafting 371. 
 
 oftheprefenceof Chrift'sbody init 49J. 3, 
 
 Sabbath oftbe Jewesabolilhed 436. 28, & jji, 
 
 primitive Chriftians kept both the Sabbath and the 
 Lord's day 330.23. 
 
 fecond Sabbath after the firft, what it means 387. i. 
 Sabbatick pool ihcamcd only upon the Sabbath 436. 28. 
 Salor.ieprefcnted John Bapiift'shead to her mother 233. 
 
 ilie was killed with ice ibid, 
 
 Samaritans were fchifmaticks 149 
 
 they hated the Jewes ibid. 
 
 they were caft in their appeal to Ptolemy ibid. 
 
 Samaritan woman, a concubine after the death of her fift 
 
 husband 157. 
 
 Scandal cannot be given by any thing , that is our duty 
 
 439, & 447- I J- 
 
 fin of fcandal, and the indifcretion of fcandal 44c. 
 
 Scandalous pci fens, who 443,&439. 
 
 No man can lay, that himfelf is fcandalized 44J. 
 
 the rules, meafure and judgment of fcandal 440. 
 
 between a friend and an enemy how we are to doe in 
 
 the cjuefl ion of fcandal 346.12. 
 
 Scandal how to be avoided in making and executing 
 laws 447. J 4- 
 
 State of Separation ?5^,& 56y. 
 
 The pool of Siloam 434.21. 
 
 Scorn muft not be caft upon our calamitous brother 454. 
 Secular perfons tied to a trecjuent communion 506. 19. 
 Secular and fpiritual objefts their diftercnce J07. 
 
 Seiapion'sreproof ofayoung proud Monk 
 Sepulchre of Jefus fealcd 
 Sermon of Chrift upon the Mount 
 
 his farewell Seinion 
 Severity to our felves, and gentlenelTe tp otbeiip, a duty 
 
 43 »• 
 Senfuality. cir/f Temptations 
 Simon's name changed 213. 2. 
 
 his Wivt's Mother cured 2j2. 12. 
 
 Simeon Stylites commended for obedience 76. 24. 
 
 Simon Magus brought a new fin imo the world 151. 6, 
 Sins of infirmity. z/Wc Infirmity 
 Sins fmall in tbemfelves are made great, when ihey come 
 
 by dtfigne 6^. 
 
 when I hey are afted by deliberation ibid. 
 
 when they are often repealed and not interriipied by re- 
 pentance ibid. 
 
 when they are affefted 7a. 
 
 Sin pleal'ant at the firft, bitter in the end iio. 
 
 it carries a whip wuh it 235. 
 
 they are forgiven when the puniflimentisremittcd 2J3. 
 
 after pardon the tray return in guilt 287. 
 
 it is more troublelcme than virtue is 396. 
 
 not cared for ur.lellc it be difficult J98, 
 
 it fliortens our livts naturally 4C7, 
 
 ic n-.ade Jel'us weep 480. 
 
 to be Eccounted as gres: bicmiflics to our felves as we 
 account 
 
 489- 7- 
 
 476. 
 
 252.11. 
 
 467. »9-
 
 The TABLE. 
 
 account tliem to othcLS . 487. 
 
 Sinners prayers not heard, in what fcnfc j6i. 14. 
 
 Sinners in need are to be relieved 5 5 1. 
 
 Sinners are fools 41 5. 
 
 State of fin totally oppofcd to the mercies of the Cove- 
 nant 17 f. 
 Sin againft the Holy Ghol\ : whatit is 273.10. 
 Simplicity of fpiiit, a ChriiHjn duty 118. 
 Shame of lull more violent to nature than the fevcritiesof 
 
 continence 394. 
 
 The i;ood Shcpheard 454. 
 
 bbcphcards by night watchful, had a revelation of Chiilt 
 
 49. 
 Spiritual lliepheards mufl be. watchful ibid. 
 
 Spiritaal fadnefl'c is ofctn a mercy, and a grace 3 10. 
 
 when otherwifc zii. 
 
 Spiritual perfons apt to be tempted to pride i46,& ijo. 
 Spiritual mourning joj. 
 
 Spiritual plcafures diftinguillicd from temporal i6i. 
 
 Spiritual good things how tube prayed for 561^ & 556. 
 Spiritual envie 481. 
 
 Spirit makes religion ealic 395. 
 
 It is tlie earnelt of i'alvjiion 413. 
 
 Spirit of adoption ibid. 
 
 it is quenched by fome ibij. 
 
 Spirit ischicfly to beoftljrcd to God 243. 
 
 Solennities of Chrili's kin^domc 521. 
 
 Souldiers plunged Jcfiis in the bi ook CcJron 5 1 6. 1 1. 
 
 they pierced his fide 475. 
 
 they mock and beat him 472,&47o. 
 
 they cover his face at his attachment 469. 
 
 they fell to the ground at the glory of his perfon ibid. 
 Suns Eclipfeat the paflioib miracilaus 474. 
 
 Stones of the Temple, of what bigncfle 46;. 11. 
 
 Siarre at Chrift's birth moved irregularly 46. 
 
 that the Starre appearing to the wife men was an An- 
 
 gd, the opinion ot the Greeks 45. 8. 
 
 Swine kep: by the Jewes, and why 263 . 
 
 Statue of braflc ereftcd by the woman cured of her bloody 
 
 ilTue i5J. 20. 
 
 SuccelVe of our endevours depends on God 266. 
 
 Sudden joyes are dangerous 267. 
 
 Schifm to be avoided in the occafions 263. 
 
 Swearing incommontalk, :i great crime. 327. 
 
 by creatures, forbidden ibid. 
 
 Suits at law, with what cautions permitted 3 J9. 
 
 Syrophosnician importunate with Jefus for her daughter 
 
 4^8- 6. 
 Solomon's porch 1 fragment of the firft Temple 437. 
 Sweat of Chrift, in the agonv, as great as drops of blood 
 468, & 513. 6. 
 
 Table with nails failned to Chrift's garment when he 
 
 bore the Ciofle 544. 2. 
 
 Teacher.^, of others lliot-ld be exemplary 54, &117. 
 
 they Ibould learn firll of their fuperiors 112. 
 
 not to make too much haft into the imployment 117. 
 Terefaajefu, her vow 329.12. 
 
 Temporal privileges infcriour to fpiritual 39'. 
 
 Temporal good things, how to be prayed for 356. 
 
 Temptation not alwaies a hgn of immortification 1 3 5. 
 
 not to be voluntarily entrcd into 136, Sc 161, 
 
 not alwaies an argument of ''iods disfavour 143.&4S2. 
 
 it is every mans lot 153. 
 
 not alwaies to be removed by prayer 1 49. 
 
 the feveral manners of temptation ibid. 
 
 Remedies againliit 
 
 I. Confidcration , 
 
 1. of theprefenceofOod 163.19, 
 
 2. of Death i6j. j4. 
 *• P'*''" «67. 37! 
 
 Temple of Jcrufalem, how many high Pricfts it had in 
 iucceflion 404. i J. 
 
 Tranfmigration of Souls maimiincd by the Pharifces 
 
 -r 1 u J '♦*9' '• 
 
 1 ribure to be payed ^g^ 
 
 Traytor difcovered by a fop 467.' 
 
 Trinity meeting at the Baptifm of cur bleft^cd Lord by 
 
 lome manners of cxteriour communication 138, 
 
 Triumphant riding of Jelus 47^^. 
 
 Thief upon the CJroffe pardoned, and in what fcnfc 
 
 171. 8. 
 
 an excellent penitent , 474. 
 
 j Themiftoelesappcafcd King Admetus by offering his fon 
 
 '°'''^''^.'>^,,,. 497. 7. 
 
 I Ihomai'i in^fidelity 5^4. j. 
 
 ' Tongue-murder j"j6. 
 
 V. 
 
 Vain repetitions in prayer to be avoided 
 Value of the diver pieces, Judas had 
 
 466. 
 
 Value of Jefus in this world was alwaies at a low 
 
 rate gi^ 
 
 Vefpahan upon the prophecies concerning the Mcflias 
 
 flatter'd himlelf into hopes of the Empire 
 Vinegar and g.)ll offered to Jelus 
 Viiginity preferred before marriage 
 
 Virtu'j is honourable 
 produftive of content 
 
 43. '• 
 475. 35. 
 4J7. 
 401. II. 
 199' 7. 
 
 more plealaiK than vice 103. 6. 
 
 The holy Virgin encouraged Jofeph of Arinuthca to a 
 
 publikc coiikflion of Jelus 476. n. 38. 
 
 flic caufed miniftcrs to take her Son's body from the 
 Crofle 47 y. 
 
 full of forrow at the paffion 
 
 (lie was faluted Blelfed by a Capernaite J91. J i. 
 
 Vice a great fpendcr 401, 
 
 it difters from Virtue fometimes but in one nice de- 
 gree 70. I r. 
 
 why we are more prone to Vice than Virtue 60. 44. 
 A Virgin Ihut her felf up twelve years in a fepulchre to 
 
 cure her temptation itf j, ^4, 
 
 Villous perfons not to be admitted to the Sacrament joo. 
 Llnitive way of religion to be praSifed with caution 
 
 92. 20, 
 
 Vowes are a good inftance of importunity in prayer 
 367. II. 
 
 to be made with niueh caution and prudence ibid. 
 
 Uncleannefle of body and fpirit forbidden to Cfarifti- 
 
 ans 3,9. 
 
 W. 
 
 Watcrpots among the Jewel at feafts.and why 385. 
 
 Way to heaven narrow, in what fenfe 597. 
 
 Walliing the feet a hofpitablc civility to ftrangers 466. 
 
 Wandring thoughts in prayer to be prayed againft 364.' 
 
 Walliing the Diilip'.esfeet 46^. 
 
 VVatchfulncfle dcligned in the parable often Virgins 46^. 
 
 Want cannot l)e,wlKic God undertakes •he provifion 11 j. 
 
 Wcncefjaus Iving of Bohemia led his fervant by a vi- 
 gorous ex.implc 7, 
 
 Widows two mites accepted ^6j. 
 
 Widowhood harder to prefcrve continence than vjrgir 
 
 nity ,18. 
 
 Wife
 
 The T A B L E. 
 
 Wife mens cxptftation leflintj at the fi^htofthc B;be 
 
 lying in a ftablc 46. | 
 
 but not offended ibid- , 
 
 they publikely confeffe him 54- 1 
 
 iVilderncffe chofen by Chritt, he waj not involuntarily 
 
 driven by the evil fpii it « 3 9- 
 
 Works of religion upon our death-bed, after a pious lite, 
 
 areof great conceinment J 36. 
 
 Women; muft be lovers of privacy it- 
 
 inftrumemal toconverfionof men ij8. j. 
 
 tobereCe »59- 5- 
 
 not to be converged withalltoo freely by Ipiritualper- 
 
 fons 159- y- 
 
 they conttaSed religious fritndfhips with Apoflles and 
 
 Birtiops ibid. n. 6. 
 
 cautions concerning convetfation with women ibid- 
 
 they miniftrtd to Chrift 395- '7- 
 
 go early to the fepulchre J 5 J- 
 
 Will for the deed acctpted, how to be undetftood 291. j*. 
 
 Will of God is to be chofen before our own Jjtfjfc 363. 
 World to be rcfufed, »b»n the Devil offers it 147. 
 
 Wine mixed wiih myrrhe offered to Jefus 47 j. 
 
 Yoke of Chriftianity eafit jjj 
 
 Yoke of Mofcs and )oke of fin broken by Chtift 394. 
 
 Zeal of Elias not imitable by us 43X. il. 
 
 Zealof prayer of great efficacy 36{.x8> 
 
 It difcompofcd Moles and Eliiha 1 i6. $, 
 
 Zacheus bis repentance 4^:. 4. 
 
 Zebedee's fons petition r ibid.* 
 
 Zachary (lain by Herod, and why yt . j. 
 
 his blood left a cinfture in the pavement for a lon{ 
 
 I while after ibid.
 
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 Philofophical Elements, concerning Government and Civil 
 
 fociety : by Th.im.is Hobics of M.ilmibmy, in 1 1°. 
 An Ellay uponSt.7/i/M, or the five firft books of Pj.W.-P.i- 
 
 pintusStatius his Thibau, by Tbo: Stephens School-maiU-r 
 
 in S.EdmoMds-Eiiiyy in 8°. 
 Nomcnclatiira Bnru Amto-l.u'tm G iter a in nfum SihoU 
 
 I' cUmoiiajlericvfti^ per F Gregory, in 8°. 
 Grammatkes Gritcx Emhiridion fit iijum Sd'oU CuUciialn 
 
 H'igornni) in i"- 
 
 A Difcourfe of Holy Love, by Sir Cco:St,nde Kn', in 1 1*. 
 The Saims Honey-Comb full of Divine Truths, byK(f/.: 
 • Gouc Preacher oiHniton S. Ceitrgt in Stmofajlurc, in 8". 
 Devotion digcHed, into feveral DiTcourfes and Mediiaimns 
 upon the Lotd^ moH holy P,ayer ; Together with addi- 
 tional Exerciiations upon Bapiifm, Tlie Loids Suppei, 
 Hcrelies, Blafphcniy, The Creatures, Sin, The fouls pan- 
 tings after God, The Mercies of God, The louls comr 
 plamt ot its abfeiice from God > by I'eter S.imwjtcs, Fel- 
 low lately rclidcnt in Trinity College, Ciin,bnd;:Cy in i -». 
 Of the Divilion between the Enghpi and Rumjh-Chaich 
 
 upon Reformation, by Hai: Fvrn D. D. in 1 »». 
 D.reAions for the profitable reading of the Scriptures, by 
 
 Johnllhiten.h. in 8". 
 The Exeniibry Lives and Memorable Acts of 9. the moft 
 woithy wom.nof the world, j Jews, j Gentiks, j Chri- 
 iiians, byTho: Heyweod, in 4". 
 The .Saints Legacies , or a Colkftion of Piomifes out of 
 
 the Woi dot God, in li". 
 JudiciiiMfitiinfiiatis Oxonicnfis de Solemni Lrgii& Fk- 
 
 dcrc, J liiamtnto Negative &c, in 8». 
 
 Ceitain Sirmons and Letters of Defence and Refolution to 
 
 tome of ihe late Controverfaries of our times, by frt/li: 
 
 M<iync D. D in 4°. 
 
 Janua I'wguarum Kcferata, frje omnium Sciintiarum d^ Lin- 
 
 gitariimfii/tmnriiim, Auhorc Cl. Viio J. A. Comcnio. in 8°. 
 
 A Treatife concerning Divine providence , very fcafonablc 
 
 for all Ages, by 'I'ho: Afuiton Billiop oi Dnrtfrne, in i". 
 Animauveilions upon M.Hobbsb\i Leviathan, viixh fome 
 Ojfervations upon Sir Halter Rarvleigbs Hiftory of the 
 World, by ^/ca; Att/Ji.'. inizo. 
 Fifty Sermons preached by that learned and reverend Di- 
 vine John Donne D. D. in fol. 
 Witi Common-wealth, in ii*. 
 The Banquet of Jcits new and old, in 11°. 
 £a/^i(*5 Letters 4"''part, in 8». 
 ^mh! Virgin Widow, a Play, in 4'. 
 
 Salomons Recantation, in 4°. 
 Amefn Antifynodaba, in » 1°. 
 ChrilVs Commination againft Scandalizers,by John Tombes 
 
 in 11°. 
 D'S/zMii'j Anfwerto Fountainti Letter, in 4°. 
 A Traft of Fortifications, with ^^ braflecuts, in 8". 
 D' Grilfith'i Sermon preached at S.i^flK/'j,in4'>. 
 Biefled birth-day, printed at Oxford, in 8". 
 A Difcourfe of the llate EcclefialHcal, in 4°. 
 AnAccountof the Church Catholick where it was before 
 
 the Reformation, by EdivardBotigbcnD.D. in 4'. 
 An Advertil'cmcnt to the Jury-men ot England touching 
 Witches, written by the Author of the Obfervations up- 
 on Jil.Hobbi Leviaihan, in 4'. 
 Epilcopacy and Presbytery conliJcred, by lietv.Tcrn D.D.4''. 
 A Sermon preached at the Iflcofiright before His Majcfty, 
 
 by Hen:Fe,n D- D. in 4°. 
 The Commoners Liberty or the Englifti-mans Birth-right, 
 
 An Expedient forcompofmg Differences in Religion,in 4*. 
 
 A Tieatile ot Self denial, in 4°. 
 
 The holy Life and Death of thclate Vi-countefle Falkland,
 
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