MISCELLANEA; OR, Ser …

MISCELLANEA; OR, Serious, Useful CONSIDERATIONS, Moral, Historical, Theological.

Together with the CHARACTERS OF A True Believer In Paradoxes and Seeming Contradictions.

AN ESSAY.

ALSO, A little Box of Safe, Purgative, and Restorative Pils, to be constantly taken by all those that desire, either to get their Souls into, or to keep them in, an healthful, holy, heavenly frame and temper: Or, A wholesome Diet-drink for Ch [...]istians.

By THO. GODDARD, Gent.

Lips. de Constant. lib. 2. cap. 4.

Pulcra haec laudatio; O virum doctum! sed illi melior, O virum sapientem! & ista optima, O virum bonum!

August. Ep.

Veritas & dulcis est, & amara: quando amara, curat, quando dulcis, pascit: & Medicamen est animo & pabulum.

LONDON: Printed by E. C. for Tho. William at the Bible in Little-Britain, and Will. Thompson at Harborough in Leicester-shire. 1661.

To the Right Honourable, ROBERT, Earl of SVNDERLAND and BARON of Wormleiton.

MY LORD,

I That in our late dangerous, dismall, deadly dayes of War was a man of peace, am now prest; And therefore I must not only expect, but in pru­dence prepare to encounter with such enemies as are re­solved and prepared to charge me both with sword and Pistol, censure and detraction. With the first, for presuming to set up my dim candle amidst 1 such shining Tapers, whose every where diffused [Page 4] brightnesse is sufficient to dispel a midnight, yea an Aegyptian darknesse, without the assistance or con­tribution of my faint Ray. Yet whether the light, warmth, influence of some of those flaming torches do most resemble the beautifull, comfortable suns, or a blasting, mischievous, dreadful, prodigious comets we are at this day sadly able to determine. For not a few Books▪ are diseases rather then medi­cines, and of so infectious, so venimous a nature thatHeylin. Geo. p. 717. like the people called Psylli, they are able to poyson Serpents, to corrupt those and to render them much worse who are too erroneous already. Besides, instead of affording solid, safe, and good nourishment, they do too often fill the readers stomachs with hurtfull crudities, and their heads with aiery, false, abstruse, turbulent, truculent, yea blasphemous notions, principles, and opinions, ei­ther not fit to be published, ventilated, and Dispudanti pruritus est ec­clesiarum sca­bies. Wotto [...] ad Reg. controverted; or else not only unprofitable, but also very dangerous if not mortall to be imbra­ced; since by wofull experience we find that poy­soned instead of wholesome pils, are too frequently and greedily swallowed, because they are either ro­led up in, and covered with the pap of Flesh-plea­sing delights, or else because they are guilded with gain, learning, eloquence, or seeming piety. [Page 5] Whereas the innocent ends of my unpolished papers are to level the high, to blunt the keen, to recti­fie the erring, and to straighten the crooked thoughts which too many have of pleasure, honour, profit, the worldly mans onlyHaec tria pro trino numine mundus habet. And yet an Heathen could say of them, omnia ista bona quae nos speci­osa sed fallaci voluptate delectant, pe­cunia, d [...]gnitas, potentia aliaque complu­ra ad quae generis humani caeca cupide­tas obstup [...]scit, cum labore possidentur, cum invidia conspiciuntur, [...]osquè ipsos quos exo [...]ant & prem [...]t, plus minan­tur quam prosunt: lubrica & incerta sunt, nunquam bene tenentur, nam ut nihil de tempore futuro timeatur, ipsa tamen magnae felicitatis tu [...]cla sollicita est. [...]enec: de Brevit. vit. Ad Pau [...]num. Trinity, to unedge their teeth, to shar­pen their appetites, and to in­flame their cold desires after the best things, that so they may no longer feed upon Husks, or de­light in dung, but that they may hunger and thirst after the bread and water of Life, and by a ju­stifying Faith both feast, fill, and fat their empty, lean, yea almost famished Souls with the Manna of divine promises: And lastly to perswade Christians not only to store, inrich, and a­dorn their understandings with knowledge, but also to turn and digest their knowledge into practise, without which Christian care, and pious both indeavour and resolution, the noblest, wisest, ri­chest, greatest persons in the world are but living Tombs possessed with evill spirits, glorious, stately, beautiful sh [...]ines, and walking Sepulchres carrying dead souls up and down in them. For wilfull ig­norance, and learned profanenesse are the Scilla and [Page] Charybdis of the Soul. The one leads men hood­wink't, seiled, tamely, and securely unto Hell: The other makes them walk, or rather run, and leap with their eyes wide open into the bottomlesse pit of eternal destruction.

2 2 I am sure also to be shot at with the pistol of detraction, because nothing hath the happiness to be approved, much lesse then the favour, or Crown to be applauded that doth not please. And amongst all those things which are most offensive, none are either so sowr, or so distasteful to almost all, as the speaking or writing of truth to them, and the de­crying, undervaluing, contemning, or endeavouring to take away their Diana from them, since a sin­cere love of Holinesse, a pious contempt of the in­fatuating, deluding world, self-denyall, and mortification are both the hardest rules, and the harshest Lessons in all the Grammar of Christiani­ty to like, learn, and practise. Besides, it's a custome no lesse common then both unreasonable, and unjust, to condemn the work-man if the work be innocent, and when they cannot deservedly accuse the picture, to blemish, bespatter, and reproach the painter. For it's not only the bloudy policy of Satan to perswade, but tis also the desperate madness of sinners to think, and [Page] strive to ward and guard themselves, and their Dalilah's against the down-right blows of truth, by sleighting, reviling them that speak it: And (like ignorant, or impudent Sophisters) when they cannot answer the arguments of their opponents, with their wicked wit to jeer or slander them, as if their wisdome, safety, and felicity consisted in e­vasions, detraction, or a wilfull opposition of truth. And as if Davids Harp were not sweet compared with the murdering melody of the Si­rens' tongue of sin, or error; The Honesty and Lawfulnesse of my designs are such, that as I am assured they will not only Alarum but exasperate and multiply my adversaries (or rather the ene­mies of plain-dealing and godlinesse) into an enra­ged, numerous Army against me: The most be­ing ready and resolved to run unto that standard which is set up against honesty, vertue, sancti­ty, heavenly mindednesse, contempt of the world and all it's vanished vexing, vanishing ensnaring, de­ceiving, destroying vanities: So I am fully perswaded that the best will both favour, own, assist me. And amongst all them I have resolved to fly only to your Honour for relief, and safety; well know­ing that your Lord-ships entertaining of me and siding with me will be not only my security, in­couragement, [Page 8] honour, but also an hopeful, smi­ling presage of a prosperous victorious issue in these my weak, yet wel-meant undertakings. For true­ly my Lord it's my own as well as others Joy, and wonder that your Lordships dawning is a serene Me­ridian. That you came out of the Mine refined gold, and a polished Jewel from the Rock; That your equally amiable graces, and eminent accomplish­ments do honour your honour, and ennoble your Nobility; That your green years and blooming youth have those gray hairs snowed up­on them, which are at once the Ornament, Com­fort, Crown, and Glory of venerable age, I mean Learning, Wisdome, and Vertue; That these equally beautifull, and fragrant flowers should be full blown in your Lordships January, when they scarce peep out, but are ve­ry rarely [...]udded in the May of others; and that you are not only fair, and flourishing, but also both sweet and ripe in the very Blossome, when the most are either foul or blasted, de­formed, or withered, or both, with ignorance, and vices in their youth. This I say being re­ally true, and without an Hyperbole, Flatte­ry, or fram'd Idea of what might or should be in a Christian, or a Person nobly descen­ded, 'tis both an happy Prodigie and a most [Page] auspicious Omen, that your Lordship will grow up, prosper, rise, shine, and live to be the Glory of your Noble Family, the honour of your Nation, the darling, happinesse, and triumph of your Countrey; and, like the Sun, a great, choyse blessing to all those that do or shall live under your cherishing, comfor­ting, reviving influence; by being so happy as to have any relation unto, or dependance upon, your Honour. My Lord, that is the right, the true Nobility indeed, that is inlaid with vertue and pi­ety; for he is the Noblest peer in the World, that is sincere religious. There is no creature on this side Heaven either so glorious, or excel­lent, as a Godly great man. The purest Gold is but shining clay, the most precious and re­splendent Gemms are but common and dush­kish Stones, all the sparkling stars are but dim candles set in dark Lanthorns, and the reful­gent eye of Heaven is but a glimmering Gloworm or Taper; compared with his worth, and bright­nesse. He's a Phaenix whom the other Birds of Honour cannot but applaud, esteem, and ad­mire, though they will not imitate him; A Ti­tus Vespasian, the love and delight of mankind, [Page] the Loadstone, joy, and jewel, of all honest, gra­cious hearts: He's one of Gods most honourable Privy Counsellours: A Prince of the most truly Royall bloud, the richest Heir, and the greatest, the happiest Monarch in the World, for Heaven is his Inheritance, and Kingdome. These, these my Lord are the prerogatives, pri­viledges, and portion of those that are great, and good. My Lord, its a custome in some places, when a Tenant dyes, for the next that injoies the lease of the deceased to pay his Land-lord an Harriot, viz. The best of all his quick goods, and Cattle. My Fore-fathers who for an hundred years were Tenants to your Lordships noble Progenitors, lye all of them in their beds of dust: I succeed them in that Rela­tion they had to your Honorable Family. I hum­bly hope therefore that it will not be interpreted a breach of Covenants though I pay that service in lieu of a Harriot to your Lordship which I confesse I doe most justly owe, and therefore in Duty, and Gratitude, ought also to pay unto that mirrour, and honour of her Sex, Family, and Name, your Lordships truly noble Mother. But yet I dare not tender this Homage to your Ho­nour [Page] without this most humble Supplication; That your Lordship will be pleased to pardon my very high & criminal presumption in thus daring to setan orient Jewel in a leaden Ring; to stamp your Lord­ships beautiful image upon a copper medal; and in offering to pay or rather to acknowledge a little of my great debt, in leather instead of silver. But tru­ly my Lord besides a faithful heart and fervent pray­ers for your felicity, this is the best of all my goods, and the chiefest of all my treasures that I have to lay at your Lordships feet. And this is also the liveliest the truest portraiture that I am able to draw: Ei­ther 1 of your Honours merits, which to expresse ful­ly or to speak elegantly silence is both the best Orator and the most eloquent Panegyrick: Or of your Ho­nourable 2 Family's favours, Nobleness, and Goodness to their Tenants; who did both know and consi­der that the faint and sickly sweats, the naked backs, empty bellies, crying wants, complaining sufferings, and the inevitable beggery of Tenants and their Families impoverished, famished, and un­done by being unmercifully racked in their rents were both bloudy gain, sinful providence, cruel thrift, and also a sure way to canker, and lessen, yea to consume their estates. And therefore your Lord­ships [Page] Noble Progenitors so far as I do either know or could ever hear, have carefully, wisely, constant­ly shunned, scorned, and abhorred those fatal shelvs of oppression, and exaction, upon which so many great, avaritious, worldly greedy Land-lords have wrack't and ruin'd their estates, honour, consciences, and posterities.

Lastly, this is the exactest draught that I can make of my own thankfulnesse, and obligations. Be pleased therefore, my most Noble Lord, once more I earnestly beseech you to pardon both my uncivil pro­lixity, and my unmannerly injurious boldnesse in pre­suming to beg of your Lordship not only that you would condescend so much below your self as to a­light and stay in so mean a Fabrick, but also that you would deign to lodg in such Sheets as are both very course and black. This honour and favour if your Lordship will vouchsafe to confer upon me, then these rough-hewn stones which I have set up as columns of my faithfulnesse, duty, gratitude, will be­come and continue (in spite of the iron teeth, and the insatiable appetite of devouring time, that eats and consumes without fulnesse, surfeiting, or satisfacti­on, even flinty pillars, as well as feeble persons) a double monument of your Lordships noblenesse, and [Page] goodnesse to succeeding ages. These, these my Lord are the Forces and weapons wherewith you have, do, and will, easily, certainly, gloriously, not only con­quer, but indear all reall, vertuous hearts. These are the fetters too, wherewith they will be not only chai­ned most strongly, and kept most securely, but also wherein they will be both willing, joyful, and am­bitious to follow the Triumphal Chariot of your transcendent worth. And amongst all those happy Captives who thus adorn your Lordships victories, none will or can more cordially honour you then he who (with his most ardent prayers for the temporal, Spiritual, and eternal prosperity, Felicity and glory both of your Honour, and your Noble relations on earth, and in Heaven) takes the boldnesse to sub­scribe himself,

My LORD,
Your Honours most Humble and most faithful Servant, Tho. Goddard▪

TO THE Christian Reader.

BOOKS are a Feast or Banquet to which the invited guests (all that can read & understand) do come with various appetites and palats. Some do hunger after, and like best, that meat which is most unwholesom and dangerous, corrupt principles. Others do desire and delight chiefly, or only in such dainties and de­licates as are curiously cook't and served up either in the China-dishes, or silver plates, of wit and eloquence. And some will feed liberally upon such provision as is both course, and common, when it is laid in the sa­voury sauce of truth. The first of these I would not entertain if I could, procul hinc, procul ite; for I have neither a bit nor a drop for you, unlesse like spiders you will suck poyson out of sweet flowers. The second I cannot though I would; For I have no rare or generous wines (no Rhetorical streams flowing from the pure and limpid fountain of ravishing Ora­tory) to invite, tempt, or delightfully to in [...]briate your Lady-appetites, or thirsty minds withall: Nor have I the Mine of a rich invention, or the necessary Ma­gick of a lofty towring fancy, either to furnish and co­ver my Table with sweet meats, or to confine you [Page] within the circle of Approbation. My pen cannot drop Nectar, or life-honey, nor are my lines either stud­ded with pearl and Jewels, choise and refined con­ceits; or enamelled with elegant, indearing, melting phrases. Only the last sort then, are my (yea and their own) true friends. They are heartily welcome to my poor dinner of green herbs. If any thing please them I desire them to eat freely, & much good may it do them. But as for them (and God knows there are too many such nominall Christians in the world) that, like those who are surfeited, sickly, breeding, or dy­ing, do nauseate and abhor almost every thing, and usually those things most that are most nourishing, ne­cessary, safe, and proper for them, that will scarce touch, tast or sip of the best potion or Pharmacon to save their lives; I do advise them either to change their minds, or to forbear my table; because truth and holy Counsells will (like Physick) either help or hurt, cure or kill them. I have run and rushed I con­fesse into that crowd, which doth not only presse and oppresse the presse, but surfeit it too: Otherwise such filthy, unsavory, loathsome, impostumated matter, would not be vomitted up by it, as we either do, or may too frequently behold. I know verie well also, that this is a quaint, a queasie, a criticall, a very in­quisitive, and a peevish Age. I shall therefore that I may not offend it more; (it being alreadie too apt to be angry with truth and plainesse) and in order to the satisfying of such whose reason is not in their wils, whose heaven is not in their Lusts, whose brains are not quartered in other mens heads, whose learning and religion doth not consist in opinion, detraction, [Page] profession, temporizing, or faction, who do not do [...]e upon deformity, live on poyson, and idolize their ve­ry diseases; Acquaint the world why I have exposed my self to the danger, and run the hazard of being estee­med what it shall please the many, or any to account me.

First then negatively; It is not, Reader, I assure thee a tympanied ambition to be known to the world; For he is certainly very strangely distempered in his head that will knowingly and deliberately make, and set up himself a common But to receive all those forked, and piled arrows which wit, learning, pride, envy, malice, and ignorance will be sure to shoot at him: Nor a de­sire or design to blow a gaudy Hemisphere upon a Nut [...]shel, or to perch upon a weather-cock; to hunt (I mean) for a vulgar applause, or to sit upon the good or rather giddy opinions of the reeling multitude: Nor is't the midwifery of others importunity (that Hackney, bald, thred-bare, lean, and wondrous old apology for printing, and common pimp to the presse) that hath delivered me of these little, weak, and scarce breathing children: Nor is it either the wealth or beau­ty of these sisters (unlesse you will be so kind as to ac­count them fair and rich because they are neither de­formed, nor diseased) that hath prevailed with me to offer them unto the love, acceptance, and imbraces of the world. Nor is it levity of mind, or a lascivious Genius that makes me prostitute them to the eys and hands of all. Nor are a desire of praise from the ver­tuous, and judicious, or an opinion of any excellency in themselves the wings that have carried these cal­l [...]w birds out of their warm nest into the cold, unkind, [Page] and dangerous world. Nor is it any confidence that these helplesse infants will find either civility, curte­sie, or charity abroad, since the most are friends only to the wealthy, but Momus's and Nabals to books and Au­thors. Nor yet is it because I am perswaded that others have not done much better then my self herein; For I well know, and freely confesse my self to be but a dwarf to those Gyants, a mole-hill to those mountains, and but a little winking candle compared with those great and bright Sun [...] of learning, by whose polished, exqui­site structures, these my unhewen stones are set up. Af­firmatively, or positively then my reasons and end why I suffered these doves to fly abroad are these:

First, because as our Talents (though but few or little) must not be profusely wasted; so neither must they be parsimoniously buried in the napkins either of idleness or silence.

2. Secondly, because it's both my prayer and hope, that with some of these smooth stones taken out of that crystal brook the holy Scriptures, put into, and thrown out of the sling of truth though by a little, weak assai­lant, that great, dangerous, mischievous, deadly, and really dreadful Gol [...]ath sinne, (through the guidance, blessing, and assistance of Gods omnipotent arm, who can when, and where it pleaseth him give both birth and successe to this design and encounter) will be over­come in some of those that shall seriously and imparti­ally peruse my papers: And also that those uncircum­cised Philistins (honour, pleasure, profit) which have manacled the hands and put out the eyes of so many Samsons (chained, corrupted, yea deaded the affecti­ons, and blinded the minds of so many millions of men [Page] and women) will be either vanquished or weakened, in them.

3. Thirdly, because though the thin web of my work be through an unskilful hand very course spun, yet since the warp is truth, and the oufe profit, I do not despair but it may, yea will, not only invite but also delight and benefit, some of my chapmen, my Rea­ders; since I know that there are many both so inge­ [...]ous, and so ingenuous, that I am perswaded a Cord twisted and made up of Divinity, Reason, Experience, and History will both hold them, please them, and become not only an acceptable, but an amiable orna­ment unto them, although the workman want both art, and elegancy.

4. Fourthly, because though I am very far from presuming, or pretending to be fit or able either to teach those scholars that are deservedly preferred into the upper School: Or to add any light of knowledg to those bright stars in the high O [...]bs of Learning: yet I hope I may without offence, yea and with some ad­vantage to them also, immind, and intreat them, to joine science and conscience together, to live up to their knowledge and duty, by burning inwardly with a well-grounded, well-guided zeal for God; and by shi­ning outwardly towards men with sobriety, innocency, sanctity; Since great gifts, parts and abilities with­out honesty and grace, are great snares, temptations, mischiefs, and plagues both to themselves and others. And since without a holy, diligent, careful improve­ment of them both to Gods glory and the good▪ of o­thers, all those whom God hath honoured and enri­ched with them, will by him be greatly and grievously [Page] punished for abusing, or not using and imploying of them. And as for those who are yet in the petty school, and lower forms, that have not overgrown, nor travailed beyond their A. B. C. in understanding and religion, nor as yet rightly learned to know them­selves, sin, the world, or their Christs crosse (that great work, duty, and comfort of true Christians) there are lessens offered and set by me very necessary for them to be acquainted with, instructed in, immin­ded of, and seasoned withall.

5. Lastly because I know that although many, in­stead of accepting my poor indeavours, and receiving the truth in the love of it, will not only reject, and disregard it, but also censure, yea bite, and revile the Author with their invenomed teeth, and frothy, filthy tongues; yet my labour will not, shall not be in vain, because it's in the Lord, and for the Lord. In his name and fear this plain (not mosaick or carved) work was undertaken, to his glory it was, and is intended, directed, and by his assistance, it is finished; I do not, I dare not say, perfected. His blessing, his powerful, gracious, fruitful influence, I do therefore most hum­bly beg upon it. And do only desire these few very reasonable things and favours of my Readers:

First that they would instead of carping, snarling, or barking at my book, which I confesse hath too much Alloy and drosse (but no poison) in it, communicate their own more pure, and better refined labours to the world. It will be, I assure them, my joy and content­ment, not envy or sorrow, to see, and their own, not only honour but comfort to build marble and magnifi­cent [Page] fabricks, where such low, mudwal [...]'d Cottages, as mine is are erected.

2. Secondly, that they would prize, welcome, and imbrace truth, though it curb, crosse, or kill their car­nall Joies, profane waies, and worldly interests.

3. Thirdly, That they would seriously consider that Jewels are both as precious and resplendent in a wood­den box, or in an earthen pot, as in a cabinet of Pearl: That there may be usefull, wholesome, and savoury herbs in that Garden, which wants the bravery, beau­ty, glories, and the gaudey embroidery of curious flowers; And that sweet meats may do well for sauce, or to taste of, but are not fit, or safe to be made our daily bread.

4 Fourthly, that they would not be their own mur­derers and Executioners by loving vice, and hating vertue, by adoring earth, and trampling Heaven un­der their feet, by forsaking Christ, to follow the world, by poisoning their souls, to please their senses, by deferring their repentance, and an holy Life till death; or by leaving the safe and pleasant ways of truth and righteousnesse, to walk in the dangerous, destruc­tive paths of error, heresies, and wickednesse.

5. Lastly, I do earnestly intreat them to read what I have written without partiality, passion, prejudice, and prepossession, that Maxim being most true here; Intus existens, prohibet altenum. For, vessels top full of earth cannot receive without being emptied either gold or gemms: And the most precious cordial, the most soveraign Julep must needs be lost, and spilt, if it be put into a dish that is brim-ful of dung, or muck-hill-pit water; Read them then (once more I do im­portunately, [Page] pray and request you) with hearts wil­ling, desirous and resolved to be informed, immin­ded, convinced, reformed, confirmed, and if you re­ceive any good by my weak labours, remember to give God the glory of his own work and mercy; and in­stead of your praises Crown me with your prayers. But if you do not profit by them consider, That bad, disaf­fected, and distempered stomacks do turn the best meats into ill humours, and into dangerous, if not mortall diseases; That none are more either sure to languish, or likely to die, then those that refuse, loath and cast away the Physick that should cure them. That those who hate the light shall one day when 'tis too late, clear­ly see their folly, sin, and misery, in outerdarknesse. That glorified Saints would be Gaolers, Angels tor­mentors, and heaven it self an hell to those, that are unholy, unheavenly, unregenerated on earth. That they who have forgotten, forsaken, left, and lost God and Jesus Christ, shall never (without humbling their souls, mourning for their sins, and returning to the Lord) find or feel any true comfort, peace, or happi­nesse, either in life, or death. That they who do not with the spiritual eye of a justifying faith, stedfastly be­hold the sun of righteousnesse Jesus Christ, (as 'tis said the eagle can with her natural eyes the sun of hea­ven) will and do (like the kite) with the eyes of sense & corrupt reason look earnestly, yea longingly at, st [...]op eagerly unto, and feed greedily upon the carrion and garbage of creature-comforts, which do only fit and fat the wicked (as the richest soil doth beasts) for the day of slaughter, vengeance, and damnation. That they who do not imp [...] the wings of their knowledge [Page] and reason with the golden feathers of vertue and piety, will never be able to soar above the World, or to mount up to Heaven.Solus vir bonus est revera prudens Arist. Ethic. 6. Contrae (inquit alius) stolidi et impru­dentes sunt ma­li, Keck, syst. Ethic. lib. 1. c. 3. p. 148. That they only are really wise and good, who are sincerely religious; because discoursing learnedly is but the bark, the shell of know­ledge, and because professing zealously is but the husk, the leaf of sanctity: for only honesty and piety are the kernell, fruit, head, heart, bloud, spirits, light, heat, soul, and body of true wisdome, and saving grace. That therefore Christians ought to conform their practise to their principles, their works to their words, and their Lives to their light. That they whose actions are eccentrick to Gods honour, word, and will, will never (without repentance and reformation) be found weight in the ballance of the sanctuary. That it's infi­nitely more both honour and happiness to be a truly ho­ly Christian, than it is to be a victorious Caesar, a famous Scipio, a renowned Castriot or an invincible Alexander. That it's transcendently, unspeakably, yea unconcei­veably more both glory, comfort, and felicity to, and for Christians to mor [...]ifie their sins, lusts and passions, then to overcome, own or command the whole world. Praeclarum quidem est, inquit Xevoph in Orat. de Ag [...] ­filio. Agesilaus, inex­pugnabiles hostium muros superare, multo verum praecla­rius animum parare suum, ut â We have stricken one good blow, there resteth another, yet better, and greater then that, which is, that we over­come our selves forbearing to ris [...]e and kill, said Frederick the Emperour to his German Soldiers, after he had defeated the Hungarians Camerarius Hist Meditat. pecunia, voluptatibus, metuquè sit inexpugnabilis. That none shall lie so low in Hell as those that have been nearest Heaven in the enjoyment of the powerfull means of grace, and that have had the gracious tenders of Gods choicest and most precious mercies in Christ, frequently and ear­nestly offered unto them, if they live and die barren, hard, dry, or profane under them, and wilfull under­valuers, [Page] neglecters, or despisers of them.

And lastly, consider, that a frequent, serious and pious meditation of Gods mercy, the love of Christ, Mans duty, the misery of sin, excellency of grace, ne­cessity of Christ, vanity of the creature, emptinesse and deceitfulnesse of the world, felicity of heaven, tor­ments of hell, the frailty of life, certainty of death, and of the dreadful day of judgment, is, and will be found by all those that will carefully, and conscienti­ously use, and practise it, a most soveraign, excellent, fruitful means both to awaken, humble, melt, and in­flame a secure, proud, hard, frozen heart.

‘Meditatio est so­ror lectionis, nutrix orationis, directrix operis, omniumque pariter perfectio et consumatrix. Lege, crede, ora, time, dilige, disce, Age.’

Vale.

To his Worthy Friend, Mr. THO. GODDARD.

Learned Sir,

HAving perused your Miscellanea and Character: both which you diminish in your title page, by naming them an Essaie. I fell upon the consideration of Country Gentlemen semblable to the three Regions of the Air. In the middle, Clouds and Vapours and Me­teors apt to condense into plagues; or drie and fiery Exhalations which unrestrain'd by providence divine, fall down in oppressions, and vio­lences. Among these we may rank divers of our dull Grands, who lapping warm their Dura Maters, in a fat velume of some old colledge or Cathedrall leases, or later easier purchases; like Mushrooms, or Fuzzes of noisome earth, grow able to dimme both learned Witts and nobler Originalls.

In a lower Region, we discern some, that having contented themselves for a dozen months to wear a gaudy gown in the Ʋniversity, and only to play with a few books finely strung and guilded, return with that Library, whence streams of learning flow up to their lips, and clust­ers of choise sentences hang dangling ore their beds and shelves, while they like Tantalus, so set, cannot sip, nor reach what is in­deed above their heads. Who oft in their estates of Land become the prey of Sycophants, or crafty Servants, and their Souls hardly esca­ping the book and thraldome, either of our professors, or the popish confessors, are frighted out of their old witts by new Illuminists, or by that Bull of Ecclesia Catholica Romana, so charm'd, that they dare not leap that pale out of which they are made to believe, that God hath no Dear, nor they any hope of Salvation.

But (Sir,) As in the supreme Region is Limpid Air, and calm and [Page] pure Serenity preservd. So have we some beaux esprits, rare and ele­vated Souls, who having tasted profoundly the fountains both of mo­rall aud divine knowledges, cannot rest till from their own full thoughts they impart (as the Sun his raies) a fostering and blessed contagion to the Souls of their darker brethren.

Here I would willingly exemplifie in words at length, and tell the happinesse of Chesh. in their pious, noble, and learned Sr. G. B: Of Lincoln the like, in Sr I. M. And of Northam. in Sr. I. I. my most honoured Maecenas; and I am hardly withheld from mentio­ning our famous and learned countryman, Dr. T. N. Physitian, on whom might worthily be bestowed the Panegyrick or Pindarick [...]odes, e­ven of that incomparable Poet of Leicest. Mr. I. Cl.

But as the well-known modesty of these, so yours also imbars enc [...]mi­ons: other wise I might justly boast a Bee of generous race and extracti­on. From Bee Bee in this County, who by industrious draughts from various Flowers in divers languag'd books, hath fram'd a composure of Nectarian sweets, and imparts them thus, not only to that voisinage (whereof he is a double ornament in learning and in conversation) but with enlarged Beneficence (the crown of good mens actions) exposes his laborious collections to the use of all that are able to understand him. Wherein I professe (for fear of sacriledge) I dare not use my Deleatur nor what you call for, an Index expurgatory. Believe me, Sir, when I say as Trebatius to his Horace, Equidem nihil hinc diffindere possim, and adde, nec ausim, and yet will boldly affix this short charm to your most observant Readers

This page, right set, should be the last behind;
In this are all th' Errata they can find.
Your Servant, Sir. Tho. Pestel.

To my worthily honoured, AND Very good Friend Mr. THOMAS GODDARD.

Dear SIR,

I Have at length so far befriended my self as to read over your seri­ous and savoury Meditations: wherein me-thinks elegance and piety like friendly rivals strive for mastery; and that with such equall skill and strength that either both (which is not lawfull) or neither (which is pity since both deserve it) must have the Crown Sir, the honour of the work (if youle be so benign to the churlish ungrateful world, to make it publ [...]que) will be your own, the profit and pleasure the Rea­ders. For ex [...]ruditione fructus, ex elegantia voluptas, et ex authoritate summus honos conciliatur. You have done many Heathen Authors the honour to make them speak like Christians, and youle make those whom you vouchsafe to favour with the Reading of your papers to live as such if they be read with the same spirit, they were written; if they find not the reader good, theyle make him good: as was said of Plato; philosophia Platonem non accepit nobilem, sed fecit Sir, I received them when I was in a hurrey of businesse and could but cast an eye upon them: but at a little more leisure review­ing them, I see if I could but take in a little more, and digest what as yet I have but tasted, I should be forc't to say more, without danger of being taxed by malice it self of flattery, rashnesse, or ignorance, (for nec irrisio in istos moresnec ad [...]latio c [...]dat) then your mo­desty will bear. Who minde what he reads, will see your mind, in what you have written, to be well composed and gathered up within it self; and [Page] I wish both mine and yours too, could keep under the command of those apprehensions you had when you so well imployed your self. Were they to be publique, I would desire Cyprian to spare that Ornament for you, to be put into the Epistle to your Book which Erasmus bestowed on him, viz. Pectus ardet evangelica pietate, & pectori respon­det oratio; loquitur diserta, sed magis fortia quàm diserta. And I would (not so much to commend as engage you to it) say, neque tam fortia loquitur quàm vivit. Sir, in vouchsafing me a sight of your Papers, you have both done me honour, and laid a very acceptable and pleasing obligation upon me, the more to thank you for your Love, and the better to esteem you for your Worth. I beseech you, Sir, conceive no displeasure against me for deteining your papers so long; for till with­in these 3 or 4 daies I had but just looked on them: And, Non satis est vidisse semel, juvat usq morari; Ter pulchrum est quod ter lectum placet. I confesse my own judgment condemns me for keeping it so long and minding it no more, as doing an act that should belye my respects and mis-report that true love and esteem, which I doe and have so much cause, both to pay and owe you. At my next meeting with you, I will submit my self to your charitable censure, and in the mean time pray that you and I may coppy out your papers in our lives. Live and be happy, and if you can, continne to love

Your already too much regarded Friend, and Servant, E. S.
[...].

The Printer to the READER

WHETHER Courteous, Christian, or Critical, READER,

IF Courteous, thou wilt kindly accept what's freely, and civilly here presented to thee. If Christian, thou wilt not disdain, fret, or frown to be imminded of thy duty, though thou been so learned as not to need a Teacher. If cri­ticall, remember thou art but a man, and so thou wilt be sure to have not only wants, but weaknesses too (if not crimes,) till thou becommest a Feast for Wormes. Do not then gad abroad, but stay at home, til thou canst see nothing within thy self that justly deserves either reproof, or detestation, least thy wit (like a foul Gun) recoil and wound thy self. Remember, that great Parts without Grace are poyson. That a vail laid over the defects of thy Brother, will be a mantle to cover thy own. That the worst men are usually the most censorious and peevish. That it's neither wisdome, nor ho­nour to endeavour to please all. And therefore the Author well knowing that some will prize and delight in that which others despise, hath exposed this Child which was born in the year 1658▪ (as by the Letters of some of those learned, or­thodox, religious Gentlemen herewith for thy satisfaction [Page] printed who did see and peruse it, is manifest) to thy view. It hath been swadled up in silence, and laid down in the cradle of privacy, longer then at first the Father of it inten­ded, to prevent that prejudice which an ingenuous, open-breasted plainnesse would very probably or rather most cer­tainly, have done unto him; since many in these black, bla­sting, bloudy d [...]ies did lose their teeth, and not a few their lives, by going too neer the heels of truth. Thou wilt find some expressions hoodded, because it was not safe to let them go abroad bare-faced. 'Tis too well known that it hath been a very cold, dark, frosty, winter in England, and that hath kept these [...]owers a long-time within their Bed. But since we have now (for ever blessed, adored, admired be the only God of wisdome, justice, mercy,) a pleasant, fruit­ful Spring, by the happy, joyfull, seasonable rising of the welcome Sun of Soveraingnty again in our H [...]rizon; the comfortable quickening influence thereof, hath caused them not only to peep out of their grave, and look abroad, but also freely to offer themselves to thine eye and palat; as willing, yea desirous at once to please and profit thee: Do not then wither them by thy envious censure, or reject them with a churlish disdain, scornful slight, or peevish disrepect, but cherish them by thy kind acceptance. Do not only tast or gargle, but swallow, and digest what's here prepared for thee. Thou wilt find variety to invite thee. For here is Historie to delight thee, Truth to confirm or convince thee, Divinity to profit thee, Brevity to please thee; here are no knotty controversies, to puzzle or perplex thee, no la­scivious passages to corrupt or debauch thee, no venimous principles to poyson or destroy thee: and here is a little poe­try, least having nothing but a dish of prose set before thee, thy (perhaps queasy) stomach, should be distasted, cloyed, or oftended 'Tis true, many of the materials in this buil­ding are old (yet sound;) but the method, the fashion is new, or however not common. These papers were sent to London at the beginning of May last past to give thee a visit; and had long since offered themselves to thy perusal, if the unhand­some neglect of him that desired to have the printing of them [Page] had not at once abused the Authors civility and frustrated his expectation by detaining them severall months in his hands without doing any thing in order to the publishing of them. And since that time, the press of that party who en­gaged to dispatch them against the last Term or sooner hath been so ful and busy that the delay was unavoidable and con­strained: since therefore its not my fault, but trouble, that this Book hath been so long imprisoned, now tis enlarged let it be acceptable, and then it will (though it comes so late) be not only seasonable, but I hope profitable to thee. The end of printing it is not (I assure thee) thy applause, but thy spi­rituall good: And that this may be the happy successe of the Authors writing, my publishing, and thy reading; is both his earnest prayer, and my hearty desire. Farewell.

Courteous Reader,

I Am constrained, contrary to my desire and expectation, instead of ceasing further to trouble thee, to present a Letter of Request for a new favour unto thee; I mean, to entreat thy pardon of the following Errata's, which being both many, and great ones, do stand in need at once of thy curtesy and ingenuity to correct and excuse them. Besides, the Book being transcribed by one that did neither observe the Orthography, nor regard the Comma's, Semicolons, Colons, or Periods of sentences, they do in too many places of it both request thy Candor, and want thy care to rectifie them. Its my unhappinesse and not fault, that this trouble should be given thee. I hope therefore thou wilt not condemn the Author, but pass by, or amend in thy Reading the faults in transcribing and printing of them. This favour if thou pleasest to grant, it will double his obligations to love and thank hee, who both desires thy spiritual good, and to do thee good spiritually.

ERRATA.

IN the Epistle Dedicatory. p. 7. l. 20. r. varnished, p. 11. l. 7. r. paper. l. 13. r. ver­tues. In the preface. p. 3. l. 16. r. Opinion. p. 5. l. 18. r. highest. p. 2. l. 6. r. Haven. p. 8. l. 5. r. and kingdome. p. 9. l. 3. r. comedie. Ibid. p. 12. l. 37. r. which. del. equally. p. 14. l. 30. r. and they. p. 17. l. 33. r. exulted. p. 18. l 5 r. thy &. dele. own. p. 19. l 3 marg. r. in Trinitate. p. 12. l. 14. r. covet. p. 23. l. 10. r. this. p. 24. l. 12. r. all miseries. p, 25. l. 19. r. all whose prayers. p. 27. l. 7. marg. r. but. p. 35. r. storm. p. 44. l. 13. r. but rebellion. p 49, l. 6. r. erected. p. 50. l. 25. r. pittacus. p. 51. l. 24. r. eu­trapelus. p. 51. l. 19. marg. r. Frilby. p. 52. l. 22. r. juvandi. p. 53. l. 22. r. is. l. 36. r. patientia. p. 54 l. 9. r. with Isaack. p. 55. l. 7. r. quest. p. 56. 10. r. dum siti [...] sitare [...]item. p. 57. l. 21. r. visiting. p. 61. l. 36. r. dark. p. 62. l. 2. r. delight in. p. 68. l. 27. r. their. p. 71. l. 14. r. pleased. p. 76. l. 15. r sheds. l. 22 r. in the Center. p. 89. l. 2. r. as l. 11. God in all things ends the parenthesis) p 90. l. 5. r. clean. p. 94. l. 16. r. expres­sions. p. 95. l. 12. r. which. p. 103. l. 8. r. leaden. p. 104. l. 20. r. a Nathan. p. 117. l. 31 del. that. p. 122. l. 9. r. pessimus. p. 132. l. 21. r. and in the margen [...] r. and articles of the Ch. of England. 23. A little Box of pils. p. 13. l. 29. for Varius r. Narius. p. 18 l. 23. r. down.

Reader thou art desired to take notice that all the Pages from 48 are false folied, that instead of 49 there is 45, &c, but we have kept them in this [...]rrata as they should be, that is, in order.

MISCELLANEA; OR, Serious Usefull Considerations, Morall, Historical, Theologicall.

I. Of God.

THE nature of God who is the deepest Ocean of being, cannot be measured by the short, the snar­led line of mans shallow, dark, erroneous under­standing, nay tis equal madness, and presumption to attempt it. For how can that which is narrow and finite, contain, or comprehend that which is infinite. Deus religi­one intelligendus est, pietate profitendus, sensu vero persequendus non est, sed adorandus. His glorious essence so dazles the pur­blinde eyes of reason and naturall knowledge, that the more they look on him, the blinder they are. We can at best but spell him in his wonderfull works of Creation, Providence, Preservation, and his Gubernation of the world, as Men; as Christians, we may and can read much of him, and see his back parts in his Attributes, Word, Ordinances, by his holy Spirit teaching, illuminating and applying the spirituall eye-salve of heavenly wisdome, and saving knowledge, to [Page 2] our bemisted, darkned, benighted minds: But when we are Saints in Heaven, the Prospectives of Glory and Immortali­ty being given unto us, we shal then see him face to face, and know him as he is. Here on earth where we are but strangers, guests, pilgrims, it is our duty to serve, obey, admire, adore him. There, which is our City, Heaven, home, it will be our both delight, happinesse, reward and portion to behold, possess, enjoy him for ever; and this is the very Apex, and completion of a Christians felicity. Here it's presumption, danger, sin, to peep into the secret Cabinet the Sacred Ark of his unrevealed will; there God will discover, and the soul will with fresh, unwearied, renewed desires, sweetest plea­sures, most refined blisse, purest Joies, and fullest content­ment, without all possibility of either sorrowing, sinning, losing them, or being satiated with them, see and possesse whatever can afford it blessedness, glory, or satisfaction. Here errors, crimes, miseries, and judgments are the fruits, effects, rewards of a busy, bold, curious, profane inquiry into the essence of that thrice blessed incomprehensible Ma­jestie; and therefore we must be sober, fearful, humble, mo­dest in our search of it, in our approach towards it, and not dare or presume to touch that glorious Mount, by a­ny irreligious, irreverent, unwarrantable notions, opinions or expressions of this great God, blessed for ever: for otherwise in stead of a discovering light to guide and comfort us, we shal be sure to meet with a fire that will consume us. L [...]qui vo­lentes de Dei profundo, merst sunt in profundum. It is honour, comfort, and happinesse enough for us to know him by a justifying faith to be our God in Christ, while our souls abide in the Tents of our bodies, in the Wildernesse of this world, and that when death hath taken them down, we shall have spiritual Mansions, and a glorious inheritance in the Canaan of Heaven. This Almighty, yet most mercifull God, is the sole Landlord of the whole world; we are his Tenants at will, and the Rents which he requires of us, and hath obliged us to pay duly, truly, and not only year­ly, but daily unto him, are obedience, holinesse, love, prai­ses, [Page 3] praier, and thankfulnesse. This God is both omni­scient, omnipresent, omnipotent, and just, and pure, there­fore he both knoweth all those sins that are acted, though never so secretly or cunningly by the sons of men, abhors them, and will certainly, yea severely punish them: Yet he is also, patient, pitiful, gracious and merciful, therefore he is not only willing, but ready, yea desirous to forgive them, and to be reconciled to all truly penitent transgressors. Aelius Sparti­anus. Trajane the Emperour of Rome being on horseback to go to the Warrs, he alighted again to hear the complaint of a poor Romane. If the Lord of Hosts be marching against a poor soul in a way of wrath, he will yet both stay to hear the Petition of an humble, sorrowful sinner, being that God, who heareth prayers, and he will also turn from his fierce wrath, being that God who delighteth in shewing mercy,Thucidides. Admetus Molossorum Rex ignovit Hosti suo. Themistocli, filiolum proprium intuens, quem Themistocles supplex u­traque manu complexus patri ostentabat. This good God who is infinitely more compassionate, then the most pitifull Prince, yea then the most affectionate father, and (which is yet more) then the most indulgent tender heartedEsay 49. 15. Mother ever was, or possibly can be to the child of her own womb, wil both freely and fully pardon all those who bring his own, his only son Jesus Christ, in the Armes of faith and love, with humili­ty and supplication unto him for the life of their souls.(c) Marc. Au­relius in a Let­ter to his friend Cornelius. It was a custome amongst the Romanes after they had proclai­med open wars against an Enemy, and when they had sent their Armies against them, for all the Romane Senatours to go into the Temple of Jupiter, and in it to swear, that if those enemies against whom they were going to fight, did desire to enter into a league with Rome, or aske pardon for their faults, that then all revenge laid aside they should grant them mercy. The Lord of Hosts hath proclaimed o­pen warsEsay 3. 11. against all impenitent Sinners, who are implaca­ble enemies to his Majesty, to the Prince of Peace Jesus Christ his son, and to his people; yet he hath declared,Esay 55. 7. promi­sed, Ezechiel 33. 11. yea sworn that if by true repentance, sound humili­ation and a through reformation of their hearts and lives [Page 4] they will mourn for and turn from their sins enter into a Co­venant to walk holily, closely, uprightly before him, keep it, and by servent prayer beg for mercy, and forgive­nesse, heartilyProv. 28. 13. acknowledge their crimes that then he will pardon them, be reconciled unto them, and not destroy them.Don Antho­ny de Guavara Diall of Prin­ces. Fol. 200. Darius to mock Alexander the great, sent to him to know where his treasures were for such great Armies: Alexander answered, Tell Darius he keeps his treasures in his coffers, and that I have no other treasures but the hearts of my friends. He that hath God for his friend shall be sure to be rich, he shall want no good thing, the Lord will give him both grace and glory, he will make him both ho­ly and happy; And he that makes God his Treasure, esteeming, loving, seeking his favour, a sweet holy Communion with him, and a stock, a hoard of vertue, and all heavenly gra­ces, above all earthly enjoyments, shall be sure to find all precious substance here, and to be crowned with eternal fe­licity hereafter.Rainold O­ [...]as. p 484. When Caesar had commanded Pompeys Sta­tua's to be erected, M. Cicero said thus to him; Statuas Pom­peii statuisti, stabilisti tuas. He that sincerely indeavours to honour God, shall certainly by it, but not for it (because all, yea more then we can either do or pay is both debt and duty to him) * honour himselfe. Non reputes mag­num quod Deo servis, sed maximum reputa quod ipse dignetur te in servum assumere sibi. 1 Sam. 2. 30. Julian commanded by an Edict all the Christians in his Army to sacrifice to his Gods,(g) Spee. Chro­ [...]. p. 171. 173. or else they should lose their places and Honours: whereupon Flavi­us Valentinianus chose rather to forsake the Camp then Christ, his Conscience, and his Religion; but God did eminent­ly, abundantly, reward him, for afterwards he became Em­perour of Rome. Amongst the Ancestors of the Rhodians it was a Law, that if a Father had many Children, the most virtuous should inherit; and if he had but one virtuous child, that then he should be the sole heir of his goods and Estate. Only they who art obedient, pious, gracious men and women, shall be Heirs of glory, and enjoy the inhe­ [...]itance of the Saints in light. It is therefore our wisdome, duty, interest, and will be our comfort, peace, happi­nesse [Page 5] to get cleare evidences that this God, is our God: for unlesse we have a propriety in him, and can truly, beleevingly, experimentally say with Thomas, My Lord and my God; although he be aboundlesse, bottomlesse, Ocean of mercy, not so much as one drop thereof will e­ver flow out from him, to refresh our souls. Its no advan­tage or comfort to an Esau, that the Lord loves a Jacob. Quid mihi profuerit Deus alienus? Vae illi qui non habet Deum de proprio. The Ark preserved none but only those who were in it from perishing.

Let us therefore do to God asSenec. de Benef. lib. 1. Cap. p. 385. Aeschines did to Socrates his Master, resigne and give up our souls and selves, freely, sincerely, intirely to him, saying with him, Nihil dignum te inveni quod dare tibi p [...]ssim, & hoc modo pauperem me esse sentio. Itaque dono tibi quod unum habeo, Me ipsum. Such is O Lord my poverty that I have nothing worthy of thy accept­ance, or answerable to my desires, to present unto thee, and therefore I doe cordially give thee my selfe; and then the Lord will answer us, as Socrates did him, Accipio, sed ea lege ut te tibi meliorem reddam quam recepi; I do not only accept thee, but I will also make and return thee to thy self better, richer, holier, happier, then I received thee. For if we will be his people, then the Lord will be our God, and in, and with him, we shall enjoy all good things, but without him nothing. Because, Quicquid praeter te est Domine non reficit, non sufficit; si ad Corpus sufficit, non tamen perpetuo satiat, quum adhuc amplius quaeratur: qui autem te ha­bet, satiatus est, finem suum habet; non habet ultra quod quaeratur, quia tu es supra omne visible, audibile, adorabile gustabile, tangibile, sensibile. In a word, what King Henry the 5th. promised to his Souldiers when he said to them.Speed. Chro [...]. p. 796. Whosoever desires Riches, Honor, and Rewards here, he shal find them, Ni mirum haec medio posuit Deus omnia campo, the Lord of hosts makes good to his people who are sure to find life in his favour, to receive grace with every good thing here, and eternal glory hereaf­ter. This is the portion, pay, and promotion of all that faithfully serve, that truly love God.

The Prayer.

MOST High, most holy, most gracious, and most glorious God, since thou art both the Lord of Hosts, and the King of Saints, the Father of Mercy and the fountain, or rather the inexhaustible, never-failing, every fully, sweetly and freely satisfying Ocean of all true felicity, heavenly Joyes, heart-reviving, supporting Graces and thirsty soules; Let all those I beseech thee that know and professe thy name, fear, love, trust, obey thee and delight in thee; Let them know thee savingly, fear thee filially, love thee cordially, obey thee sincerely, and delight in thee chiefly, yea infinitely more then in Corn, Wine, Oyle, pleasure, profit, honour and all sublunary enjoy­ments. Let oh Lord nothing please, quiet, or content them till they have gotten comfortable evidences of thy special Love, and untill they enjoy an humble, holy, sweet communion with thee. Let them not ac­count the choysest, rarest, most endearing things in the whole world worth either desiring, seeking, or possessing without thee, since they all are (if they do not flow from thy Love in Christ, as well as come or streame from thy common, thy general providence) but shels without kernels, Bones without marrow, Combes without honey, and Huskes without fruit to those that receive them: that so being sensible and perswaded of their Creators All-sufficiency, the Creatures emptinesse, deceitful­nesse, insufficiency, their own nothingnesse, unworthinesse, wretchednesse, loathsomnesse and spiritual misery by reason of their Originall polluti­on, actual Rebellions, and crying abominations committed against thee, they may beg earnestly, heartily, constantly to thee who alone canst, and wilt hear, help, heal them, for spiritual Mercy, for hearts to ab­hor sin, humiliation for sin, pardon of it, strength against it, and vi­ctory over all sinne; for mindes to know thee, holinesse to be like thee, sincerity to please, grace to glorifie thee, and for thy Favour which is at once (like a Cabinet of Pearl full of most precious unvaluable gemms) Joy, Peace, Honour, Riches, Comfort, Light, Life, and Blisse. O let us all-blessed God make thee our end, our Center and Rest, our Portion. Our Treasure, and our All; and let us never be qui­et till we know and experience thee to be a reconciled God and our merciful Father in and through thy dear Son Jesus Christ, that so we [Page 7] may both enjoy thy Love O God, which is better then life, whilst we sojourne upon earth, and live Crowned with the God of Love in glory when these Mud-wall'd Cottages of our fraile Bodies shall be crum­bled and resolved into Dust by Death. Grant this O God for Jesus Christ his sake. Amen.

‘Sine Deo nec Gratia, Gaudium, Bonum, nec Coelum.’

II. Of Jesus Christ; and, A Christi­ans Duty unto Christ.

HEE is truly, really, both God and man; God, that he might satisfie the Lords justice, appease his wrath, justifie and acquit guilty, condemned man;Propter homi­nem homo Deus factus est. man that he might die for sin, purchase life for those who were spiritu­ally dead, and redeem them both from their woful slave­ry, and from eternall misery. He put off those Royall robes of Majesty and Glory, and put on (in his Incarnati­on) the course, rotten Garments, or rather rags of flesh and frailty, and so became like us in all things sin only ex­cepted. Behold here infinite, astonishing, miraculous de­basement, Compassion, Condescension. The Creator of the world became a mortall man, the King of Kings a sub­ject. Man sins, and his God willingly dies to expiate his Crimes. The Actions and passion of this blessed Jesus are a continued series of miracles, a golden chain let down from heaven to earth, all whose links are love, mercy, goodnesse, pity, wonder.Dio Cassius. Trajanum ferunt suorum vulne­ribus medicam manum adhibuisse, & cum fasciae dificerent, nec fuaelqui­dem vesti pepercisse, sed eam totam in ligamenta & fomenta discidisse. But this, and ten thousand times more, Compassion, af­fection, charity, is not so much as a drop to the Ocean, a beam of light to the Sun, or a dust in the ballance to [Page 8] the whole earth, compared with the love of Christ to undone man. For never did the most tender hearted Soveraign do that for a wounded Souldier; nor yet the most faithful lover for his dearest friend, which Jesus Christ did for his deadly­est enemies. What Prince did ever give his Throne, King­dome to his chiefest Rebells? What Physitian did ever let the bloud out of his own heart to cure a most malitious un­thankfull Patient? What Judge did ever freely sacrifice his own life to save a condemned malefactor, who did not only desire and resolve, but indeavour to murther him upon the Bench? What Generall or Commander did ever suffer wil­lingly himself to be mortally wounded, to cure the hurts or save the lives of those Souldiers who conspired to betray him? Yet Jesus Christ did all this and infinitely more; for he left heaven, descended out of the Chariot and came down from the Throne of his Glory, to sit upon his foot-stool the earth. He willingly indured a close imprisonment in that dark Dungeon, the womb of his both Mother and Crea­ture for a time; and afterwards he removed himself into that greater Gaole the world, into which he was no sooner entred by his birth, but disregard, dishonor, contempt, dan­gers attended on him, saluted him, and was the best enter­tainment, the chief Rent, and Homage which his Tenants, Subjects, Creatures afforded, presented, paid unto him their Lord, King, Creator. Immediately, yea constantly after this cold, uncivil, unkind, ingrateful usage till his death, bloudy enemies hunted this Royal Lion of the Tribe of Ju­da to destroy him; cruell Eagles pursued this harmlesse, gal­less Dove, to prey upon him; Malitious cunning Foxes attempted to catch this innocent meek Lamb of God, whom they should have worshipped to worrey him: some openly persecuted, others secretly combined against him; some im­pudently affronted, others subtilly by questions, varnished with Religion, and gilded with pretence of conscience la­boured to insnare him: some scorned and derided, others blasphemed him: This golden Ball was continually bandied and tossed up and down in the Tennis Court of this world by wicked men with the Rackets of Implacable malice, in­raged [Page 9] ignorance, blind ambition, and barbarous persecuti­on till he was stricken into the hazzard of his Grave by the hand of death. And yet all this was kindnesse, Com­die to those injuries, to that Tragedie, which he received, and soone after acted: for they consulted, apprehended, ac­cused, buffeted, derided, reviled, undervalued, insulted, slan­dered, crowned with thornes (at once to mock and wound him) arraigned, condemned, and then crucifi'd him. And yet all this too was love, ease, pleasure, mercy, to that in­effable, yea unconceivable misery which their own, and the sins of the whole world burthened, and afflicted him withall in that bloudy, violent, terrible conflict of his upon the cross with sin, Satan, and the wrath of God, the dreadfulnesse, weight, horror, and fiercenesse whereof was such that it a­mazed, affrighted nature, and almost unhinged the whole Creation.Matth. 27. For the sun of heaven, whilest the son of God was suffering upon earth hid his resplendent face under a pitchy cloud, at once blushing, grieving and fearing to be­hold so sad a spectacle. The heavens put themselves into mourning, wore a sable garment, and gave a black livery to the world, when that prodigious fact was committed, that so they might both weare an habite sutable to the crime, and apparell heaven a [...]d earth in a dresse fit to attend their maker withal to his grave, expressing their sorrows in show­ers of tears. The very Rocks (to upbraid his more then flinty hearted Enemies, to teach them and us compassion, when others, especially those who are innocent do suffer, and compunction when we by sinning do crucifie our Saviour) did relent, yea break, and (because man was dumb [...], or ra­ther silent and would not,) they clave themselves into mouths and tongues to proclaim, and preach his Majesty, mercy, Divinity, torments, funerall; The sense­lesse earth seemed to apprehend, grew aguish, and falling in­to a cold fit, she did quake and tremble, as if shee had both understood, and been terrified with those wofull, dismall, dreadful calamities, plagues, and judgments with her equal­ly stupid, cruell and rebellious Children were then with both hands deliberately, diligently, certainly pulling [Page 10] downe upon their own wicked heads, and by that fearfull, bloudy, prevailing ImprecationMatth. 6, 25. (his bloud be upon us and our Children) importuning an omnipotent, just, and highly offended God to intail upon their unborne posterity. The vail of the Temple rent from the top to the bottome in twain, and by that Sympathizing, mysterious Act did declare, assure and publish, both to them and all the world.

1. That the vail of ignorance, and superstition, which had so long covered and blinded the minds of men, should be im­mediately taken way, and torne in pieces by the promulga­tion of the glorious, precious, comfortable Gospell of Je­sus Christ.

2. That the vail or pale of partition betwixt Jew and Gentile (the Jewes being till then inclosed, and severall, but the Gentile open-field and Common) were now pluckt up and broken down.

3. That all the types, ceremonies, shadows, and sacrifi­ces of the Law, were vanished, abolished, the Antitype be­ing come.

4. That the vaile of sin which hid the face of God from be­holding his noblest sublunary Creatures with the eyes of pi­ty and mercy were taken away, so that now God would look with a pleased smiling countenance upon man, in & through his dear son Jesus Christ.

5. And lastly, that the obdurate, & stony heart of sinful man must be rent and broken by true repentance, humiliation and contrition, before he can have any saving interest in, or spirituall benefits by the passion, merits and satisfaction of Jesus Christ: The Graves unlockt their hitherto fast bolted doors, and many of the Prisoners of hope came out of their cold, silent, dark habitations at once, to acknowledge the di­vinity of Christ, to manifest their allegiance to him their Soveraign, to assert and demonstrate the certainty of the bo­dies Resurrection, and to confesse him to be their God, Head, Redeemer. Thus all things but ingrateful man, for whom Christ endured all this, did sympathize and suffer with him, the greatnesse, sharpnesse and intolerablenesse of whose sor­row, [Page 11] anguish and miseries were such (And needs must they be unparallel'd, unconceivable, since the guilt, load, punish­ment, torments of all the elect, yea, of the whole world, to­gether with the utmost, keenest and most implacable rage, spite and fury both of Dev [...]ls and wicked men, pressed, pier­ced, wounded both his body and soul at once) that at last he bled out these words,Matth. 27. 46. My God, My God, why hast thou forsaken me? But yet his misery was our mercy, his Crucifixion our Comfort; For now the wounds of this gracious, glorious Jesus are become a Christians Citie of refuge. So that he who flies unto, and hides himself in the Clefts and holes of that Rock, shall not be consumed, though the Lord passe by in Majesty, glory, and fury.

A Bird being pursued by an Hauk flew into the bosome of aXenocrates. Philosopher, who gave his unexpected guest both wel­come and safety. When a poor soul is pursued by that red Dragon, Satan, who desires and strives to catch and destroy it, then if it do but flie with the wings of Faith and Prayer to Jesus Christ, whose very heart was opened with a spear up­on the Crosse to receive it, it will there find bothEvacuatur peccatum non ut non sit sed ut non obsit. Aug. security, and deliverance from him. The very name of Jesus Christ hath a thousand treasures of Joy, Peace, comfort, pleasures in it. Nomen Jesu Christi est nomen sub quo nemini desperandum. It's an Asylum to the most hainous, wicked, guilty Malefactor. It is honey in the mouth, musick in the eare, and a Jubilee in the heart.Pulio in e­jus vita. A poor woman coming to Claudius for Justice and weeping, Claudius also wept and dryed her eyes, for which being censured by some Courtiers, as doing that which was unbecoming his Majesty, and too much below an Emperour: I had rather (said he) be a partaker of my Subjects griefs, then give them occasion to have their eies full of tears. When a truly humbled sinner commeth to Jesus Christ, either for mercy to his soul, or Justice against his spirituall enemies, (who do daily, yea, hourly assault, injure, tempt and indeavour to murder him) with prayers and teares, this Sun of righteousnesse will arise, and shed the beames of light, joy, comfort, peace into that darkened, drooping spi­rit; he will dry up, or howsoever sweeten the bitter springs [Page 12] of doubting, temptations, dejection, desertion here, and here­after, he will for ever wipe away all tears from the eyes of Saints. He is so full of yearning Bowels, and tender com­passion, that whatSpeed. Chro. p. 88. Et Sueto­nius. Vespasian said, viz. No man should go away sad from the Speech of a Prince, Christ doth, for he sends all them away that come to him with mourning heartsMatth. 5. 4. rejoy­cing. Speed. Cro. p. 111. Albinus the Romane while he was in Britaine, com­manded his souldiers no service, but he would bear therein a part even in carrying of burthens. What work soever Je­sus Christ the Captaine of our salvation, commands his soul­diers, faithful Christians to doe, he will not only assist but in­able them to perform it, & which is yet more, he wil not only carry budens with them, but he will alsoMatt, 11. 28. ease them of them. Come unto me all ye that labour and are heavy laden and I will give you rest. Axiocus almost sick to death, at the very sight of Socrates recovered his former health. If a sin-sick, sin-wounded, dying soule, can but by a lively faith look upon Jesus Christ, it will undoubtedly, infallibly, (probatum est) receive, reco­ver, injoy, cure, health, life, What Alphonsus King King of Spain advised his brother in Law, Henry the 3 King of England to be: viz. A Lamb to his Subjects, a Lyon to Rebels: Jesus Christ is, 2 Thessalon. 17, 8, 9. For he wil come in flames of fire to take vengeance on those that obey not his Gospell, but he will own, protect, promote, love, honour and reward all those who are loyall and faith­full to him. For his love to his betrothed, p [...]rchased, re­deemed ones, infinitely exceeds, excells that of Jonathan to David, of Regulus to Rome, of Curtius and the Gracchi to their Countrey. And the mutual love betwixt Christ and a true Christian doth transcend both in respect of dearnesse, di­vinenesse, and duration (beyond all possibility of expression) the affection of Hortensius and Cicero to one another, of whom tis saidRaynold▪ O­r [...]. p. 43. Alter semper ab altero adjutus erat communicando, faven­do, monendo. The Grecian Ladies counted the years of their life from the day of their marriage. All men and women are by nature spiritually dead, and therefore neither do nor can live either holily or happily till by faith they be espoused to Christ. So that it may be truly said of every one who dies without a saving interest in him, Fuit non vixit, he was, [Page 13] but he lived not. The French Historian concludes the Raign of Charles the 9th King of France, in which thirty thousand Protestants by those cruell Massacres in Paris, and other places, went through a Sea of Bloud to the heavenly Canaan, with these words; All posterity will both admire and abhorre it. And surely not only all ages, but all true Christians, will both admire, and adore the wisdome and goodnesse of God in contriving such a way and meanes as was equally full of miracle and mercy, namely the sending of his dear Son freely out of his own bosome, to seek and save, lost, undone cursed man: They will also with wonder love, and thankfulnes [...] meditate of, and acknowledg the, unpa­rallel'd unspeakableSolus pro no­bis suscipit sine malis meritis paenam, ut nos per illum sine bonis meritis consequeremur gratiam, Aug. affection and compassion of Jesus Christ, in dying not only to redeeme Captives, but which is much more, to purchase pardon for those who were implacable enemies to him, and bloudy Rebells in armes against him.

And lastly they will abhorre, and loath all sin and express their detestation thereof, by never committing, delighting or living in those impieties, transgressions, and abominati­ons, which Jesus Christ hates, which cost him so much an­guish, griefe, trouble, and which brought him to so horri­ble, so painfull, and so ignominious a death: They being those Jewes that crucified him, that Crown of Thorns which wounded his head, who is the head of his Church and mem­bers, those hands and whips that scourged him, those nails that fastned him to the Crosse, and that speare which pier­ced his very heart, and kill'd the Lord of life. Nor yet is this all the duty we are to performe, all the tribute we are to pay, or all the gratitude or praise, which wee must express and return to Jesus Christ; for we are most justly and strongly obliged, not only to avoid carefully, to oppose resolutely, to strangle impartially, and to hate implacably all sin though never so dear, sweet, or profitable to us; but we must also carefully, conscionably, sincerely, con­stantly strive and resolve, to tread in the steps of Christ, to make him our rule, and to measure our conversation by the straight line of his most holy † life, it being the summe of all religion to imitate him whom we worship.* Matth. 11. 29 Et frustra [Page 14] appellamur Christiani si imitatores non simus Christi; qui ideo se viam dixit esse, ut conversatio magistri esset forma discipuli, et illam humilitatem eligeret servus, quam sectatus est Dominus. If he be not our Exemplar, he will not be our Saviour. If we will not learne of him here, we shall not live with him hereafter. Besides the great, the unavoydable danger, which we in­curre, and the insupportable miseries, which we are sure to bring upon our selves by refusing to walk in those paths of piety and Righteousnesse, which Christ hath chalked out for us: we have many and great incouragements to follow him in those blessed waies, which he hath troden before us. For we can never ingage with such a Captaine, nor choose such a Husband, nor follow such a Guide, nor serve such a Master, nor imitate such a pattern as Jesus Christ. Because he is a Captain invincible, a Husband most rich, wise, faith­full, great, honourable, a guide infallible, a most munificent, loving, bountiful master, and a pattern unmatchable. Ver­bi verba sunt nobis documenta, Verbi facta sunt nobis exempla. The words of this word, who isJohn 1. 1. God the Word, are our in­structions, and the actions of this Word are our examples. This glorious, this gracious Jesus, is the good, the great Shepherd of our soules: he speaks to his flock, his people, asJudges 7. 17. Gideon did to his little Army, looke on me and do like­wise; and his sheepe will not only hearken to his voyce, but obey him also. This King of Saints saith to his Subjects, as (i) Edward the 3d.(g) Speed Cro­nic. p. 704. King of England did to his souldiers, when he entred into a Foord, in the River Some; (notwithstan­ding a thousand horse and ten thousand foot, were sent thi­ther by the French, to impeach his passage over it) he that loves me let him follow me; they will cheerfully couragi­ously march after him, for they are such Cordelyons, that the greatest dangers cannot affright them, nor Enemies, though Anakims (Gyants both in power, might, malice, and cruelty) discourage or dispirit them, nor sufferings and torments, though never so sharp, bitter, or painful, disswade or deter them: Nay, death it self, though presenting it selfe in its grimmest hue, and most ghastly shape, cannot dismay, or ap­pale them: for their Captain is their Bridegroome, and [Page 15] rather then they will not injoy him, they will meete, and ce­lebrate their Nuptials to him in a flame. They will embrace him with hands and armes burning for him, as well as with hearts fired with Love unto him; Yea, they will welcome both miseries and death, when they are the messengers to invite them unto, and the means to hasten, effect, and solemnize their longed for marriage to Jesus Christ:Fox book of Martyrs vol. 3, p. 140. As Mr. Sanders did, who being brought to the stake to be burned, kissed it, saying, Welcome the Crosse of Christ, welcome everlasting life:idem. vol. 2. p. 554. and as Anthony Person did too, who being brought to the place of Execution, with a cheerfull countenance, he embraced the post (to which he was to be bound) in his armes, and kissed it, saying, Now welcome mine own sweet wife, for this day shalt thou and I be married together in the love and peace of God.

And rather then they will either desert or dishonour their Captain or his Cause, they will freely, constantly undaunt­edly sacrifice their lives in it, and prefer death for Christ, before life, yea, and all the world too, without him, as another faithful Souldier of hisFox book of Martyrs. vol. 3. p. 200. Stephen Knight did, who being come to the place, where he was to be burned, he kneeled down and said; Thou seest O Lord that where I might live in world­ly wealth to worship a false God, and honour thine enemies, I choose rather the torment of the body, and losse of this life, and have counted all things but vile dust and dung, that I might win thee, which death is dearer to me, then thousands of gold and silver. And which is yet more, they not only have, and will meekly, willingly, invincibly carry the crosse of Christ, but like the blessedMercatura est quadam a­mittere, ut ma­jora lucreris. Tertul. Apostles they have heretofore,* Acts. 5. 41. do at present, and wil [...] hereafter rejoyce also, that they were, and are counted worthy to suffer for the name of Christ. But that which is more then all, that which I have yet said, or these have done, or suffered for their husband and Generall, is this; some of them have exalted, yea, sung in the midst of such tortures, torments and miseries, as have caused palenesse to sit upon the faces, trembling to seize upon the joynts, and sighs, terrors, griefe, amazement and horrour to fill and wound the hearts of their Spectators, persecutors, Ex­ecutioners, [Page 16] even whilst they were joyfully suffering of them. Fox B. of Martyrs vol. 3. p. 390. Master Denley sung a Pslame in the midst of the fire, when it was kindled, and he was burning in it, and having a Fag­got thrown at him, by one of the tormentors at the com­mand of cruel Doctor Storie, which so hurt his face that he bled again, he left his singing, and clapt both his hands on his face; but afterwards he put his hands abroad, and sung again. Idem. vol. 3. p. 537. And when George Roper came to the stake, where he was to be burned, he leaped at it for joy. Some have blessed God for setting the Crowne of Martyrdome upon their heads. Idem vol. 3. p. 850. When Alice Driver who was burned at [...]pswich had the Iron chain put about her Neck; O, said she, here is a goodly Neckerchief, blessed be God for it. Id. vol. 3. p. 888. Blessed be the time that ever I was born to come to this, said John Noye, when he came to the stake to be burned. Others have both fervently desired to glorifie God in those fires, and grieved that God would not suffer them to be made a burnt sacrifice, as that precious Jewel, our Bishop Jewel did. Thus we see the pious, gracious, faithful Servants, Subjects and Souldiers of Jesus Christ are not only desirous to raign with him; but they are also ready to suffer for him. And for such Lambs, and such only as do copy out the holy Life of Jesus Christ, and write it in their owne, in those golden characters of sanctity, constancy, humility, meeknesse, patience, cha­rity, prayer, obedience, &c. did this Lambe of God Jesus Christ die.

Redemptor noster pro bonis misericorditer incarnatus est. Nihil igitur haec Margarita ad porcos & canes.

The Prayer.

MOST deare and yet most dreadful Jesus, who art a God of might and Majesty as well as mercy of justice as we as pity, a Lyon as well as a Lamb, a Saviour and a Soveraign, and at once the Creator, Husband, Brother and Redeemer of thine Elect: Be pleased blessed Jesus to grant that those who own thine own name, wear thy Livery, and have Covenanted with thee to be thy Servants may be careful, watchful, zealous, conscientious and willing to honour their Master thy sacred and most excellent Majesty, to obey thy commands, to imitate thy holy Life, and to accept thee on thine own terms joyfully, thankfully, heartily, even as a Lord, King, Prophet, to govern, com­mand, teach them, as well as a Priest and Saviour to sacrifice and die for them. Let them consider what it will cost them to buy this precious field, this inestimable jewel; what they must do to be real Christians, and to get a saving Interest in Jesus Christ. That they must sell all that they have, part readily and resolvedly with the World, with their sins, their Isaacs, Idols yea their Lands, Liberties and Lives also, if he who is the Lord and giver of them require us to surrender them to and for his own use and glory. That they must take Christ as in a ma­trimonial Covenant, and be not only chast, obedient pleasing, faithful, constant to him, but also that they must honour and esteem him above all other things, admit no corrival into their affection with him, rejoyce in his presence, mourn for his absence, grieve when he's offended by them, and angry with them, forsake all for him, cleave stedfastly to him, and neither for either love of life, or fear of death, leave, dishonour, or deny him. That they must be mortify'd, Self-denying, sincere Christi­ans. That they must not expect to be carryed on Beds of Down, or to have their way green, smooth, easy, soft, or strawed with flowers to Heaven. That they must run without fainting, loytering or tyring to the end of the Race if they would obtain the prize. That they must cheerfully, couragiously bear Christs crosse, or else they shall never tri­umphantly wear a Crown. That they must not only sweep, sweeten, cleanse, and open the dusty, dirty-filthy, sin-lockt houses of their hearts with the beesome of repentance, and the hands of Faith and Love to en­tertaine him, but they must also welcome him, set him at the upper end [Page 18] of the Table in the highest seat, esteem, affect him above and beyond all other persons or things whilest they live on earth, or else when they die he will never open the narrow Gate of Life to let them into Heaven. That if they be not good and holy in the Kingdome of Grace, they shall never be great or happy in the Kingdome of Glory. That if their sins and lusts which Lord it over them revel in them, captivate them, and are dear and sweet unto them, be not hated, crucified and forsaken by them, the Lord Jesus Christ though he was crucified for sinners and died to purchase Life for transgressors who were spiritually dead, will never save them. That therefore we may resolve and labour to get into that Arke Jesus Christ, where safety and salvation only are to be found; make us, I beseech thee, speedingly really, savingly sensible of the want, the worth, the excellency, All-sufficiency and the necessity of a Jesus, that so we may court, seek, and value thee, in and from whom alone is all ful­nesse, sweetnesse, happinesse above all things. And let, O most gracious God, all our sins be laid upon the Head, set upon the Account of that Scape-goat Jesus Christ, that so they may be carried into the Wilder­nesse of forgetfulnesse. Take away, O Lord, our filthy Garments from us, and clothe us with change of Raiment; impute the Righteousnesse of Jesus Christ to us, that so being found in the Garments of our elder Bro­ther we may receive from our heavenly Father the Blessing of Grace here, and that wherewith thou crownest thy own freely given, and yet by Christ dearly purchased Grace, eternal Glory hereafter. Grant this O Lord for his sake who died to satisfie thy dreadfull Justice, who shed his heart-bloud to quench the fire of thy flaming consuming wrath, to pay our debts, to purchase our pardon, to redeem us from eternall slavery and misery, and to save, our undone Souls. Amen.

In Christo & per Christum solum modo,
Vita, Libertas, Foelicitas et beata Aeternitas.

III. Of the Holy Ghost.

THE Holy Ghost is the third Person in the glorious, blessed,Deus est in­divise [...]us in Trini [...]e, et in­confuse trinus in unitate. undivided,Sa­cramentum hoc venerandum non scrutandum quemodo plura­litas sit in uni­tate, & unitas it plura litate, Sc [...]uta [...]i hoc te­meritas est, cre­dere pietas, nos­se verò vìta ae­terna. Incomprehensible Trinity, proceeding from both the Father and the Son, and yet Co­essentiall, Coeternall, and Coequal with them. The opera & officia, the works and Offices of the Holy Ghost, are these.

1. It illuminates our blind understandings, and teacheth us to know what we are by nature, together with the necessity and felicity of being born again. It teacheth us also to know the danger, deformity, and misery of sin, the in­finite and undeserved love of God and Christ to undone man, and the means both to escape eternal death, and to obtain immortal glory.

2. It regenerates us, making us that were profane, holy; barren, fruitfull; rebellious, Loyall; and impenitent, truly sorrowfull for all our transgressions.

3. It quickens, and breatheth Life into us, that were by nature dead, and buried in trespasses and sins.

4. It both inspires and stirreth up good motions in our soules.

5. It helps our infirmities, makesRom. 8. 26. intercession for us, in­dites our prayers, inables us to pray fervently, faithfully, prevailingly to God for Grace, pardon and salvation.

6. It comforts, quiets, and supports mourning, doubting, drooping hearts.

7. It leads and keepeth Christians into, and in the way of holinesse, till they come to heaven, and enjoy eternall happinesse.

8. It sanctifieth and maketh Gods ordinances effectuall for the conviction and conversion of sinners.

Lastly, (to name no more) it dwelleth and abideth in all those that truly repent, believe, love, obey, fear, and serve God.

The Holy Ghost is compared and resembled in Scripture to divers things.

[Page 20] First, it's compared toJere. 23, 29. Acts 2. 3. fire, and that in these respects. Fire first heats, 2. shines, 3. ascends, 4. softens, and 5. re­fines drossy and hard things: so the Holy Ghost, 1. inflames our frozen hearts with love to God, and zeale for God. 2 It makes Christians shine in works of piety, justice, charity, mercy, and in holinesse of life. 3. It raiseth their naturally low-flying, or rather crawling affections from earthly things, and maketh them to mount, and fix them upon God, Christ, and heavenly things. 4. It turneth a heart of Adamant into a soft and tender heart of flesh. 5. It purgeth away a Christi­ans drosse, it purifies him from his corruptions and filth.

Secondly, the Holy Ghost is compared toEzech. 36. 25. water; for as water, 1. refreshes, 2. quenches, 3 cleanses, 4. fructifies: So the Spirit of God, comforts, cheares, and reviveth troubled, weary, languishing hearts. 2. It quencheth Gods fiery wrath, kindled and flaming out against transgressors in their terrors, spiritual desertion, trouble, & anguish of soul and conscience for their sins. 3 It cleanseth them from all filthiness both of flesh & spirit. 4. It makes them fruitful in every good work.

Thirdly, the Holy Ghost is compared to aJohn 3. 32. Dove: As Doves are 1. meek, for they have no gall; 2. innocent and harmlesse creatures; 3. Lovers of, and delighted with white houses to sit and roost in, Amant alba tecta Columbae: So those Christi­ans that have the spirit of God are, 1. free from malice, hatred, sinfull anger, envy, or however they mourn, and are exceedingly displeased with themselves for being otherwise. 2. The Holy Ghost makes them not only carefull to do no hurt or wrong to any, but also willing and desirous to do good unto others, especially spiritually, that is to their soules. 3. It makes their hearts pure and white by sprinkling the bloud of Christ upon them, and working godly sorrow in them, without which it will neither delight nor dwell in them, because sin unrepented of, makes the soul black, ug­ly, and filthy.

Fourthly, the holy Ghost is compared toActs 2. 3. cloven fiery tongu [...]s, to teach us that our tongues must be cloven with Charity and fervency in our prayers: for 1. we must not only beg earnestly for mercy, but we must also praise the [Page 21] Lord most heartily for his mercies; petition and thanksgi­ving must cleave them. 2. We must pray for both spiritu­all and temporall mercies, these, must again divide our tongues. 3. We must pray and [...]ry mightily not only for par­don of sin, for the removal, or sanctification of afflictions, for grace and prosperity, to and for our selves, but for all others also. 4. We must pray not only that God would give us and others glory hereafter, but also that we and they may honour and glorifie God here. And certainly all those that have this glorious Spirit, have also not only their tongues, but their hearts too, thus cloven: with zeal, I mean for God, and love to their own and others souls.

Fifthly, the Holy Ghost is compared to aEphes. 1. 13. Seal, because as Deeds and Conveyances are unable and ineffectual to settle, and assure those things conteined in them, being null and voyd in Law, till they be fealed: So we can have no sound, good, or clear Evidences, that our sins are forgiven us, that God is reconciled to us, that the Lord Jesus is our Jesus, and that our souls shall be saved, till we be sealed by the Spirit of God.

Sixthly, the Holy Ghost is compared to2 Cor. 1 22, and ch 4. v. 5. Earnest; for as Earnest is an argument and proof of an agreement betwixt man and man, for something to be delivered and given by one to another; and also an assurance that some other and greater thing shall be made good, and received, when that is given and taken: So by having the Earnest of the Spirit Christians are assured that now the Lord and they are agreed and reconciled, that they shall undoubtedly have his favour, blessing, grace here, and that they shall hereafter injoy eter­nall joy, and blisse with him for ever.

Seventhly, the Holy Ghost is compared toJohn 16. 13. a Guide, be­cause as Guides do, 1. Comfort, 2. direct, 3 defend, 4. keep those they travail with, from wandring, 5. accompany them and bring them to their Journeys end: So the spirit of God doth 1. wonderfully solace and rejoyce the hearts of tru Chri­stians in their pilgrimage on earth. 2. It directs and sheweth them which is the sure good, and best way for them to go in.

[Page 22] 3. It secures and delivers them from those enemies and dangers that lye in Ambush to surprize them, and are rea­dy to seize upon them. 4. It keeps them from erring and straying in the broad, dangerous, yea deadly ways of sin, and leads them forward in the narrow, but safe and happy path of life.

And lastly, the Holy Ghost never leaves them finally, but conducts them with safety, joy, and comfort to their ear­nestly longed for, and desired home, Heaven.

These and such like are the bright, beautiful, and refresh­ing Beams, that ray from his glorious Sun, and dart consolati­on, exultation peace, and felicity into the hearts of Gods peo­ple. These are the pure, reviving and pleasant streams that flow from this Fountain, or rather Ocean, into the fouls of true Christians. These are the radiant, rich, yea precious and ine­stimable Jewels that embellish and adorn the Holy Spirits Mansion, a truely Gracious heart. Let us then sincerely de­sire, fervently beg, highly prize this Holy Spirit, and when ever it knocks at the door of our hearts by any ho­ly motions, say asGenes. 24. 31. Laban did to Abrahams Servant, Come in thou blessed of the Lord; wherefore standest thou without? for I have prepared a room for thee.

The Prayer.

O Eternall, infinite, and incomprehensible Lord God, who art Three in One and One in Three most glorious Persons, di­stinguished but not divided grant, I humbly beseech thee, that the Holy Ghost, the Spirit of Light, Truth and Life may illuminate all those that are darkened with Ignorance, and benighted in Superstition, with the glorious Beames of saving knowledge. Let it guide all those that wander in the by paths of Errour, and Wickednesse into the safe way of Verity, and Holinesse. And let it quicken such as are dead in Trespasses and Sins, that those dry bones, those stinking Lazarusses [Page 23] may rise, live and praise thee, Let it, O Lord, convince, convert, humble, purifie and regenerate those that are secure, profane, carnall and unclean, that so being sanctified by the Spirit of Christ they may be comfortably assured they are justified by the Merits of Christ. Let, good God, thy Holy Spirit excite, perswade, inable Christians to try, discern, and judge which is the true Spirit, the Spirit of Truth, that so they may not be deluded, but infallibly directed by it to choose, and to walk under the C [...]nduct thereof, in the way of Holinesse that leads to happinesse. And do thou, O Lord, who art the Father of Spirits, give us all thy Holy Spirit, whereby we may be inabled to cry Abba Father, for thy Sons and our alone Saviours sake Jesus Christ. Amen.

Sine Spiritu Sancto nec lux, pax, puritas,
Sanctitas, nec gloria.

IV. Of Sinne and Sinners.

Tis the true and fruitfull mother of miseries: A Pandoras Box full of all reall deadly plagues and cur­ses. Tis the poyson of the soul, rack of Conscience, the Bellows, fewell, oyle, that blow, kindle, and continue the fiery wrath of God burning against all obstinate perpetra­tors thereof,Ho [...]. p. 632. Like Homers Thersites it's ugly without as well as within, having like the subtile cruell Panther a de­formed head as well as a destructive deadly paw. Like Ju­das it kisses and betrayes us. Like Ioab it embraces, stab [...], and kills at once.Quint Cur­tius lib. 8. p. 154. Sin is like to the River Ni­lus whose streams do cause and pro­duce a fruitful­nesse even to wonder, but yet it abounds with crocodiles wickednesse is sometimes prosperous, but its always dan­gerous, and without Re­pentance dead­ly. It's like the Caspian Sea, which affords the sweetest waters, but breeds the greatest Serpents. The Pre­face of sin may be pleasure, its Exordium delight, but the Finis thereof will be punishment. At sins table, the first course may be contentment, but the second will be death. It may appear to our dim eyes a Dove, but if we once lodge it in our bosomes, or imbrace it, we shall finde it a [Page 24] serpent, that will both sting and kill us. Tis a Siren which allures us to our ruine; a Thiefe that robs us of our chiefest treasures, our choycest mercies, Gods favour, a saving in­terest in Christ, pardon of sin, peace of Conscience, grace & glory: It's the souls both Leprosie and murderer; Like the stone by the river Maeander called [...] the sober stone which put into a mans bosome, would make him mad, it di­stracts us. Like that deaf-stone (which I have read is in Scotland) that one standing at one end of it can not hear what another saith standing at the other end thereof, it stops the ears of the Lord, that our Prayers cannot find audience, or ac­ceptance with him.Esay 59. 1. 2. Behold, the Lords hand is not short­ned that it cannot save; neither his ear heavy that it can­not hear. But your iniquities have separated between you, and your God, and your sins have hid his face from you that he will not hear.Plutarch in ejus vit [...]. What Phoci [...]n the Athenian once said to the people of Athens, viz. All that ever you say and do dislikes me, GodProv. 15 8, 9. 26. saith and declareth to all wicked per­sons, whose both prayers, wayes, and thoughts are abomi­nable to him, yea and their civill actions too, † for the ploughing of the wicked is sin,* Prov. 21. 4. Sin it blots out all the cha­racters of beauty, comelinesse, and amabilitie which God at first engraved upon the soul; it covers also the face of the soul (which was most fair and lovely till sin did spoil, blast, and soil it) with a black vail of deformity, and renders it loathsome, and ugly in the pure eye of God. It defaces, yea ruins the rarest piece of the whole Creation, the Epitome of the Universe, the wonder of Nature, the miracle of the world, Man. It not only poysons the lower springs of earthly injoy­ments, & turns blessings into curses, but like Pharaohs lean kine it devours & consumes those sat ones, riches, health, greatness, peace, plenty, and allRead Deut. 28. chapt. worldly prosperity. It also (which is a mischief infinitely greater then the other) dams up the cur­rent of those upper springs, grace, mercy, speciall love, sal­vation, so that the soul like the mountains of Gilbea hath no celestiall showres of holinesse, or reall happinesse rained upon it. It turned Paradise into a wildernesse, and makes the world a Pest-house, when that too pregnant womb the [Page 25] heart hath conceived Sin, by the Devill, who is the true Father thereof, it nourishes, seeds, and keeps it till it falls in travail of those cursed dreadful monstrous Twins, Guilt, and Misery, and then it's carried and laid down by death, and judgment in a bed of fire, and attended only with Devils, and Reprobates, without all possibility or hope of ever being de­livered. It grieves Heaven, but makes Hell triumph. It's a tree that bears no other fruit but shame, sorrow, wrath, and death. Doe but wipe your eyes, and behold the ugly face of sin, in the Crystall glass of Gods word, and also in those red mirrors, the fearfull judgements, the dreadful ven­geance of the Lord upon those pillars of salt, those miserable standing monuments of Gods hatred, and detestation, ere­cted both in his word, and in the world; Impenitent trans­gressors; And lastly in the bloudy sufferings of Jesus Christ, and then if your hearts be not harder then an Adamant, or like theJob. 41. 24. Leviathans, as firm as a stone, yea as hard as a piece of the nether milstone, they will relent, and you will mourn, confesse, forsake, yea loath all sin.Numb. 32. 23. It's the souls bloud-hound, which will hunt, pursue, overtake, and (as Acteon was killed by his own dogs, as Haman was hanged upon his own Gibbet, as Holofernes was beheaded with his own sword) destroy it. Tis that Jonas in the ship of the soul which raises a terrible tempest of divine wrath against it, whereby it will be not only restlesly tossed upon the briny bitter Billows of fear, anguish, dejection, and perplexity, but also before the stone cease, (unlesse it be thrown over board, cast out of the heart, and life, by godly sorrow, and unfained repentance,) it will most certainly, and misera­bly be wrackt and perisht without hope, or help, in a boy­ling Sea of fire, and brimstome, which hath neither banks, nor bottome. For asLeigh choyce observat. in the Life of Claudi­us, p. 102. Claudius was murdered by Agrippi­na, his wife, with that meat mixed by her with poison, which he most, and best loved: So those sins, wherein the wicked do most delight, and please themselves, will certainly (if they do not get their pardon in this life,) both poyson and kill their souls. Tis a truth equally sad, apparent, and prodi­gious, that there is no Creature in the world, so mercilesse, [Page 26] or mischievous to its self, as a wicked man is. For it is an Bed. Axiom ex Arist. lib. 2. phys. Axiome in Philosophy, Idem non agit corruptionem sui ipsi­us nisi per accidens. Every thing naturally either desireth, or tends to its own preservation, perfection and felicity. But an impious profane Man, yea every impenitent sinner doth deliberately contrive, cunningly plot, diligently seek, in­dustriously pursue, and most laboriously, yea, indefatigably indeavour to ruine both his body and soul for ever. He is a Wolf, a Devill to himself, (for he is his own adversary, his own tempter) as well as to others: Since he spends much time, useth many means, spares for no cost, and takes very great pains to go to Hell. So thatCamerar. Hist. medit. lib. 1. p. 29. what the Common Souldier said unto Marius (who was in his youth a Cutler, but afterwards an Emperour) when he slew him, This is with the sword, which thy self hast made; God, men, Con­science and Satan may, yea will one day say, to every impe­nitent sinner, This sin of thine, thy pride, hypocrisie, drun­kenness, thy profaneness, uncleaness, worldlyness, &c. which thou hast in thy youth and life committed, is the sharp & glit­tering sword with which the Lord of Hosts doth now pierce thy hardened heart through with sorrow, and kill thy sin­full soul. Tis the sole object of Gods eternall hatred. Deo nihil est invisum, odiosum, execrabile, nisi malum. It's a spiritual Gangraena which (if it be not cured by hearty repentance) will provoke the Lord to cut the soul off, with the sharp Revenging axe of Justice, and the two-edged sword of wrath from the body of Jesus Christ. What the Jews said of the golden Calf,Godw. Jew. Antiq. lib. 4. p. 175. No punishment befalleth thee Israel, in which there is not an Ounce of this Calf, is most true of sin, it being certain that both temporall punishments, spiritual judgments, and eternall torments are procured by it, and that they have been, are, and will be inflicted by the Lord upon those that are wicked, as the just reward, and deserved wages of iniquitie; because sin like Goliah comes alwaies with an Army of Philistines, with woes, miseries, curses and troubles in the rear of it. And if men will suffer, or rather combine with, and help Satan to pinion themselves with the Cords of iniquitie, God will also (in his owne time) bind [Page 27] them with the fetters of afflictions, and hang them up as Spectacles of his just fury, in the Chains of Damnation. The counsell therefore of Otho 2. ought to be our practise, Pa­cem, inquit, cum omnibus habe, bellum cum vitiis; because we can­not make our peace with God, nor injoy that peace of God which passeth all understanding, unlesse we wage war, and maintain a couragious, constant fight till death, against sin, Satan, and our selves. If we would have the Lord our friend, and love us, we must be enemies to, and hate implacably every wicked way, and every evill thing.Matth. 5▪ 7. If we mourn for sin here, we shall rejoyce hereafter, but if we rejoyce in sin here,* Job 20. 5. we shall † grieve hereafter; because the short empty deceitful pleasures of sin, which are but (like the colours in the Rainbow) pleasures in appearance only, not in truth, or reality, in the end will sting and fill the heart with unspeakable, yea unconceivable horror and sorrow; for sin is neitherSocrates Epist. 7. a gainful, nor an honorable, nor a pleasant thing, but the greatest calamitie in the world. Although then the distempered palat's of wicked men may at their first drin­king a sugared draught of sinful delights, tast someSin is like the River A­theneus whose upper waters were sweet & grateful, both towards the bottome brac­kish. pleasant­nesse, and honey therein, yet they will be sure to relish and find bitternesse, yea gall and wormwood at the bottome of the Cup. Besides, they cannot satisfie, but they will satiate them, and as at the first, they will be sick of Love, so ere long they will be sick of loathing (like2 Sam. 13. 15. 27. Amnon) even those dearest, fairest, Tamars, on which but even now they so pas­sionately doted.For like the bloudy Sword of cruel war, it will be bit­rernesse in the end. The Devill like a cunning cruell Master at first useth his Servants with seeming kindnesse, and bids them welcome, he will not crosse, displease or deny them any thing, nor in any thing: but when he hath once got them into his workhouse, and ingaged them in his service, then the condition of an Isra­lite in Aegypt, or a Galley slave in Turkey, or of a Christian in the In­quisition, is infinitely more desirable and comfortable then theirs. When Satan first tempts men and women to drudge for him, to sin, he perswades them that the evill which he would have them act is so little, veniall, inconsiderable, that it hath no dan­ger in it, and that they shall not fail to find, and receive either delight, advantage, or advancement, or all, (for he [Page 28] hides his deadly hook with such baits, as he by his long ex­perience finds are the likelyest to be swallowed by those he desires to catch, and resolves to kill) by the committing of it, and by this pulley he drawes them, with this screw he turns and winds them up to presume; In this hood put over the eies of their mind, he leads them, blindfold, quietly, easily, and securely to the very brink of the bottomlesse pit; for they go with him, as that more then foolish young wanton did with his unchast minion,Prov 7. 22. Even as a Beast goeth to the slaughter, or as a foole to the correction of the stocks: But when this bloudy Gaoler hath hung and lockt so many Irons upon his jocund, fearlesse, muffled, miserable Captives, that he is con­fident they cannot break Prison, nor make an escape, then he awakens them with thunder, and represents their wofull condition in the most grisly, terrible, dreadfull form, which he with all his skil and spite is able unto them, suggest­ing and telling them; That their sins are got above Gods mer­cy being too great to be pardoned, that since they have chosen him for their master, damnation must be their wages; that since they have given him the flowr of their youth, God will never accept the bran of their age; that the day of Grace is ended, and the door of mercy shut, & therefore it is in vain either to work or knock; that their sins have made them like stubble fully dry, & therefore God wil be a consuming fire to them; that they have walked so far, and so long in the broad way of death, that it's now too late to turn into the narrow way of life; that their iniquities have made them too filthy, for Gods pure eyes to pity them; that they have turned a deaf care to their Makers commands, and therefore he will not now hear their cries; that they have both lockt and bolted the iron doors of their hearts against Christ, and therefore God will not open the gate of mercy to them; that they have sinned against infinite love, admirable patience, glorious light, &c. and therefore the Lord will now in fury both pour out the fullest vials of his dreadfull wrath upon them, and cast their souls into utter darknesse, that they have troden the preci­ous bloud of Jesus Christ under their profane feet, and there­fore God will never set a Crown of glory on their heads; that [Page 29] they have chosen to have their portion in this world, and therefore God will not give them an inheritance in Heaven. With these and such like Milstones of temptation which he strives to hang about the necks of their guilty, awakened, amazed, perplexed consciences, he both endeavours and hopes to sink and drown their souls in the Dead sea of despair. For our groans are the Devils musick, our sins his Banquet, our sufferings his solace, our torments his pleasure, our sor­row his Joy, our evills his doth desire and satisfaction, our wickednesse his very wis [...], our destruction his delight, and our eternal ruine his Triumph. And our sins are those murdering peeces, wherewith this politick, cunning, active, cruell enemy of mankind both wounds, and kils so many immortal souls. They are the wheels of that Chariot wherein this Prince of the Aire rideth triumphing up and down the World, over vanquished, captivated, murdered men and women; They are the Rocks, and quick-sands which split, and swal­low up so many millions of precious souls. It is then a dear bargain when men purchase a few, empty, transient delights, with infinite, endless pain, grief, torments; when they sell heaven, and their souls, to buy H [...]ll; yet thus do all wick­ed profane persons. Breve est quod delectat, aeternum quod cruci­at; for impenitent sinners shal be alwaies burning in streams, and drowning in flames, without all hope or possibility of ever being either drowned or consumed. Those that are truly wise will therefore fear Sinne. But a fool (for so the wisest of men,Prov. 1. 7. 32. Solomon calls every one that is wicked) makes a mock at it, sports with it, and like one that I have read of, Joco venenum bibit, serio mortem obiit, He drinks the poysoned wa­ters of sin in jest, but murders his own soul in earnest. And asJulius Cae­sar was killed with daggers; Fabius was cheaked with an hair; some have been killed with a plumb­stone, and others have been choa­k [...]d with a bit of Ch [...]ese. And the l [...]ast sin without R [...]pen­tance will be deadly to the soul, because it's an essence and contempt done and com­mitted against an infinite, pu [...]e, holy, just God. Cleopatra killed her self with a little serpent called A­pis: So wicked men do destroy themselves, not only with great Scarlet, and gross sins, but with little ones also, because the soul may be strangled with cords of vanity, as well as with the Cart-ropes of iniquitie. And the greatest wisest man in the world, if wicked, will, or however hath just cause when he dies to say, as Nero did, Heu qualis Artife [...] pereo! since if [Page 30] he be not rich in grace, and wise to salvation in this life, at his death he will find himself to have been the veriest Idiot, and the poorest Lazar that ever had a being upon Earth. What was said of Domi [...]ian; namely, That all those evils which were scattered in others met, and were united in him, is most true of sin, it being that Ocean, from which all those streams of miserie and mischief flow, which over whelm and destroy the ungodly. If sin reign, the man is dead, since Grace and sin like Mezentius his couples cannot live together. Like light and darknesse, Heaven and Hell, they are irreconcile­able: so that what was at first said of those two Princes, Con­radine of Sicily, and Charles of Anjou, and afterwardsCamden Annal. of Q. Elizabeth, lib. 2. p. 142. ap­plied to Elizabeth Queen of England and Mary Queen of Scots; The death of Mary is the Life of Elizabeth, and the Life of Mary the death of Elizabeth, is most true of them; for the life of piety is the death of iniquity, and the life of impiety is the death of Sanctity and the Soul. Besides all this both danger and misery to which a wicked person renders himself obno­xious by his sins, enough one would think to rouse, affright, and humble the most Atheistical wretch in the world, every impenitent transgressor doth yet add more fewell to the fire of Gods wrath, and more weight to the already insuppor­table burden of his sins by his ingratefull, injurious, disho­nourable undervaluing of Christ; for he prefers Barabbas be­fore Jesus, his lusts before his Lord, and (which is a crime both most horrible, and abominable) Satan that roaring ly­on who seeks daily to devour him, before his Saviour, the Lyon of the tribe of Judah, who laid down his life to deliver him: For Christ commands, and he rebels, Christ woo's, and he will not love, Christ knocks, and he will not open the door to him; but now let the Devill call, and he will run, let the Devill perswade, and he will obey, let the Devill knock by a temptation, and he will let him in, either at the gate or window, and rather then he shall be kept out, his ears, eyes, mouth, heart and all shall be unlockt for him. His condition is most sad, and woful, for bloudy cut-throats are got into his house, his heart, yet he fears no danger, he is mortally sick, yet he feels no pain, death stands at the door, [Page 31] and destruction is ready to come over his Threshold, and yet he sayes, Soul take thine ease: Nihil enim est miserius misero se non miserante. Let then all unholy ungratious men and women consider that if they do live and dye on earth fast asleep in a sinfulQuisquis desolationem non novit, nec Consolationem agnoscere potest et quisquis ig­norat consolati­onem esse neces­sariam, super est ut non habeat gratiam Dei. In­de est quod ho­mines seculi ne­gotiis & flagi­tiis implicati dum miseriam non sentiunt [...]o attendum mise­ricordiam. Bern. security, their souls will most certainly awaken in Hell, in unavoydable never dying misery; for if impiety and impenitency be the praemises, eternal damnation both of bo­dy and soul will be the conclusion. Pe [...]atum puniendum est aut ate, aut a deo; si punitur ate, tunc punitur sine te, si vero non pu­nitura te, tecum punietur. To be merciful to sin is to be cruel to our selves, since he that loves and spares it doth not only lash, and wound, butO Israel thou hast dis­troyed thy self H [...]sea 13. 9. murder himself. Because as holiness is both a work, an incomparable felicity, and a reward; So sin, is both a Crime, a punishment and an Executioner to all unconverted offenders.

Pharoah's sins, as well as the Sea drowned him.Numb. 16. 32. And Corah's swallowing down sin without repentance was the cause that the earth swallowed up him without example; for never did so many of her ungracious children as he & his wicked compa­nions were (who was therefore most justly by God made wo­fully miserable in that dreadful destruction, because they was all wilfully guilty of that damnable Rebellion) fall down into her gaping, inlarged, new made mouth, slide, or rather tumble head-long into her empty, greedy stomack, & entrails, or lye down alive in her cold and mercilesse bosome before. O the misery and madnesse of a gracelesse Sinner! How can he expect or hope to escape the dreadful vengeance of God, that by his unkindnesse, unthankfulnesse, and undutifulnesse to his heavenly Father hath most justly provoked the God of mercy to become his everlasting enemy. What the people of Rome said when they lamented the death of Octavius Augustus, he will most certainly when 'tis too late have cause in ano­ther sense to say, Vtinam aut non Aurel. Vict. nasceretur aut non mor eretur, would he had never been born, or never dyed.

The Prayer.

O LORD, thou art a God infinite in all Divine perfections. Thou hast all things, and art all things eternally from, within, and unto thy most glorious self. Thou dost therefore want neither the praises nor the Services of either the most gracious Christians, or the most glorious Cherubims. The holinesse, praiers, and duties of Saints or Angels can add nothing to thy most transcendently divine Excel­lencies: Nor can the vices, vilenesse, crimes, and Sinnes of men les­sen, stain, or eclipse thy Glory. Yet such O Lord is thy miraculous condescensi [...]n, thy wonderful, thy undeserved Compassion to the Bank­rupted posterity of Adam, that thou art pleased not only to acquaint, but also to assure all those who walk humbly, conscientiously, holily be­fore thee, and sincerely endeavour to praise thy great, and glorious name, that though they be but dust, ashes, and worms, yet they do ho­nour and glorifie thy ever blessed Majesty. And although sin be so con­trary to thy holy nature, opposite to thy righteous Laws, and Will, and loathsome in thy pure eye, that even the least sin is a great, yea an in­finite offence, injury, and contempt done unto thee, and doth at once vex, load, and grieve thee: Yet such O Lord is thy never enough to be ad­mired, acknowledged, or magnified mercy and patience to rebellious, self-polluting, poysoning, self-ruining Man, that thou d [...]st not only for­bear to punish, plague, and damne him, but thou art also pleased though he daily offend thee, and persist in his provocations of thee, and reject thy gracious tenders of peace, pardon and salvation to seek unto him, to intreat; yea by thy Ministers to importune and beseech him that he would be reconciled to thee, love, accept, imbrace thee, and thy offe­red mercy, that so tbou mayest forgive, own, delight in him, deliver, and save him both from Wrath and Death. O Lord, let the riches of thy unparallel'd goodnesse, long-sufferance, and forbearance l [...]d us unto speedy, unfeigned, hearty Repentance. Let the serious considera­tion of the cursed, defiling, deforming, damnable nature of sin, the guilt whereof could not be expiated, nor the filth thereof purged away with any Sacrifice but the bloud and death of the only Sonne of God, Jesus Christ both God and Man, make us not only fear but tremble to com­mit [Page 33] the least evill. O let it pierce and break our hearts with Grief and Remorse to consider how we have pierced our Saviours very heart, and broken his most just and holy Commandements by our wilfully trans­gressing against him. Let O Lord our spirits melt, mourn, and bleed within us for our shedding and trampling under our profane feet with­out pity or sorrow that precious bloud of our dearest Saviour, which alone can cleanse and cure our defiled, wounded Souls. Whensoever we are tempted to commit any sinne, let us O Lord not only meditate and remember what it cost Christ to make our peace with a displeased God, to pay our debts, and to ransome our inthralled Souls, but let us also set before our eyes and look upon Jesus Christ, who never committed any sin, sweating, suffering, gr [...]aning, wounded, bleeding and lying for our Sins, that so we may in his unexampled and unexpressible miseries with the eyes of detestation and lamentation behold the danger, and desert of our own Iniquities. Let not sin, most holy God, be sweet, dear or delightfull to us, which was Gall and Vinegar, bitter, painful and deadly to Jesus Christ. O let the knowledge of thy power and purity awe and deterre us from evill, but chiefly let our frequent, serious, admiring and thankfull reflexions upon the bounty, mercy, and long­suffering of our gracious God, and the free, the infinite Love of Jesus Christ prevail with us, and make us both watchful and carefull to de­test, decline, loath, leave, confesse, forsake and crucifie all our lusts and transgressions, and to love, honour, please, praise, and glorifie our God. And let us not imbrace, entertain, or welcome sinne into our hearts, and crucifie our blessed Saviour any more, lest our bloudy cru­elty both to him and our own souls deprive us for ever of Christ, Com­fort, Grace and Glory. Amen.

Peccatum lethale est Ʋenenum,
Quod delectat & necat.

V. Of the World, and the brightest Jewell in its Crowne, Soveraignty.

'Tis a fools Idol, a wise mans Inne; 'tis a storehouse of vanities, a shop full of gaudy but empty pots; a fair house haunted with evil Spirits; it's a maze, a desert, a dis­guised mockery, an Ocean of troubles, a pitfal to the rich, a burden to the poor, a traducer of the good, a deceiver of all that love and trust it. 'Tis a Garden enamelled with beauti­ful flowers, under which lurk deadly Serpents; a green, soft, pleasant walk, covered and bespread with nets and snares;Speed Chron p. 118. a path like that of a Heliogabalus, strawed with the powder and dust of Gold and silver, but leading to a Gib­bet. A sweet spring set round with lime-twigs; a stately wealthy Citie infected with the plague. 'Tis the body's Pa­radise, but a Purgatory to the soul. 'Tis a painted, treache­rous Harlot, which allures, invites, but destroys her Lovers: a tender Nurse to vice, dandling it upon her knees of Plea­sure and Profit, but a step-mother which hates and strangles vertue; 'Tis a d [...]ie pit, a broken Cistern, in a drought, an empty cloud, a Feast in a dream, and without Christ (as one said of her dead husband) a cold armful. And as for Sove­raignty (though it be the Acme of an ambitious mans desires, and felicity, his God, his Christ, and his all in all, yet) it's but a Crown sparkling with Jewels, and lined with thorns: It's very glorious indeed, bnt withall so heavy that it ma­keth both their heads and hearts to ake with cares, and trou­bles who wear it.Camerar. Hist. Medit. lib. 3. p. 159. Saturninus being invested with the Impe­rial Robes by the Souldiers whether he would or no, with tears in his eyes, said thus unto them; Friends, you know not wh [...]t an evill it is to command, Javelings and Swords [Page 35] hang over our heads, pikes are bent on every side against us, our guides do make us agast, we fear them who accompany us,N [...]mo tam hu­milis est qui paenam velsum­mi hominis spe­rare non possit. Seneca de lya lib. 1. there is no savour in our meats, no safety in our waies &c. In making me your Soveraign, you draw me into the Jaws of death. And therefore when the Romans had dispoiled Antiochus of all Asia, he gave them hearty thanksBrathwai [...] survey of Hist. saying they had freed him of many insupportable Cares. The world 'tis a pit covered with leaves; she doth boast her self to be rich, and to be able to give her Servants the Livery, her fa­vorites the reward, and her Children the portions of wealth, honour, contentment, happinesse, prosperity; but when a true Inventory of all she hath is taken by her Heirs, the grea­test Potentates, and wealthiest worldlings, the Summa totalis amounts only to Vanity and Vexation of spirit. She seems to have a treasury full of precious things, but when it is o­pened and viewed, it will be found (just like the Trunks of that vain glorious Cardinal Camp [...]jus, with his twenty Mules carried through Cheap-side, for oftentation, to win him admiration, and to gain him an high esteem, amongst the people, that yet had in stead of gold, and silver, and ra­rities, only bits of bread, pieces of broken meat, Hors [...]-shoes, bones, old boots, eggs, and shoes, &c. in them) to have nothing that is truely good, excellent or desirable in it. Lucius M [...] ­ri [...]eus Span. Hist. lib. 18. et Camerar. Charles great Grand-father to Ferdinand King of Arragon, and Sicilia, a little before his death, with great anguish of spirit (looking upon those who stood about him) cryed out, O how vain are the thoughts of men! O wretched they that aspire to the glory of the world, that desire nothing but riches, pomp and dignity! O how happy is the con­dition of poor men, and how safe and pleasant is their life, that eat their bread with the sweat of their brows, and that live by the labour of their hands! miserable I, what good doth my Kingdome to me? What do my Subjects, and the service of so many men profit me? What have they gained me? much travail and turmoil, and infinite dangers both of body and soul, without the enjoying of so much as one good day. Miserable and wretched I, that so late came to know the deceitfulnesse of the world! How much better [...]ad [Page 36] I lived, if in stead of a Scepter I had wielded a hedging Bill, and if of a King I had soon made my self a Clown. And yet the besotted Idolaters thereof say of this world asBurton Me­lanch. Mets­zuma an Indian Prince did, Bonum est esse hic, It's good to be here, although her best beloved Children are sure when they sit in her Lap to have thorns for their Cushion, and when they lean upon her Bosome to lay their heads on a Serpent. The Sun of this world (which is the wicked mans Heaven) is prosperity, the Moon mutability. Besides, true contentment or pleasure seldome dwell in the same house with greatness. Camerar. lib. 3. p. 163. It's reported the Emperor Charles the 5th. used to say, that after he had resigned the Empire, he had tasted more pleasure and contentment in his Monasticall retirednesse in one day, then he found in, or reaped from the Seeds, and harvest of all his Victories and triumphs, which had made him be esteemed happy above all other Princes.Ludovicus Vives. Quid enim aliud est potentia, quam speciosa molestia? The world is the grea­test cheat, for there is nothing in it, that can satisfie, san­ctifie or save our souls, or that can make us truly wise, ho­ly, or happy, though it pretend to afford them all.Marc. Au­relius. Dial of Princes. Mar­cus Aurelius, who was both an eminent Philosopher, a vi­ctorious Commander, and a prosperous Emperor, after many years injoyment of his Throne, with all worldly both glory and felicity, being at length summoned to appear before the King of Kings, upon his death-bed said: Of all that I have had, possessed, enjoyed, attained in this world, I have now only two things, to wit, pain for that I have offended the Gods, and sorrow for that time which I have consumed in Vice [...]. And the glasse of his life being almost runne, he cryed out, O miserable man that I am, in a short time of all that I have enjoyed in this life, I shall with me carry nothing but my winding sheet. The experience of its vanitie, emp­tinesse, deceitfulnesse, madeBurt. Me­lanch. Sebastian Foscarinus some­times Duke of Venice command this inscription to be writ upon his Tomb, Hear O ye Venetians, and I will tell you what is the best thing in the World, To contemne it. I leave thee (said a dying Emperor to his Son) in leaving thee my Empire, po­verty, labour, wars, enemies, sorrow, and in a place where [Page 37] thou wilt have alwaies something to bewaile. The world 'tis nothing but a floating Island: a Sea (like Euripus,) al­ways ebbing and flowing: a wheele wherein you may see the uttermost spoak [...] of greatnesse, and Soveraignty on the ground with one turn of the hand of providenceSpeed. chron. p. 625. I once saw (saith Comines) Henry Holland Duke of Exceter runne on foot bare-legged after the Duke of Burgundies train, begging his bread for Gods sake. King Henry the 3. King of England told some whose bounty he craved, that it was more Cha­rity to relieve him with money, then one that went beg­ging from door to door;Camerar. Marius uno die factus est Imperator, altero imperavit, tertio interfectus est a gregario Milite. Speed. Chron. p. 135-153. Licinius Valerianus the greatest Monarch in the world, to whom all nations did homage, was both vanquished, and taken pri­soner, by Sapor King of Persia, who caused him to bow down his neck and back, for himself thereon to tread, and mount into his saddle, and afterwards his skin was flead off, he being alive.

Lastly, that I may not present a meal in stead of a tast, and so turn delight into trouble, or appetite into satiety and loathing,Knolls Tur­kish Hist. Bajazet was in the morning a glorious mighty Emperour, but ere night, he was a miserable Captive, and fell so low from off those highest pinacles, Empire and Ma­jesty, as to become Tamerlanes footstool. The wise, valiant and victorious Romanes were so sensible of the danger and inconstancy of the highest worldly honour, and the greatest earthly felicity, that in their triumphs the Generall or Empe­rour that rode in honour through the City of Rome, with the principal of his enemies bound in Chains behind his cha­riot, had alwaies a servant running along by him with this Corrective of his Glory, Respice post te, hominem memento te. As if he had said, Look behind thee, and in those truest faith­full Mirrors set by the angry (yet most just) hand of pro­videnc [...], in a sable frame, thou shalt clearly see the vanity, When Pom­p [...]y's head was presented to Julius Caesar he wept bitter­ly, saying; I lament Pom­pey's fall and fear mine own Fortune. Leigh. Choice Obser. p. 17. mutability, misery of all terrestrial greatnesse, glory and prosperitie. For those Captives who adorn thy Triumph may be thy executioners. Those ratling chains which are now thy musick, may become hells to ring thy passing peal.

[Page 38] That Chariot wherein thou now ridest in so much state, may be the Coffin wherein before night thou mayest be carried to thy grave; and those friends which now so much rejoyce at thy dearly earned, or purchased honour, may be to day sad mourners at thy Funerall. Thou dwellest but in a house of clay, whose foundation is in the dust, and therefore maist lie levell suddenly with the Earth, although at present thou art rear'd up to such a height, and built so many stories high­er then those feeble, tottering and rotten supporters of thy pomp, those unwilling, mourning, miserable witnesses of thy dangerous Exaltations. Remember thou art but a man, thy victory cannot deifie thee, nor conquer thy mortality; nor can thy triumph protect, or secure thee from being vanquished and led into captivity by death.Mortalia emi­nent, cadunt, de­terun [...]ur, cres­cun [...], ex [...]uri­untu [...], implentur Divinorum una natura est. Sen. Epist. 66. 645. Seianus fell suddenly from those slippery Battlements where thou now standest, both re [...] ­ling and giddie; Let not therefore thy success or Eminency make thee forget either thine own frailty, or their inconstan­cy, since calamity stands at that door, where Securitie is Porter to the house; fearlesse greatnesse, and blind, presumptuous prosperitie, being like thatArist. Pro­blem Sect. 13. Quest. 5. Sea wherein ships use to be cast away in the midst of a Calme. Crowns then are not so bright as burdensome, nor so glorious as dangerous, nor so pleasing as they are painful to those that owne & carry them. The sad experience whereof made that potent King Seleucus often to say,Thorne is the Anagram of Throne. Mi­hi credite, mori mallem quam imperare. Otho. That if a man knew with what cares a Diadem was clogged, he would not take it up, though it lay in the dust. If then either Subjects knew how dearly Princes buy their power, or Princes, how sweet, comfortable, and happy a thing it is to live in quiet, free from cares,Timeo incu­stoditos aditus, timeo ipsos cu­stodes. Tiberius. fears, dangers, Jealousie, (those evill spirits, which alwaies haunt, affright, vex, tor­ment and imbitter greatnesse) Subjects would pity their ru­lers, aod Kings would envy their Subjects; For without a saving interest in the Sun of Righteousnesse Jesus Christ, the mightiest Monarchs both live and dye, in a black, perplex­ing, afflicting night of trouble, distraction and misery, not­withstanding all the Stars of Pomp, Power and Wealth, which shine, or rather glimmer in the firmament of Soveraignty. The whole world is not able to give the soul one satisfying [Page 39] meale, much more unable is she then to feast it. She may spread and cover her table with variety of costly, curious, dainty dishes, but she serves them up with such bitter, un­savory, yea deadly sauces, that her best and kindest treatment of her noblest, dearest friends, proves either their sicknesse, or death. Her guests sit down indeed to a rare, a pleasant ban­quet, but swords hang over their heads, tyed to nothing but single horse-hairs. What contentment or delight then can it afford, or they receive and enjoy, when they know not whether they shall live or die, feast or perish at her board? Luther calls the Turkish Empire nothing but a crumb given by the Master of the family (God Almighty) to dogs. The World like a Lottery gives a hundred blanks for one prize, to those that venture their whole estates, even body, soul, name and posterity at it. And if any one doe happen to draw out a Throne, yet will not that reimburse him, or pay his Bill of charges which he hath laid out for it,Fortuna vi­trea est, quae cum splen­det frangitur, because when he hath gotten it, he's not sure to injoy it. For the strongest Kingdomes are but tottering Fabricks, whose foun­dations are laid (though they dig never so deep) in sand. And although they may seem to be founded on a Rock, or to be so deeply rooted, as that they need not fear a period, nor that they shall be overturned, or swallowed up, by ei­ther the most furious tempest of Forraign Invasions, or the raging, inexorable Billows of domestick divisions and in­testine Rebellions, yetSir Walter Rale [...]gh p [...]ae­face to his Hist. of the World. dies, hora, momentum sufficit evertendis iis dominationibus quae Adamantinis radicibus videbantur esse funda­tae. But this innate, inevitable, insuperable not only muta­bility, but also mortality of Kingdoms, as well asNonne telluris tres tantum cu­biti te expe­ctant? Basil. Kings (which yet is enough to render the sweetest earthly enjoy­ments, and comforts that the cousening deluding world can afford, to those who have the greatest interest in her, and share of her, both sowr, flat, and dead, to the intellectuall palat of a truly wise man) is not either the only Ghost that disquiets,Magna s [...]rvitus est magna for­tuna. Seneca de Bervit vi [...] ad Pauli [...]um. or misery that waits and attends upon Empire, from its Birth, to its buriall, from its Cradle, to its Coffin; For the A [...]pes of honour and greatnesse are ascended always by the troublesome steps of danger, † drudgery, difficulty, [Page 40] and too often also by the fatall stairs of Treachery, Tyran­ny, and Impiety. And when such men after all their swea­ting, toiling and striving, do get up to the top of them, 'tis true they have a delightfull prospect, but withall they per­ceive and finde, that they do stand uponDomitian said, That the condition of Princes was most miserable who could not be credited touching a conspiracy plainly dete­cted unless they were first slain. a dangerous prae­cipice, and that it will cost them no lesse care and vigilancie to preserve themselves from falling into the bottomlesse gulf of Ruine, then it did pains and perils to attain that which they are now assured has more vexation, then satisfaction, more thorns then Roses, and more Gall then Honey in it. To arise to honour, it is enough that the body sweat water, but to maintain it, it is necessary that the heart weep bloud, said Sophia the Emperesse to Tiberius. Thou wilt not deny, said one to Alexander the great, that all which thou hast in thy Conquest gotten is little, and that the quietnesse which thou hast lost it much; the Realms which thou hast subdued are many, but the cares, sighs, thoughts, which thou hast heaped upon thy heart are infinite: for the Gods do seldome suffer them to injoy that quietly in peace, which they have unjustly gotten in warre.Bacon Essai. 19. p. 105. Kings like to heavenly bodies have much veneration, but no rest, for the choycest and best refined treasures, or favours which the world hath to bestow upon her eldest sons, are but [...] Giftless gifts, nor doth she only deceive her Favourites, but destroy them al­so, even by advancing of them, the price which they usual­ly pay for their worldly felicity, being not only temporal calamities, but too often eternal miseries. For dignity is not only often, but most commonly the moth of vertue, ho­nour the Canker of honestie, power the poyson of piety, and greatnesse is too frequently the death of goodnesse.Mr. Ba [...]ter Saints ever­lasting rest. p. 78. The difficulty is so great of conjoyning graciousnesse with great­nesse, that is next to an impossibility; and their conjun­ction so rare, that they are next to inconsistent. To have a heart taken up with Christ and heaven, when we have health and abundance in the world, is neither easie nor ordinary. O [...]uphri [...]s. Pius quintus dixisse fertur, Cum essem religiosus sperabam bene de salute animae, Cardinalis factus extimui, Pontifex Creatus pene, de­spero. Quid igitur insanius quam pro momentanea felicitate aeternis [Page 41] te mancipare suppliciis. 'Tis a madnesse even to miracle to lose eternal blisse and glory, to gain temporal, withering ho­nour, and mundane felicity.

The Prayer.

O LORD, thou art that God who didst both create this beauti­full World out of nothing, and dost know that there is nothing in this bewitching, begui [...]ing, insnaring, intangling World, that can ei­ther afford the Soul of man any rea [...] Comforts, or make it truly happy. For if thou but frown, chide, hide thy face, or manifest the least dis­pleasure against us, all the lower springs of Creature-comforts will im­mediately fail, dry up, disappoint, deceive us; and like the early dew, or morning Clouds, consume, fly away, and vanish before the heat and wind of thy fiery wrath, and fierce, fearful, irresistible Indignation. Let therefore Christians, O Lord, I beseech thee, that know the greatness, the terriblenesse of thy Power, admire thine omnipotency, adore thy wis­dome, praise thy goodnesse, tremble at thy wrath, strive for Heaven, and contenm the World. Let them, O Lord, prefer Goodnesse before Greatness. Holin [...]sse before Honour, Piety above Pleasure, and Righ­teousnesse b [...]yond Riches. Let them not ship-wrack their Consciences or destroy their Souls for Dominion. Let not their Ambition to be great men make them forget, neglect, or cease to be Christians, and good men. Let them study and endeavour more earnestly to command their own rebellious hearts, to govern aright their unruly passions, to get their misplaced Affections unnailed, and their head-strong traite­rous Lusts subdued, then to obtain Authority or Dignity amongst Men. And let ibem account it a greater happinesse, mercy, advancement, glory to be Loyall, faithfull, dutifull Subjects and Servants to Jesus Christ, then to be Soveraigns over Kingdomes. Let not their eyes be blinded with the Splendour of power, nor dazled with the Lustre of Honour, nor their hearts and affections lime-twigg'd by an inordi­nate, sinfull Love of Wealth, or Greatnesse, that so their rise may not prove their ruine, their exaltation their destruction, their power their poyson; and that so their temporall Eminency, and momentany Felicity may not usher them unto, ingulph and suck them into, or both [Page 42] sadly, suddenly, unexpectedly, and unpreparedly end in ever enduring misery. Amen.

‘Mundus delectat, decipit, destruit.’

VI. Of Loyalty, and Rebellion.

THAT Kings (whose Originall in England is beyond the Memory of History) whether good or bad, do de­rive, and receive their Authority immediately from God: That Subjects do justly, and indispensably owe both sub­mission, and subjection unto them: And that God hath placed them so far beyond the power, and so high above the reach of their Subjects cruel, unjust, ingrateful, when (a­gainst them) armed hands, that they are accountable to him­self only for their Actions; are Truths so bright, so evi­dent, that we may run, and read them confirmed by the sacred Scriptures, asserted by the pens of learned men, and sealed with the bloud of pious Christians in all Ages.prov. 8. 15. By me (saith God) Kings reign. Dan. 2 21. He removeth Kings and set­eth Kings up. Dan. 1. 37. The God of Heaven (saith Daniel to Nebuchadnezzar a wicked King) hath given thee a Kingdome, power, and strength, and glory. 2. Touch not mine anointed, saies David a man after Gods own heart,† 1 Sam. 24. 5. whose Counsel and Com­mand to others was his own * practise, as well as Duty. Nor are we only inhibited to oppose or resist him, for there is no rising vp against him, sayes wiseProv. 30. 31. Agur: But which is yet more, we are prohibited byEccles. 8. 4. Who may say to a, King, what dost thou? words to question him, much more then certainly it is unlawful, and sinful for his Sub­jects to depose, or with Swords to murder him. Holy Augu­stine tell us that Kings have their Kingdomes from God, not from men. Solus verus Deus dat regna terrena bonis & malis. Famous Bracton saith positively, Rex non habet superiorem ni­si Deum; The King hath no superiour but God. The Oath [Page 43] of Supremacy which we take both as lawful, and necessary, hath these expresse words in it: The Kings Highnesse is the only Supream Governour of this Realm, and all other his Highnesses Dominions and Countreys, as well in all spiritu­all, or Ecclesiastical things, or Causes, as Temporal, &c. And Lastly, ourMagn. Cha. 29. Law saith, That none shall be arrested, imprisoned, disseized of their Estates, deprived of his Liberty, banished, or otherwise destroyed, but by the verdict of his equalls, and the Law of the Land. This Magna Charta was granted, enacted, confirmed by the Kings of England, from whom this, and all other Laws receive their life and being. For he is Anima Legis, his Fiat animates and quickens them; without it Bils are but breathless Embryo's: where or whence then have we any Law, or just power to restrain, imprison, arraign, condemn, banish or to destroy our Sacred Soveraign; who hath no peers, no equals within his Dominions?

Thirdly, this truth, That Christians ought not to resist, or R [...]bell against their Kings, though Pagans, Papists, or Ty­rants, hath been subscribed by millions of them with their Bloud, not only under the ten Roman: most barbarous per­secutions by those Heathenish Monsters, when so many of them were slaughtered that there were for every day in the year (saith St. Jerom) 5000 Martyrs: But this was also the judgment, and practise of our English Martyrs in Queen Ma­cies d [...]ies. The fire of Loyalty burned in their hearts, and flamed out at their mouths in Christian exhortations, and perswasions of the Spectators to Allegiance, and obedience unto the King and Queen, when they were unjustly by their Authority, Command, or permission condemned, sen­tenced to be burned, and when that cruell Sentence was rea­dy to be executed by remorsless men, or rather Tygers up­on them.Fox Book of Martyrs. vol. 3 p. 665. Bishop Cranmer a little before his Martyrdome in his last words to the people said thus: I exhort you that next under God you obey your King and Queen (viz. Philip and Mary) willingly and gladly, without murmuring or grudging, not for fear of them only, but much more for the fear of God, Knowing that they be Gods Ministers ap­pointed by God to rule, and govern you: and therefore who­soever [Page 44] resisteth them, resisteth the ordinance of God. Au­thority is Gods creature; Monarchy is a divine Institution, not the work or Child of men; Loyalty therefore is our duty, and at once the comfort, and the character of Chri­stians, and reall piety. The spirit of truth hath joined Fear God, and hon [...]ur the King together, true Christians there­fore dare not attempt ei [...]her to divide, or divorce them. And as they have no warrant for it, but a plain, a peremptory Comm [...]nd against it: so neither is th [...]re any either wisdome or safety in doing of it. For Loyalty is not only the Mo­ther, but the Nurse of Peace. And peace is the Magazine, the Mine, Root and Spring of plenty, safety, prosperity and all temporall felicity. Rebellion is the source of desolation. Succ [...]s [...]full Traitors, are usually most cruell Tyran [...]s.Nemo unqu [...]m imperium mal [...] artibus quaesi­tum bene exer­cuit. Tacit. V­surp [...]rs are commonly Oppressors. Their victories make them bloudy and miserable Captives to their brutish lusts and passions which overcome and enslave them. Ira, Superbia, Crudelitas, Furor, Rabies sunt victoriae Comites, & victorum hoste [...], a quibus saep [...] Clarissimi victores turpissime victi sunt, saith Petrarch, and we can sadly say we have found his words most true. Can we exp [...]ct or hope that those Wolves which worrey the Shepherd, will love, spare, or defend the Sheep? That such as thirst for bloud, struggle for Thrones, and court the possessions of others, will desire peace, execute Justice, or de­light in mercy? If conscience then do not, prudence should perswade us not only to hate Treason, but also to decline, yea to detest all Communion, Concurrence, and correspon­dency with Traytors. By wofull experience we now know (though the widest, broadest words, and the highest the most eloquent language are too narrow, low and flat fully to ex­presse it) how great, how grievous a Judgment, & Cala­mitie it is to have no King in Israel. Have we not seen since the Crown did fall from our head because we had sin­ned against the Lord, such things acted amongst us as we cannot but tremble to hear, and abhor to think of? Have we not had such Nero's as did with delight, inhumanity, and impiety rip up the Bowels of their Mother, murder their gra­cious Father, and endeavour with cunning, cruelty and inde­fatigableness [Page 45] to ruine at once both the Church and State? So that we may say of some of their Fathers, as the Romanes did of him when he commanded a Boy to be so cut as to make him an artificial Woman, Would Nero's Father had had such a Wife: SinceSpeed Chron. p. 103. what was said of Lucius the King of Britain, may be too truly affirmed of them; namely, That they had been happy if they had not left a Son behind them, because their Children (as Lampridius said of Commodus) h [...]ve li­v [...]d for the Subjects m [...]schi [...]f and their own shame. We have been taught (but we have paid exceeding dear for our Lear­ning) the difference betwixt being governed by L [...]mbs, and Lions. Let us therefore prize Gods mercies whilest we en­joy them, lest our sufferings and sorrows show ns the hai­nousnesse of our Sinne, in s [...]ighting, and rejecting of them. And let us not only professe Loyalty with our lips, but let us carefully, really, constantly express it in our Lives to our Sacred Soveraign, it being both pleasing to God, and pro­fitable to our selves to be obedient, faithfull Subjects. For Allegiance is the faithfull Li [...]e- [...]uard, the invincible R [...]m­part both of King and people. 'Tis that sweet smell'Tis said [...]hat sw [...]et smels wil k [...]l Vul­tures, and re­vive D [...]ves. A [...]ms are the defence of Ty­rants, and therefore [...]he unsavory [...] of Gunpowder is delightful, but the odo [...] [...]erous sa­vour of pe [...]ce is distast [...]ul, yea deadly to them. which kills Vultures, I mean forraign, and Domestick Enemies. 'Tis that Hoop, that Ring, which keeps Cormorants, Avaritious, Ambitious men f [...]om devouring of us. 'Tis that Muzzle, t [...]at Chain, which ties up and hinders those cruell wilde Beasts, Factious, Aspi [...]ing, Trait [...]rous Incendiaries, from tea­ring in peeces, preying on, and kindling amongst us the con­suming, fearful fire of Civil Warre, which (e) like the Tro­jan horse) hath ever an Army of Plagues, Miseries, and Ca­lamities in the Belly of it. 'Tis that musick which drives a­way the evill spirit of Division from us. The King is the Head, Husband, Father, Lord of his people: 'Tis therefore a­gainst Piety, Nature, Law, Reason, Gratitude, for those that are his Members, Wife, Children, Subjects, Servants to in­jure, resist, or Rebell against him. 'Tis an odious, infamous, damnable Crime to conspire against him that protects us to endeavour his Ruine that is exposed to daily, yea hourly cares, dangers, troubles, to screen, shield, preserve us, and wick­edly to violate those Sacred Oaths which we have solemnly [Page 46] taken to expresse our A [...]legiance by a Christian sincere obe­dience unto him. Tbough he be a bad King that rules us, yet we ought to be good, dutiful, loyal Subjects. For whe­ther he be Merciful or Cruell, Righteous, or Impious, Just, or Tyrannical, God dothRom 13. 1. ordain, send, set up, andDan. 4. 32. give him his Kingdome. He that gave Soveraignty to Augustus, gave it also to Nero. He that gave it to the Vespasions, Fa­ther and Son, sweetest Emperors, gave it also to Domitian that bloudy Monster. In a word, he that gave it to Chri­stian Constantine, gave it also to Ju [...]ian the Apostate, saith St. Augustine. We are therefore strongly obliged (He being Gods Vice-gerent on earth) whether he be good or evill, to reve­rence, not resist him to1 Tim. 2. 1. pray for him, not to plot against him, to fear, not to fight him. Yea so tender, jealous, and careful is the Lord of Kings, that in his holy Word he doth not only forbid usExod. 22 28. to speak evill of our Lawful Soveraign, but also to think,* Eccles. 10. 10 or † wish any evill to him.Cap. 25. [...]. 3. And the Law of England hath made it high Treason for any one, or all his Subjects but to imagine his Death: Much more cer­tainly then are we forbidden to do any evill to our King, to t [...]ke up Arms against him, and to seize, apprehend, impri­son, Arraign, Condemn, Murder him. Our Law saith the King can do no wrong, it must needs be then against all right, reason, justice, equity, Conscience, that he should suf­fer any wrong by or from his Subjects who cannot attempt his destruction without being guilty of Treason, nor act it (unlesse they repent) without Damnation. God sayes2 Pet. 2. 13. 17. we must submit to him, how then can we justifie our selves in rising up against him? Let us therefore not only esteem Gods command our Duty, but let us make it our delight, care and resolution inviolably to observe it. Let us remember and con­sider that Loyalty is pleasing to God, an honour to Religion, a Bulwark against forraign invasions, & an Antidote against the stinging, killing power of the Law; but that Rebellion 1 Sam. 15. 23. is as the sinne of Witch-craft, which is death without mer­cy by the Lawes both ofLevit. 20. 17. God and Man. 'Tis a crimson sluce pull'd up to let in Confusion together with all other imagi­nable, yea unexpressible miseries upon a people. 'Tis a blou­dy [Page 47] Flux that often destroyes, but alwaies extreamly weakens that Body politick, that unwise, unhappy Kingdome which is diseased, and afflicted with it. 'Tis that furious Wild-fire, which quickly turns the strongest, the best built and the most flourishing Nation into Ashes. Tis a Cart-rope of Iniquity, that draws down Gods heaviest Judgments upon a People. Tis a dagger that stabs Religion to the very heart, and lets out the Life-bloud thereof. Tis a sword that cuts the Sinews and ligaments of Love, Unity, Honesty, Justice, Mercy, and Piety asunder. 'Tis the Devils grand Engine, wherewith he batters down the Throne and Temple of Christ in a State, & the means he uses to erect his own Kingdome upon their Ruins. 'Tis the broad way to Poverty, Infamy, Death, and Damnation. The Triumphs of Traitors are nothing but glo­rious Chariots wherein Satan drives them securely, furiously, suddainly to destruction. Their most eminent Conquests are only barbarous, successful Murders, publick Robberies, and short-lived prosperons Impieties. For Rebells (like blind Sam­son) do alwaies pull down Ruine either upon their own, or upon their Posterities heads, or both. Their Victories do but multiply at once their Iniquities and Calamities. God ab­hors them, good men detest them, Vengeance pursues them, their scarlet Crimes cry aloud for Plagues to be inflicted on them, and their deserved Execution is often as strange, so­dain and unexpected, as their wicked, horrid, cursed practi­ses are loathsome in the eye of God, and odious to all gra­tious, honest men. And that you may see what signal marks of Infamy, Misery, Indignation, and Detestation, the King of Kings, God Almighty hath visibly set upon Traitors, I shal present you with a few instances of his severe, yet most righ­teous dealings with them, and the uufortunate Children of some of them. Was not Absalom justly, and strangely puni­shed? That head which contrived the sin, cut off the sinner, for his Hair became his Halter: he hanged by it upon an un­expected Gallow-tree and so perished.2 Kings. 12. 20. The Servants of Jo­ash conspired against him, and slew him:2 Kings 14. 5. But Amaziah so soon as he was confirmed in the Kingdome slew those wick­ed Servants that murdered his Father. Julius Caesars Butchers [Page 48] came all of them to untimely Deaths, and some of them were cut off by their own hand with those very Weapons where­with they killed him. But since I need not travaile out of England to fetch examples of this kind, I shall offer a few of our own to your view and serious perusall. King Henry the 6th. was deprived of his Kingdome, and together with his young Son Edward imprisoned, and put to death by King Edward the 4th. King Edward the 4th. died not without sus­picion of poyson. After his death his two Sons were impri­soned, and murdered in the Tower by their bloudy Uncle the cruell Duke of Glocester, who being a Tyrannical Usurper was encountred and justly slain in Bosworth Fields by Henry the 7th. King Henry the [...]. (an Usurper) had only one Son and one Daughter: his Son William was drowned in his pas­sage from Normandy; his Daughter Maud was disinherited by Stephen of her Birthright; and E [...]stace the only Son of King Stephen, died mad in his Fathers life-time. But that English Judas, Machiavil, Ravillack, Cromwell, though he deserve to lead the Van of all Heathenish, Atheisticall. Pe [...]jur'd, Jesuitical Traitors, shall bring up the Rear of these Odious, Execrable Exam­pler. He murdered his Gracious Soveraign, Exiled his pious Son, enslaved his Fellow-Subjects, shed abundance of inno­cent Bloud, Tyrannized over Three Kingdoms, Nursed He­resies, protected, and promoted Traytors, justified Rebelli­on, designed, laboured, and endeavoured to extirpate Mo­narchy together with all the Royall Progeny of our late blessed King of ever glorious Memory. This is that Cromwel of whom (as of most Tyrants) that may be truly affirmed which Flo­rus saith of Beasts, (sc.) Maxime mortiferi esse solent morsus mori­entium bestiarum: for usually the Older the Crueller, the nearer their end, and destruction, the bloudier, and more bar­barous they are. His name stinks worse then his rotten car­casse, his memory is loathsome to all honest hearts, and his Children who had built their nests amongst the Stars are tumbled down by the angry Arme of a just God, and do now lie level with the surface of the earth, not so much as a branch, sprout, or stump of that hollow, rotten tree remaining ei­ther in power, or honour. So true is that of Curtius, Nul­la [Page 45] quaesita scelere potentia est diuturna. Thus we see that Rebel­lion kindles such a Fire as will not be quenched till either the Traytors themselves or their miserable posterity be con­sumed. The joy of Hypocrites is but for a moment, and the triumphing of the wicked is short, saith Zophar. Since I be­gan to write, God hath effected two more famous Monuments of his hatred against Rebellion in England, I shall therefore (though I intended to add no more) briefly mention them. The one is his mercifull blasting the hopes of those persons commonly called the fly-blown, stinking Rump. The other is his seasonable breaking the horns of those Phanaticks in the North. This is the Lords doing, and it is marvailous in our eyes. And thus we see again, that though God may for a time forbear to punish Rebellion, yet he will not for­get it. Though the just Laws of men may sleep, or rather seem to slumber a while, yet they will both surely and quickly a­waken: And though they may be gagged or bound by the cruell hands of Violence and Treason, yet they will most certainly be rescued, set at Liberty, and preserved to the dis­appointment, terror, unpitied destruction, and the joyfull execution of the enemies of God, and the King. For whose happy Restauration without swimming through a Sea of Christian bloud to his Throne, and his preservation from barbarous, bloudy men, when he is safely arrived and re­stored, let us all frequently, heartily, cry unto the Lord.

The Prayer.

ANd be thou pleased most gracious God, I humbly beseech, theeto pro­tect his Royall person from open violence and secret Conspiracies: Let no weapon formed against him prosper, and let every arm stretched out against him wither. Make him, O Lord, good, and great, holy, and happy. Establish his Throne in peace upon the sure foundations of Truth and Righteousnesse. Crown him with the chiefest and choycest of all thy blessings; Be, O Lord, a shield and a Sun unto him, fasten [Page 46] him as a Nail in a sure place, and make him a gracious, ancient, glo­rious Father in Israel. Shour down the Mercies and Comforts of the upper and nether springs upon the Heads and Hearts of him and the rest of that Royall Family. Cause, dear God, Wars to cease, Reli­gion to flourish, and Love to abound in this Kingdome. Let not our sins provoke thee to turn our Goshen into an Aceldama any more. Make, O Lord, our Soveraign happy in his People, make his People happy in Him their rightful King, and make us all happy in the en­joyment of thy love, protection, and favour for Jesus Christ his sake, Amen.

Per obedientiam pax, prosperitas, libertas: per Rebellionem
Inf elieitas, poena, paupertas, infamia, desolatio, damnatio.

VII. Of Riches.

Riches are a golden hook wherewith Satan catches and destroys the greedy Sons of Mammon. They are (with­out Grace) the rust, canker, poyson, that eat, consume, and kill the very sinews, heart, and vitals of honestie, content­ment, piety. They are nothing (without Christ) but silver letters, glorious burdens, guilded miseries, glittering trou­bles, shining vexations, painted Cares, afflicting friends, mi­serable Comforters, Aegyptian reeds, broken Cisterns, birds on wing, a squalid Gloworm. They are the Mother of Pride, fewell of contention, pandars to vice. Divitiae sunt a­limenta vitiorum, voluptatum organa, Clavis aurea scelerum. They make men the prey of Enemies, spunges of Tyranny, and the But [...] of envy.

And therefore when theAemy. Pro­bus in vita Thrasibuli. p. 28. Mitylenians had given to Pitt­cus one of the seven wisemen, many thousand acres of Land, he refused their gift, saying, Nolite, rogo vos, mihi dare quod mul­ti invideant, plures etiam concupiscant, Do not, I pray you, said he bestow that on me which many will envy, and more will co­vet. Riches, they breed a Dropfie in the mind, which makes [Page 47] it thirst insatiably. They make that Heart which immode­rately loves them, (like the ground wherein the Mines are found) so barren that no good thing grows in it. They are that fair inticing apple, for which men lose Paradise;Prov. 11. 4. false friends in distresse; a shadow which vanisheth when the clouds of sicknesse, trouble of mindIf every fea­ther in that fe­therbed where­on I lye were a piece of Gold, it would now doe me no good, if I had not made my peace with god said that sin­cerely gracious, eminently reli­gious, and most heavenly Ser­vant of Jesus Christ Ms. Sa­rah Sharp of Filby in Lei­cestershire upon her death-bed, who put off her rotten Rags of flesh and frail­ty to be clothed with the white precious, and shining Robes of Immortali­ty, Felicity & glory, March. the 14. 1658. or death hang over our heads, being no more able in such a condition, to quiet, content, or satisfie the mind with reall Comforts, then vertue is to fill a pot, or the sight of Gold an hungry stomack. As that rich-poor man found, who being very sick and full of grief called for a bag of Gold and laid it at his heart, in hope thereby to find help and ease, but presently after he called to them that stood by to take it away, saying, O it will not do, it will not doe. Riches they glue, and nail the heart of a Worldling to the earth, so that what Valerius saith of Ptolo­maeus King of Cyprus, he was in title King of that Island, but in his heart a miserable drudge of money, may in truth be affirmed of most very wealthy men. They are called Impedi­menta, theBacon Essa [...]. 33 p. 205. Baggage of vertue, that hinders men in their march towards Heaven. They are compared to long gar­ments which hinder men from running the Race of Piety. Gold and Silver are too heavy metals for him to carry that seeks Heaven. They are the roots of care, and the seeds of Trouble. Divitias invenisti? requiem perdidisti. King Eutrape­us used to heap most riches on them whom he most hated, saying, that together with their Riches he should crush, and oppresse them with a [...] heavy burden of cares. And Bishop Latimer said in a Sermon, Believe me, auditors, if I had an enemie to whom I might lawfully wish any evill, I would desire chiefly that he might be very rich, because I am certain that when once he enjoys abundance of wealth, he will al­waies want rest and quiet. Riches they dead our affections to heavenly things, and make us prefer gain before Godli­nesse, Silver before Sanctitie, Plentie before Pietie, and cos­fers full of Gold before a gracious Christ. If I were not A­lexander the great, I would be Diogenes the Philosopher, said Alexander. If I were not great, I would be good, sayes a rich man. 'Tis almost impossible, saies one; 'tis a miracle of grace, [Page 48] sayes another, for a rich man to be righteous. And yet if Riches be sanctified,Prov. 10. 12. they are great * blessings, and singular advantages to honour God, and to do good withall to o­thers, if not curses; being like poison, if corrected, physick, if not, death: and like muck, if not spread abroad, good for nothing. Wealth consists not in having, but in desiring: Vis fieri dives? nil cupias, Wouldest thou have enough? desire no­thing. A contented mind is Lord of both the Indies. Plut. Apo­phthegm. The Samnites after M. Curius had overcome them in battaile sent unto him for a present a good Sum of Gold: the Embassadors came, found him sitting by the fire side tending the Pot, wherein he boiled certain R [...]pe Roots, and tendring the pre­sent to him, he gave them this answer,Plurimum habet qui desi­derat minimum, habet autem quantum vult qui vult mini­mum. Putean. Orat. 1. That he who could content himself with such a supper, had no need at all of gold. Would ye be rich? be vertuous, and righteous. Be vertuous because they only (saith an Heathen) Qui virtute sunt praediti divites sunt, soli enim possident res et fructuosas, & sempiternas: soli­que (quod proprium est divitiarum) contenti sunt rebus suis, &c. Be righteous, because fidelibus totus mundus divitiarum est, saith a Christian; the Saints have all the world for their possession. And if you would increase your riches, the surest way is Prov. 11 24. 1 Tim. 6. 19. Charitably to scatter them.Reinold. O­rat. p. 397. Divitiae quo aliis jurandis pro­funduntur magis, eo magis nobis ipsis amplificantur; servando minuun­tur, minuendo crescunt; acquiruntur largiendo, congeruntur dissipando, cetinentur impertiends. Si parcas perdis, amittis si recondas, si distribu­as custodis; non erunt diu tuae si sint solius tuae, nunquam erunt magis tuae, quam si cunctis communes facias. Qui ditissimus esse volet, profusissimus sit oportet; qui parcissimus esse studet, egentissimus sit ne­cesse est, sayes the Orator elegantly. Riches the more boun­tifully we distribute them, the more abundantly we encrease them. They are lessened by keeping, and multiplied by lessening of them; they are gotten by giving them away, heaped together by dispersing, and retained by bestowing of them. If we spare them, we consume them; if we hide them, we lose them, but if we releive others with them, we save them: They will not stay long with us if we keep them only to our selves; they will never be more truly ours, then when we freely communicate them to others. [Page 49] If then we would be wealthy, we must be liberall, since the way to be beggerly is to be niggardly, and to be poor to be parsimonious. The safest place to keep our Riches in, is Christs treasury, the poor. When Alexander the Great had given away his Treasure, and they asked him where it was, he pointed to the poor, and said in Scriniis, in my Chests And the only way to take our wealth with us to Heaven, or to find it there, is to send it before on poor mens backs thi­ther. Money is a good Maid, but a bad Mistress. If we o­ver love Riches, they will destroy us. If we trust in them, they will deceive us; They will serve a wordly wicked man: when he puts off from the shoar of life by sicknesse, and laun­ches into the Ocean of eternity by death, as Pharaohs Cha­riot wheeles did him and the Aegyptians in the midst of the red Sea, they will fall off, and fail him in his greatest extremi­ty: And as theMr. Weever Funer. Acts & Monuments. Courtiers, Counsellers, Friends, and Ser­vants did that renowned King of England, Edward the 3d. upon his death-bed, they will forsake him, and neither stay, nor so much as appear to administer any either temporall, or spirituall Comfort unto him.Rainold O­ratus p. 290. What Hannibal said of An­tiochus his Souldiers, Auro fulgebant satis ad Pompam armis, ad pugnam nihil valebant; 'tis most true of them. They may, yea, can indeed make us shine and glitter with bravery; but they cannot fit, arm, inable, or spirit us to fight against our spirituall Enemies with Courage, nor the wrath of God with victory. And therefore Beatus ille qui non post illa abiit quae pos­sessa onerant, amata inquinant, amissa cruciant. A man may be very poor with abundance of Wealth, yea when he hath the highest Tide of plenty: and a man may be reallyMens bona possidet Reg­num. Nerva Imperator. rich in the midst of wants, yea in the lowest Ebbe of Poverty; for pauper esse non potest qui apud Deum dives est, 'tis not goods but goodnesse, not earthly wealth but Heavenly Wisdome, not a great Estate in the World, but a saving interest in Christ, not gold,Prov. 8. 21. but grace that makes us truly rich. Isse ad deum copiosus, * Judges 4. 18, 19-21. ille opulentus advenit cui adstabunt continentia, misericordia, potentia fides, charitas. God is not alwaies pleased with those he prospers in the World, for he gives wicked men riches as † Jael gave Sisera milk and lodging;Judges 3. 17-21. As Ehud gave Eglon a [Page 50] to their destructions;* 1 Sam. 18, 21. And † as Saul gave Michal to David to be a snare unto them. Riches are but the blessings of Gods left hand, the comforts of the lower springs, and therefore Goats, profane men and women, that shall be eternally damned, may drink freely, fill themselves at those wells, and have abundance of them. The Indians who never heard of Christ, were owners of the Gold and Silver Mines, when Christians had but quarries of stone. But God deals with his Children asGenes. 24. 6. Abraham did to Isaac, he gives them all that he hath, grace, mercy, peace here, and glory hereafter. And as2 Cron. 21. 3. Jehoshaphat did with his Sons, he gives the eldest (those that are regenerate that are adopted and have the Spirit whereby they can truly comfortably cry Abba Father) a Kingdome, but unto all the rest (to all those that are unconverted, un­holy) he gives only gifts of silver and Gold and of precious things; for the wicked have nothing but outward Mercies for their Portion.

The Prayer.

O LORD thou alone dost both blesse the substance, and curse the blessings of Men. Thy dispensations, holy God, are various, perplexing, wonderfull. For thou makest some persons that are poor, oppressed, distressed, imprisoned, banished, and very indigent rich in Faith, and dost assure them that they are heirs of an heavenly, great, glorious, ever-enduring Inheritance, whilst others that are great, full, opulent, free from troubles, and prosperous in the World, are both exceeding mi­serable and very Beggers; And yet thou art most just, equall, righ­teous in all thy doings, wayes, and dealings with men. Thy mercy O Lord is plenty with Poverty. Thy blessing is pure reall, refined Ri­ches, having no mixture of sorrow, care, or fear in it. Thou O God fillest the empty, thou satisfiest the hungry and thirsty with good things; when the wickedly wealthy are empty both of Grace, comfort, peace and contentment, though they be brimful, yea though they runne over with Abundance. Let not Christians therefore, O Lord, fix their eyes or set their hearts upon earth, or earthly things only, as if there was no Hea­ven [Page 51] for them to look upon, or no Celestiall riches for them to desire and seek. But let them account all sublunary enjoyments but fair and fading Flowers: which thine Anger can and will both blast and wi­ther in a moment. Let them not prefer a muck-hill before a Mine by esteeming gain more then Godlinesse. Let them not strangle their souls with a silver Snare, nor suffer themselves to be catched in a Net of Gold by either an inordinate Love of, or an over-eager, and sinful guest and pursuit after Riches while they live, lest when they dye their I­niquity and Calamities teach them their folly, upbraid them with their phrensy, and sting them for ever with unexpressible misery. Grant this O thou who art rich in Mercy, for his sake in whom are hid all the Treasures of Wisdome, reall Wealth, and Happinesse Jesus Christ, Amen.

Divitiae sine Gratia nocent, affligunt; vexant, premunt,
opprimunt, irretiant, interficiunt.

VII. Of Covetousnesse; And Covetous Persons.

'Tis a Thief that steals a man from himself leaving him his treasures, but robbing him of an heart to use them. Tis a Wolf in the heart, that must daily be fed, yet at length kills the Caterer who provides for it; and besides, while he lives it torments him with continuall pain, fear, trouble. Tis a gulf which cannot be filled up with the Curtius of plenty: A whirl-pool, which though it should suck in, and swallow up both the Indies yea and the whole World, would yet be both empty and hungry. Tis the rickets of the soul that keeps it from growing in grace. Tis the spring from which flow those muddy stinking streams of baseness and dishonesty. [Page 52] The Center, in which the lines of cruelty, bribery, ambiti­on, theft, murder, usury, oppression, injustice meet. Yea, all evils grow, sprout, and proceed from this bitter1 Timothy 6. 10. Root and are bred in the womb of avarice. Tis the shop, the forge [...], where all wickedness is wrought, and formed. Avari [...]ia for­nix est in qua omnia Jesu Christi opprobria, sputa, clavi, lancea, fla­gella, spinae, crux, mors, & caetera passionis instrumenta procusa et formata. Tis the Boulimia of the mind, which inlarges mans appetite and desires beyond all capacity, and possibility of being either pleased, or satisfied; for Dum sitiat sedare sitim, sitis altera crescit; The heart like the Horse-leech still crying, Give, Give. The gluttonous earth may as soon be satisfied, yea cloyd with dead bodies put into its hungry stomack, its empty Bowells, as an avaritious heart can be fild with baggs of gold or silver. The Sea can as soon be calm, in a violent tempest, yea in the most furious Herricano, as that mind can be quiet which is stirred with stormie desires after wealth. A covetous person is an Ahab, longing, sickning, dying for a Naboths vineyard. He's a Leviathan in the Ocean, a Pike in the pool of this world devouring by oppression, depopulation, uncharitablenesse, &c. the lesser frie, the poor, like Saul, he's busie and diligent in seeking of Asses, even when a great, a glorious Kingdome is offered unto him; He's sick of such a disease as makes a man die of famine in the midst of plenty, he's a Bank-rupt with a great estate.Marsil Fi­cinus Lib. Epi. 3 [...]. Non est bonum haec habere quae dicuntur bonae, nisi bonis dignus fueris; Bonis enim non fruitur nisi bonus. And both in life and death he is a felo 'de se. He alwaies wants what he hath, and this is part of his punishment (as one said to Alexander the Great) that he shall neither with enough, nor yet with too much be con­tented. He hath Caninum appetitum, so that nothing but either Death or Grace can take the greedy Muck-worm of avarice from him. He's like that Lapis chelidonius which retains its vertue no longer then it's set in Gold. Wealth and his heart like Hippocrates Twins, laugh and cry, live and dye to­gether. Like those Barbarians, who rejoice at, and blesse the Sunrising, but mourn, and curse it when setting: he's only thankful foe prosperity, and pleased with plenty, for [Page 53] losses, wants, and crosses, do fret, torment, distract him. Hackw A­polog. p. 404. et Sive tonius. Avarice tis the souls madnesse, witnesse Caligula who set up Stews in his Court and Palace, prostituting therein Boyes and Women to get money by it, and not herewith content he would sometimes walk upon heaps of Gold and Silver, and sometimes as they lay spread abroad in a large Room roul himself up and down stark naked upon them. Bias his Probleme, Qua re non es lassus? luerum faciendo: Quid max­ime delectat? Lucrari, is, if not a Covetous mans whole Bible, yet at least a most Canonical Text therein, upon which his life is a commentary, and to which he conforms his Actions, his practise, with very much delight, yea with all his heart. He is an Alchymist that extracts gold not only out of dirt, or dung, but sin also, and saies withHackw. A­polog. p 4 [...]4. Vespasian, bonus est o­dor lucri ex re qualibet. He (like a Lapwing) hath a Coronet, an immortall soul to prize, and to take care of, yet feeds upon excrements, and like a Worm both lives and dies in a dung-hill: he like the conclusion of a Syllogisme semper se­quitur deteriorem [...], and his Motto may well be, I [...]opem & miserum me copia fecit, Wealth hath made me a miserable beg­ger. What Diogenes said to Alexander i [...]iting and perswading him to leave his Tub and follow him, every man may tru­ly say to Avarice tempting him; In following thee Alexan­der (thee Avarice) I shall forsake my self, and in being thine I shall cease to be my own. A worldling with Alcibiades pla­ceth his chiefest felicity in getting and keeping of goods, and is most troubled that when he dies he cannot (like Her­mocrates) make himself his own Executor; being as unwilling to be divorced from them to whom he hath espoused his af­fections, as he was who when he found the certain symtoms of death upon him commanded his bed to be set up betwixt two Chests which he had filled with money, and himself to be layd thereon, saying; let me lye betwixt my friends, and enjoy them as long as I can, these I have most loved, and when we are parted, I have no hope to find any other friends. Rainold. O­rat. p. 128. Tyridates King of Armenia called Nero his God; a cove­tous personHeylyn. Ge­og. (like the Romans who erected a Temple to [Page 54] Dea pecunia and worshipped her in it in the figure of a wo­man holding a Cornucopia in one hand &c. at if all happiness did consist in Riches only) makes Gold his God, and hath that infamous brand ofEphes. 5. 5. Idolatry set upon him by the hand of truth it self. How more then bru [...]ish then are all those men and women who adore that which they should trample under their feet! That hope to find fresh and sweet springs in a wildernesse where no water is, nay in a broken Cistern: That promise to themselves beautifull, and pleasant fruits from a dry root, or a dead tree, That expect (without ma­king any other provision for themselves) to live upon fly­ing birds because sometimes they light, and settle upon their ground. That have no other Balm to apply unto their wounded Consciences but Money. That neither have not care for any other Evidences but their Deeds for their lands. That think to unlock the narrow Gate of Life with a Gol­den key. That like a Silk-worm kill themselves with wor­king for others, spinning the thred of wealth out of their own Bowels, and yet can make with all [...] toile, art, and pains but a spiders web, which either the hands of enemies, or the B [...]esome of destruction, or the wind of Gods displea­sure, can and will both easily and certainly break, sweep down, and blow away; That deny and deprive themselves of all Comforts, to make both themselves and their poste­rities miserable. That acknowledge, as it were, a statute of, that morgage, nay sell their souls for a little wealth, that so they may buy a corruptible fading inheritance for their Children, although to purchase that, they are sure to for­feit and lose both Heaven, happinesse, and their own souls. That both lay and giveEsay 9. 18. fire to a train to blow up and con­sume thoseI do earnest­ly desire all covetous, irre­ligious Parents seriously to consider of and tremble at these few a­mongst many places of scrip­ture. Exod 34. 7. Job. 18. 19. Job 19. 10, 11, [...]5. 22. 23. 28. houses and lands which they have built upon, and bought with the ruines of others. That feed their Chil­dren with poysoned dainties, ThatProv. 3. 33. sow their Lands with Sinne for their off-spring while they live, which will bring forth no better fruits, nor yeild any other harvest but in­famy, beggery, curses and misery unto them, and intail to­gether with their inheritance, the wrath of God upon them. Certainly those that do thus are equally mad, and miserable, [Page 55] for (as that Blessed and Pious Martyr Bishop Hooper said) the gains of the World with the losse of Gods favour is beggery and wretchednesse. And all they are such and so doe who preferre Earth before Heaven, plenty before piety, for they will one-day (to their grief, shame, and astonishment) find, that their greenest hopes will be blasted, their Aegyptian reeds broken, their strongest holds demolished, that their honey will be turned intoProv. 20. 17. gall and gravell, and that their wealth will end in wants and endlesse misery.

Alexander the great going upon a hopefull expedition, gave away his Gold, and being asked what he kept for himself, he answered, Spem majorum, & meliorum, The hope of better and greater things. But these infatuated Mammonists give away their hopes of the most choice and precious things, Christ, Heaven, Pardon, a good Conscience, Salvation, &c. and reserve nothing but their Gold, and the guilt both of over-loving, and sinfully getting it. And although they may or doe expect a plentifull harvest after so laborious and troublesome a seed-time, yet they will find, that they have only plowed upon a Rock, laboured in the fire, sown the wind, and therefore that they shall reap nothing but the whirl-wind, forProv. 10. 2. Riches profit not in the day of wrath, sayes Solomon. And a greater then Solomon, God himself saith, Ezech. 7. 19. their silver and their Gold, shall not be able to deliver them in the day of the Lords wrath, they shall not satisfie their souls neitheir fill their Bowells. Let us then as we desire not to be spirituall beggers and everlastingly undone, with an holy greedinesse covet the best gifts, and strive to be vertuous and pious, sincePlato. Omne super terram et sub terra Aurum non est ex ulla parte cum virtute comparandum. Let us with an indefatigable diligence labour to be rich in faith and good works: And let us with an holy scorne trample upon shi­ning dirt, and that thick clay, wherewith, whereby, and wherein so many are both soiled, and suffocated, defiled, and destroyed, remembring alwaies that man is de terra, & ex terra, sed non ad terram, nec propter terram; And also seriously consi­dering, that Avarice is one of the Divells strongest toiles, wherein he takes, a Drag-net, wherewith he catches, and a [Page 56] pioner whereby he both undermines and kills the soul. Su­perbia clausit Diabolo coelum, Gula primo parenti abstulit par adi­fum, Avaritia diviti aperuit infernum. All covetous persons are spiritual Idolaters,(i) Heylyn. Ge­og. p. 790. so that what the people of Brasile said to the Spaniards holding up a wedge of Gold (g) viz. Behold the God of the Christians, may truly and sadly be objected to, and charged upon all avaritious men and women; for they make goods their God, account gain, godliness, and so do treasure up wrath instead of Wealth,Prov. 3 33. Curses instead of Riches to themselves, and their posterities. Having thus presented to your view (though very unskilfully) an Ana­tomy of that loathsome, meagre, unsavory, unprofitable car­casse, worldly mindednesse, together with a true (though unlively) picture of the folly, indigency, slavery, and mi­sery of all covetous persons; I shal now commend to your consideration a duty which Christ commands,Matth. 6. 20. But lay up for your selves treasures in Heaven, &c. Beg earnestly, cry mighti­ly to God for his favour, and carefully endeavour to keep your selves in his Love, labour for a justifying faith, for pu­rity, humility, and sincerity of heart, for holinesse and all heavenly Graces, &c. For these are such Treasures to which all the Indian Mines are but dust, heaps, empty Exchequers, or Gravel-pits; and in comparison whereof the rarest, the most precious Jewels in the World, are but Glasse and flints. As so many spurrs therefore to quicken, or Arguments to perswade you to expresse your Loyalty to the King of Righteousnesse your Soveraign by your obedience and con­formity to his will and Commands; and also to prevail with you, even for your own sakes, and the eternal good of your Souls, Conscientiously and carefully to put this duty (the pious performance whereof you will find to be equally ne­cessary, profitable, and comfortable unto you) in practise consider,

1 First, That these Celestiall treasures are not only perma­nent, but they are also reall Riches, such as will make you truely everlastingly great, honourable, wealthy, happy.

2 Secondly, Consider, that these and only such treasures, are suitable to the nature and necessities of the soul. Gold they [Page 57] say is good, Conira palpitationem cordis, against that trouble cal­led the palpitation or trembling of the heart, but it cannot cure a wounded spirit, nor so much as ease a heart that's bur­dened with the sense and fear of Gods dreadfull wrath for sin. The Soul is a spirituall substance, and therefore it cannot be fed, contented, maintained, or preserved, with mundane mer­cies, or carnal comforts, though shel was Emperesse of the universe. No, nothing but a saving interest in Christ, peace of Conscience, a sweet communion with God, victo­ry over all her spirituall enemies, assurance of Gods mercy in the full and free remission of all her Iniquities, &c. can quiet or satisfie her. And therefore she cries out in her pangs, wants, and serious reflexions upon her self when she is ei­ther scorched with Gods hot displeasure, and fiery indig­nation, or warmed with the Beams of Love and Mercy dar­ting from the Sun of righteousnesse, and shining upon her, as that Martyr John Lambert did in the fire,Fex B. of Martyrs. vol. 2. p. 427. col. 2. None but Christ, None but Christ; He alone being able to quench her thirst, to satisfie her hunger, to grant her desires, to supply her wants, to cure her maladies, to support her under pressures, to ease her of her burdens, to vanquish her ene­mies, to resolve all her doubts, to revive her in her swou­nings, to strengthen her in her languishings, to give her cor­dials in her faintings, to secure her from her fears, to com­fort her in her sorrows, to calm her in, to sanctyfie unto her, and to free her from all her troubles, by confirming her faith, increasing her graces, multiplying her Joyes, and esta­blishing her peace in the firm assurance, and cleer Evidence (by his holy Spirit) of his free, infinite, eternall, unchange­able love unto her, the full satisfaction given by him to the Justice of God for her, and his free miraculous redemption of her, from her spirituall thraldome, from the curse and rigour of the Law, from the raigning, condemning power of sin, and from Satan, wrath, eternal Death, and Hell.

Thirdly, Consider, that these divine Treasures will afford you reall comforts in the dark, cloudy, showry daies of ad­versity; yea in the saddest condition: whereas all those sub­l [...]nary injoyments, comforts and contentments which the [Page 58] worldly minded in their prosperity do so much admire, de­light, and so eagerly pursue if you seek to them, when you are afflicted, tempted or dejected, for relief, deliverance, or consolation, will answer you as the2 Kings 26. 27. King of Israel did that distressed woman in the Famine of Samaria, when she cry­ed to him as he passed by, Help my Lord, O King: If the Lord do not help thee, said he, whence shall I help thee? Ri­ches will answer, it is not in me to succour, solace, or save you. Honour, power, pleasure, &c. will answer too, nor in us; For all we cannot make or give you an healing plai­ster for your hurt. We cannot cure the wound which the fiery Serpent of sin hath made in your Consciences, nor take out its painfull deadly sting. We can neither make your peace with the Lord, shield you from his mortall arrows, interest you in his tender mercies, procure the yearning bow­els, nor purchase the precious bloud of Jesus Christ to sanctifie or save, to cure, or comfort you. Thus and no o­therwise will they answer, own, befriend, and bestead all those in the day of their visitation, that have made earth their Heaven, Honour their Idoll, Opulency their Deity, the World their God, and Greatness their Happiness.

4 Fourthly, Consider, that you may have a Confluence of all temporall blessings, and yet be both hated and Cursed of God. You may have all the good things of this Life, and yet be bad men. You may enjoy the world, and yet want Christ, and so be truely, eternally wretched, undone, rui­ned for all that, Quid enim prodest si omnia habes, eum tamen qui omnia dedit non habere? 'Tis not lucre but losse, 'tis not wealth but wants, yea beggerie, to have all the world from God, if that God who made the World, and gives us all things, be not our God. But if you have these spirituall treasures, then you will enjoy Christ, and with him all thingsRom. 8. 32.. Will he who hath freely given us gold, denie us clay? Will he who hath bestowed pearls upon us, refuse to grant pebbles to us? Will he who hath cloathed us with Robes, denie us Raggs? will he who hath given us Diamonds, denie us dust or dirt? No,* 1 Cor. 21. 22. 33. no, do but read that great Charter of all true Christi­ans, which (like the Laws of the Medes and Persians) will [Page 59] never be altered, nor repealed, and there in Golden Letters you may run and read the portion, priviledges, and inheri­tance of every true beleever. All is yours (saith that great Apostle) whether Paul, or Apollo, or Cephas, or the World, or Life, or Death, or things present, or things to come, all are yours, and you are Christs, and Christ is Gods. So that every heavenly min­ded Christian (as well as a holy Corinthian) having a deed of Gift made to him by God, written with Christs bloud, sealed by his holy Spirit, and witnessed by his faithful Ser­vant, pious and blessed St. Paul, of such precious, inestima­ble Riches, may truly contemningly say to the World, when she Courts him to imbrace, covet, love, Idolize her, and saies (as the Divell did to Christ when he tempted him to worship him) All these things will I give thee, sugred pleasures, gaudie riches, glittering pomp, swelling, studi­ed titles, down [...]e ease, rosie delights, dazling Majest [...]e, &c. asDan. 5. 17. Daniel did to Belshazzer, when he promised him Riches, honour and promotion to interpret his Dreams, Let thy gifts be to thy self, and give thy Rewards to another. And asGenes. 33. 9. Esau did to his Brother Jacob when he tendred his pre­sent to him, I have enough, keep that thou hast thy self. For how can they want any thing, whose Husband is not only kind, loving and faithful, but also both the Lord and Heir of all things: and whose Father (the God of truth) hath promised to give to his Sons Wife, every sincere Christian, for a Dower or Jointure, bothPsalm. 84. 11 Grace, Glorie, and eve­ry good thing.

Lastly, Consider, that an holy greecinesse and covetous­nesse 5 after these ever enduring treasures, these best gifts, an indefatigable diligence to attain them, a restlesse care for them, and the setting of your hearts, the fixing of your affections intirely upon them, is both the best and surest way to pro­vide not only for your selves, but for your posteritie also. For if God be your Father he will be your Childrens Guar­dian, he will take the charge of them, and care for them, so that they shall neitherPsalm. 37 25 want nor be wronged, since the Lord is not only able but willing to protect and supply them: And it's a truth equally bright and comfortable, [Page 60] that the Children of religious Parents who have had no o­ther inheritance, portions, or legacies but their faithful pray­ers, holy Counsells, and pious Examples to settle upon them, or be queath unto them to live upon, and to set up withall in the World, have yet prospered, come to honour, and been blest with both plentie and felicitie: whereas the off-spring of the wicked, who have been left heirs to very vast summs of money and great estates, have come to a mor­sell of Bread by reason of Gods either secret, or visible (but alwaies most just) curse upon what they enjoy, for either their own or the sins of their fore-fathers, in wickedly get­ting, unlawfully keeping, or sinfully abusing and mispen­ding of them. Male parta male et cito dilabuntur. Besides, Injusta lucra breves habent voluptates, longos autem dolores. The momentanie pleasures of unjust Gaine will be imbittered and punished with eternall pains, and sorrows.

The Prayer.

O LORD, so desirous art thou to save, and so unwilling to de­stroy the miserable, undone (because wicked, and rebellious) Children of Adam, whose Life on Earth is both a Warfare and a way­fare, a Fight and a voyage, that thou hast both provided them a Ma­gazine, and set them up, great, yea glorious, Land-marks (The Ho­ly Scriptures) to furnish them with Weapons to subdue all their Ene­nemies: And also to afford them Light, and to give them Direction whereby they may safely saile by those Shelves and Quick-sands that threaten to ruine and swallow up their Souls in their passage to eterni­ty. And further as one of the greatest and most mischievous of them all hast in love to their Souls acquainted them with the danger, mischief and misery of Avarice, that so they may both fear, avoid, decline and escape that Soul-wracking, Soul-ruining Rock: Blessed God add one Link more I beseech thee to the long, the precious Chain of thy free Love, and rich, immerited Mercy, Give Christians hearts I pray thee to hate Covetousnesse: Let not their Affections O Lord be riveted to [Page 61] earthly things. Let them not set up Gold or goods in their minds a­bove their good God. Let them not sinfully love or seek that here which will either leave or betray them, when they come to lye under black and sad Providences, under the burden, anguish, trouble, and terrours of a wakened Conscience, and the affrighting, confounding Arrest of Death. Give them Grace, O Lord, to covet the best Gifts, and then the best of Gifts, Jesus Christ, that reall Indie wherein all the most precious, I never-failing Mines of Saving Grace, heavenly Blessings, spiritual Joyes and Comforts, ever­lasting Treasures, purest sweetest pleasures, highest Honoures, and e­ternal Felicity are to be found, and gotten, will be given unto them. Let them, O Lord, make Christ their All, and then they will be sure to want nothing. Let all their, fresh springs be in thee, and then dry and broken Cisterns, Creature-comforts will neither deceive nor de­stroy them. And let all, O Lord, that enjoy the Gospel of Jesus Christ both remember and consider with timely Care, and Fear, that co­vetous Persons are not written in the Book of Life, and enrolled in Heaven, but that they are Registred, Listed and put by the Lord in­to that black Catalogue and Muster-roll of hainous Sinners, and odi­ous Idolaters, whose souls shall never enter into Gods rest, Kingdome and Glory, Amen.

Avaritia Averni est porta, pietatis Gangraena,
Honestatis Tinea, Mors Animae.

IX. Of Pleasure.

ITs an Itch that overspreads all the senses till it grow an incurable disease. A hand which tickles us like Trouts to our ruine. A Tarantula that stings men so, as to make them die laughing. It deprives us of our Palats, so that we cannot tast any sweetnesse in the duties of holinesse, and ser­vice [Page 62] of God. It's pleasing but dangerous Opium to the soul, and hath a Sirent tongue, wherewith it sings such Melodious Lullabies unto it that at length the heart is laid down by it so fast asleep in the Cradle of security, that nothing but either the thunder of threatning, or the lightning of flaming wrath and scorching anger, or the fire of Hell flashing in the very face of Conscience can awaken it.All subluna­ry delights, pleasures and contentments Gustata magis quam potata de­lectant. Cicer. Tusc. lib. 2. The top of the cup is ho­ney, but the bottome Gall. It at our first acquaintance with us, smiles upon us, and bids us welcome, but afterwards it scourges us with Scorpions. By it men and womenHackwel Apolog p. 458. like the Jesters of Heliogabalus, are smothered with violets, and buried under Roses, a bitter sweet death. Voluptuous persons like theSr. Antho­ny Shirlies re­lation. Kings of Persia, doe Hauke at Butter­flies with Sparrows, their lusts make them pursue vanities. They are like theHowel in the Life of Lewis 3. French, of whom one saith in regard of their Inconsideratenesse that they are Animalta sine praeterito & futuro, Creatures that have no respect either to time past, or time to come. When they have tired, glutted, and turned the edge of their lusts by a full and free injoyment of their dar­ling lushious delights, and their foolish, filthy pleasures, they say of such a day or time as theBurton me­lancholy. Barbarous Prince did of that when he saw Julius Caesar and his gallant Romane Ar­my, that he had now seen the Gods, and that it was the hap­piest day that ever he had in his life. And as the Glutton did at a great feast, sure there is no other Heaven but this. They are like that Cardinal who said he would not give his part in Paris, for his part in Paradise. The Alpha of pleasures is mirth, but the Omega mourning. It's a false fire, an Ig­nis fatuus, that lights, leads, and betraies those who follow it to danger, dishonour, destruction; It's a soft, sweet, pleasant Gale that fills the sails of mens corrupt affections, and wasts them delightfully, down the calm streams of carnall Joy, and sensuall pleasures into the Mare mortuum of everlasting la­mentation. It's like the Apples of Sodome very beautifull without, when within there's nothing but dust and rotten­nesse. Like some pictures exceeding fair and amiable if look't upon one way, but most ugly and deformed if beheld ano­ther way. It hath a weight of lead on the one hand as well [Page 63] as a wing on the other, a sting as well as a speckled skin. And when best or sweetest, it's but honey and Aloes, wine and water mixed together, nay many times it stings the heart so painfully, that even while smiles sit upon theProv. 14. 13. face, sighs and sorrowes fill and pearch upon the spirit. That ve­ry day, saith Marcus Aurelius, when I triumphed in Rome open­ly for my Victories, my heart wept secretly. Pleasure it strangles the soul with silken halters, smothers it in a bed of down, throws it from a Tower of Pearl, stabs it with a Golden dagger, kils it with a delicious banquet, and drowns it in a Sea of Wine. The infatuated Lovers of it are like Speed Cro. p. 85. Domitian, whose delight was, to catch and kill flies. LikeHackwel A­polog. p. 463. Nero who used to fish with golden hooks, and nets drawn with purple coloured Lines for Gudgeons. Tis like Diogenes his laqueus melleus, delightful but deadly. A volup­tuous person is an Aetna, alwaies burning within with foo­lish and filthy desires, and often flaming out in Acts of im­purity, beastialitie, impiety; Hee's an Israelite dying with Quailes in his mouth. Pleasure it's like a Favourite, both a summe and a cypher, in a very little time, all and nothing, she serves and deludes her Lovers (as tis said the Devill hath done some witches) glving them shining leaves, instead of reall Gold, and proves an empty cloud instead of a Juno to those that embrace her. She decoys men into snares, and dangers, and instead of a pleasant walk she proves at last a deep pit and a narrow ditch to her lovers. For although they doe preferre Dalilahs lap before Abrahams bosome, yet they will one day most certainly find that all those fleshly, vain, and sinfull pleasures, whereon they have doted, and wherein they have lived, will be Serpents and stones, instead of fish, and bread, and but Thornes, Thistles, Briers, instead of Grapes, Figgs, and Flowers. Pleasure tis like anHeylyn Ge­og. ex Ovidio. p. 726. Ae­thiopian Lake, at which whosoever drinks, it makes him (they say) either mad, or drowsie. Tis like small beere, or water in a fever, which doth not quench but increase the thirst; and though at first it may be pleasant, yet afterwards it is al­waies dangerous, and often deadly. Tis that Green fruit which breeds the worm of an evill Conscience in their souls that feed too greedily, too long, and too much upon it.

The Prayer.

O LORD, thou knowest that the Devill that equally cunning, cruell and implacable enemy of Mankind doth both long and la­bor to take, possess, and command that Royall Fort the heart. In Or­der whereunto he uses both Fraud and Force, Arms and art, that so if he cannot conquer it by Battery he may yet gain it by Treachery, or flattery, and if he cannot by affrighting, that then he may by alluring have it yielded up unto him. Now to the effecting of this bloudy design upon too many, he knows that an inordinate, excessive Love of sensual pleasure is very useful and contributory, prevalent, and successful: vo­luptuous persons being never vigilant, and very seldome valiant, re­solved and constant opposers of his Assaults, suggestions, and sugred insinuations: Self-denyal, Mortification, Precisenesse and Holinesse be­ing too rough, too sharp, too hard, too uneven and too troublesome a way for their delicate, their tender Feet to tread upon and to walk in. Be pleased therefore, most blessed God, who art the only overflowing, ever­flowing Ocean of all true Joy, really-sweet pleasures, and refined de­lights, to grant that all the streams of Christians affections, may runne down right, pure, and holy Channels into thee. That they may relish that incomparable pleasantnesse which is to be found in thee, thy Word, Worship, waies, and love, that so all carnall pleasures may be sowr, bitter, and unsavory unto them. Let not, O Lord, Satan poyson them with candled delights or sugred sensuality. Let him not convey their death in Honey, nor drown them in Rose-water. But antidote them, I beseech thee, and preserve them against his mortal potions, and his murdering Stratagems by convincing of them that Satan though he may seem a Friend will be sound a Fiend, and that although pleasure may by his jugling and through the bemisted eyes and deluded sight appear a seemingly innocent Dove unto them, yet if it be immoderately prized and pursued by them) that it will certainly be found a fiery deadly, Serpent which will sting them with immortal, incurable, intolerable sorrow, ter­rors, torments, Amen.

‘Voluptas obcaecat, titillat, pascit, placet, perdit.’

X. Of Health.

'TIs a Jewell not valued because common. 'Tis the so­lace of life, without which all other outward mercies are both unsavory and dead, this being the soul that both a­nimates them, and the ingredient that gives a delightful re­lish to them. 'Tis a Venice Glasse, easily, quickly, irreparably and very often unexpectedly crack't and broken.Pliny. Nat. Hist. 'Tis a Bird or flower but of one day's life and continuance, a guest or friend that doth but call or visit, not stay with us. It na­turally kills fear, breeds security, feeds to wantonnesse, ex­cites to pleasure, spurs on to vice, inables to sin, and with­out Grace, it's both the souls sicknesse and death. The want of it, makes men impatient, discontented, unserviceable, the fruition profane. If God deny this mercy to a man although there be a confluence of all other creature-comforts, yet he is but like one clothed with Gold, Silk, or Tissue, adorned with Jewels, crowned with Honours, feasted with dainties, cheered with the rarest musick, comforted with Cordials, surrounded with a faithfull wife, and with dutiful, hopeful Children, attended with reall friends, skilfull Physitians, obedient servants, and laid upon a bed of Ivory, in a chamber richly furnished with all his bones out of Joynt and broken. 'Tis usual for the sun of health to arise cleer, to shine bright in the morning, and to set in a cloud of sicknesse at night. How easily, quickly, will a fiery fever devour and consume it? An Aery colick rack, yea ruine it? A watery dropsie float and drown it? or an aguish earthquake shake and swallow it up? The elements are all up in arms, and at civill warrs within the body naturall, as heretofore the Saxons in the time of the Heptarchy was in the body politick of this Nati­on, each of them contending for victory, and aspiring to a Monarchy, over that Microcosme, Man; (non enim datur [Page 66] temperamentum ad pondus) and when any of them prevails and triumpheth over the other Competitors, Health is then both wounded, vanquished, captivated, and commmitted either a close Prisoner, to a dark room, and a weary languishing restlesse bed by sicknesse, or else it's condemned, and execu­ted by death. A thousand enemies combine, assault, belea­guer it; and either by the furious storme of a suddain vio­lent unexpected distemper, they force and surprize it, or els by a lingring lasting siege of pain and weaknesse (as by con­sumptions, &c.) they famish and conquer it. Health 'tis a Bibulus triumphing in a Chariot 'ith morning and lying in the afternoon in a Coffin.

A Ca [...]sar now very well, on the top of the hill of honour and power, and anon expiring with wounds in the Senate.

A Quintus Scapula while supping and feasting himself, tur­ned into, and served up for a Banquet to the worms.

An Aufejus while dining dying.

A Valla who as he was drinking Honey-wine, had the gall of death put into his cup, by the hand of providence, and so departed out of the vale of the dying, into the vale of the dead. Tis both a Conqueror and a Captive in a day, hour, moment, 'Tis a Cyrus strong, secure, prosperous in the mor­ning, and before night slain by Tomiris, Death.

The Prayer.

O Most Mercifull and most Bountiful Lord God, thou hast not not only given unto man a being, but a well being also upon Earth. Nor hast thou only built him a stately Palace this World to dwell in, and furnished every Room, every part thereof with necessa­ries for his entertainment to make his abode therein desirable, but thou hast also deck't, and adorn'd it with infinitely various, and admira­bly curious delightfull things to make his life pleasant. And as the top-stone, the choycest of all outward Favours hast given him health with­out which he could not comfortably survey, use, or enjoy them. O let [Page 67] good God thy Munificence and Mercy be so sanctified unto us, that the sense of thy goodnesse and bounty may humble us that professe our selves to be Christians for our undervaluing and abusing this eminent, sweet, excellent blessing by luxury, by idlenesse, 'gluttony, drunkennesse and wantonnesse. Ingage and indear our hearts by thy Love to thee, make us carefull to imploy and improve all our Talents to thy Glory, and grant that we may both fear, scorn, and hate to consume our precious time, to spend our marrow, to waste our strength and to destroy our health in drudging for Satan, and in pleasing, fewelling, feeding our vain, vile, carnal and cursed Lusts. Let our hearts be sound in thy Statutes, that thou moist not punish us with rottennesse in our Bones. Make us O Lord sick of sinne, that sicknesse which is the fruit and punishment of sin may either be withheld or removed from us, or however sanctified unto us. And be thou blessed to heal our diseased souls, and make us holy, for otherwise healthfulnesse of Body will not be a Comfort, or Mercy, but a Crosse, and Judgment to us. Grant this for Jesus Christ his sake, Amen.

‘Salus et Sal, & Sol est humanae vitae.’

XI. Of saving Faith, and Sincere Love.

FAith, tis a Diamond set in the Ring of the soul by the spirit of God: other graces, and vertues enamell, beau­tifie it, this gives worth and value to it. 'Tis the uppermost link in the Golden chain of Grace, joyning, uniting, e­spousing a true believer to Jesus Christ. 'Tis the hand where­by he takes the long white Rayment of Christs Righteous­nesse out of the glorious wardrobe of his infinite merits to cloath his soul withall, which is stript stark naked by A­dams [Page 68] fall, and become both ugly and filthy through actual sins, that so God may not behold the spots and deformity thereof to loath and abhorre it: And 'tis the hand also which not only receives, but applies that Soveraign Plaister made of Christs precious heart-bloud to the soul for ease, cure, com­fort. 'Tis the mouth that sucks the full and sweet Breasts of Divine promises, to refresh, feed, nourish and strengthen the inward man.One saith of humane learning that if the face [...] thereof could be seen it is fairer then the morning and evening star. Aeneas Silvius, in an Epistle to Sigismond Duke of Austria How infinitely more amiable, delightful and beautiful then will the sight of Jesus Christ who is white & ruddy, yea al­together love­ly (Cantic. 5. 10-16) by Faith here and for e­ver in glory hereafter be to a believing, glorified Soul? And saith Aug. Habet fides O­culos suos quibus quodammodo videt verum es­se quod nondum videt. Aug. Epi. 222. 'Tis the eye by which a true beleever sees▪ God through the thickest cloud of sin, in the blackest mid-night of affliction, yea in the darkest dungeon of tentation or desertion, smiling upon him in the most amiable face of Jesus Christ. 'Tis the wing that carries Prayer to the Throne of grace, and the usher that leads the soul home (to Heaven) and there leaves it. 'Tis a Peter catching hold of Christ, when ready to sink in a Sea of perplexitie. It's a Sun that may be misted with fears, and darkned with doubtings, but can never be totally or finally eclipsed by despair; for a Chri­stian may lose his feeling, but it's impossible for him to lose hisJosuah 1. 5. compared with Hebr. 13. 15. union: He may indeed want for a time the lustre, but he cannot for ever be deprived of the light of Gods coun­tenance. Like a tree in winter he may seem to others, yea and to himself too to be dead, yet even then his root is full of sap and alive, his heart hath saving grace in it, for his life is hid in Christ: he hath an immortall seed in him which can­not perish though (like fire under ashes) it may be couered, and for a time not discerned, either to grow, or burn; and therefore he will certainly (likePsalm. 1. Davids tree) be both green, well liking, and fruitful again. These being truths to me like the Sun-beams when most radiant, equally clear and comfor­table. 1. That where true and saving grace is once wrought in the heart by the spirit of God, it may indeed decay, but is cannot die. (For this Lamp will alwaies be fed with that Oyl from Heaven) it may be hidden, but it shal not be lost, it may be wounded, but it cannot be killed: For though sin may blurre, and fully a Christians evidences, yet it can­not cancell them, nor shall it ever pull off that seal which the holy Spirit hath set unto them and stampt upon them.

2. That those whom God once loves with his peculiar, his [Page 69] speciall love, shal never become the eternal objects of his ha­tred and wrath. Because whom God once loves, loves heJohn. 13. 1. saith Saint John, to the end, that is for ever.

3. And that none of those who by a justifying faith are espoused to Jesus Christ, (though they may provoke him to frown, chide, threaten, yea punish them) shall ever have a Bill of divorce given unto them by him. Because all such (though they be not so sanctifyed as to have no roots that bear Gall, and the bitter fruits of sin in them, nor so wa­shed as to have no filth, stains, or soil adhere in this world unto them) are fully acquitted of, and discharged from that infinite debt they owed unto God by their Al-sufficient sure­ty Jesus Christ who paid it for them, so that it will never be required of them. And although they be not perfectly, yet they are sincerely pure and holy here, and therefore shal most certainly be saved hereafter. Saving faith, 'tis the only Re­ceipt to cure the dead palsy of Atheisme, in heart and life, the Apoplexy of security, and the best Aqua Coelestis, the best cordial water to revive and cheer up a Soul that droops or faints under the sad apprehensions of Gods displeasure, and for want of a Comfortable assurance of his Love. It's Alcinous his tree in realitie; for it bears precious fruit continually. 'Tis like a Rod of Myrtle, which (saith Pliny) will keep a tra­vailer while he holds it in his hand from being faint or wea­ry. 'Tis alwaies attended with her cheerful Sister, and most faithful Companion, Hope. These two are to the Soul, what Maroellus and Fabius Maximus was said to be unto Rome, The Sword and the Buckler thereof.They are called uniones, because they alwaies grow together by couples Heylyn. Goerg. p. 805. And like those Gemms called Vniones, they alwaies grow together in it. Faith and Hope are as it were the Breasts that nourish, comfort, and sup­port the Soul, affording it et tutamen et solamen (as that Ma­sculine Martyr Agatha said to Quintianus by whose barbarous command her Breasts were cut off) both safety and solace in the midst of all dangers and miseries. A true beleever is that beautifulEsther 8. 4. Esther, to whom Ahasuerus the great King of Saints God Almighty holds out the Golden Scepter of Mer­cy, that he may come into his presence, injoy his Favor and live: for the just shall live by his faith, him God doth love [Page 70] and will honour, but all Vashti's Esther 1. 11. all unbelievers shall be rejected, divorced from Christ, (though Hypocrisie, Mo­rality, wealth or greatnesse may make them like her, very fair to look on) who is the head and Husband of his Church and people for ever. Faith, 'tis a tree that bears those golden Apples, those rare, sweet, pleasant, precious fruits, love to God and his Saints, purity and humility of heart, and af­fections, peace of conscience, victory over the world, chari­ty, joy in the Holy Ghost, courage and constancy in the con­fession and profession of the truth, &c. These are the Daugh­ters that rise up and call their Mother blessed. These are the Jewels that adorn, and the Royall train which attends the Kings Daughter who is all glorious within, yea and makes that Palace (that heart) where she resides and keeps Court all glorious too; for the God of glory, the Lord of glory, and the Spirit of glory do all take up their abode in a beleeving Soul. Faith, 'tis a Stephen beholding a living Christ in hea­ven through a thick and violent shower of stones, when the body is dying upon earth. 'Tis a brasse wall, aEphes. 6. 16. shield wherewith a beleever both repelleth and quenches all the fi­ery darts of the Devill. Hostem visibilem feriendo invisibilem vincis credendo. Our visible enemies may be subdued by striking and fighting, but our invisible Adversary the Devill cannot be conquered but by beleeving. 'Tis that heavenly David which overcomes that spirituall Goliah Satan, and all those uncir­cumcised Philistins, sin, the world, temptations, our carnal hearts, corrupt affections, filthy lusts, and our disorderly, unruly passions, those wild horses which carry us headlong into sin, and run away with the soul towards Hell. 'Tis a divine Apelles that draws the Image of God defaced by sin, to the life again upon the Soul. 'Tis the salt which maketh all our Sacrifices both savory and acceptable, becauseHeb. 11. 6. with­out 1 faith it's impossible to please God. Justifying faith works by love, and lover runs down the several Chanels

We must love God above all things, Appre­nativè 2 In­tensiv [...] 3. Ad­ [...]quatè First of Love to God. Amat enim non immerito, qui amatus est sine merito. Amat sine fine, qui sine principio se cognovit amatum. And his love to God he demonstrates by yielding a willing, sin­cere, constant, and universall obedience to all his Comman­dements. [Page 71] For, Quicquid propter deum fit, aequaliter fit. True obedience doth neither deny nor dispute Gods commands, but obeyeth them all both equally and cheerfully.

2. Of charity to the poor, because he that's freely through 2 grace made a member of Christ, cannot but both pity and relieve Christs members. The sense of Gods undeserved mer­cy and bounty to himself will melt his heart into Compassi­on, and open his hand to distribute unto those that are in want.

3. Of praying and sorrowing for those that are profane.3 The wicked (like those who are infected with the plague) desire and delight to corrupt and destroy others, incourage them to sin, and accompany them in sin: But those that love God, do so love their Brethren in the flesh also, that they both mourn for their iniquities, and earnestly, hear­tily cry to the Lord to convince, convert, pardon and save them.

4. Of forgiving enemies freely, cordially, fully, since no 4 man was ever either so malitious against, or injurious to another, as man was to his maker and Saviour, yet Christ did not only forgive him but dyed also to make an atone­ment for him, and to reconcile God and him, and there­fore for Christs sake, in obedience to his command, and to expresse his conformity to his Redeemer, he will pardon his worst, greatest, and most implacable adversaries, yea and love even those that hate him.

5. Lastly, of sympathizing with afflicted Christians. If 5 one string on a musicall instrument be but touched, all the rest will expresse their fellow-feeling thereof in a sound. If the head ake, the tongue will complain: if a finger be burnt, the eye will weep. And all those whom God hath comfor­ted in their own sorrows, will mourn for others calamities, and grieve for the afflictions of Joseph. Certainly then those are but dead and rotten members which are not sensible of, nor affected with the maladies and miseries of their brethren. Love, 'tis the weight, which moves all the wheeles of the soul in duty: Amor meus pondus meum, Eo feror quocunqne feror, said holy Augustine. 'Tis the spring of all wel-pleasing ser­vices [Page 72] to God.Curtius. Alexander the great had two Friends, Hephest [...] ­on [...] and Parmento Hephesten loved Alexander, Parmenio; the King. God hath two sorts of Friends, good men and bad men. A worldly, wicked man loves God as a King able to protect, promote, honour, provide for him. Nam amici ficti fortunae sunt amici non sui. But a true believer loves Christ as a Lord, Husband, Prophet, with a heart not only willing, but re­solved to be guided, commanded, instructed by him, and to be loyal, dutifull, obedient, chast, faithfull unto him The one fol­lows Christ for loaves, forb [...]y base, low, carnal ends, aimes, designs: the other, to honour, serve, please, praise him. The one because he's great, and bountifull; the other because he's good and holy, the one withers, shrinks, repines, forsakes God, when he is nipt with the frost of adversitie, or threatned with the storms of persecution, being like a tree that seeds and loses both its fruit and leaves in the cold sharp winter of tryals & dangers; and like a Mushroome, without root: But the other like a Palm-tree is not only green in the winter of Affliction, but he will also rather then he will want, deny, or dishonour Christ, goe through flames and flouds, to serve, obey, meet, injoy him. Faith and Love are like a pair of compasses, whilst saith stands firmly fixed with the center, which is God, (nam Circumferentia fidei est verbum dei, Centrum fidei deus ver­bum) Love walks the round, and puts a girdle of Mercy about the loins. There may be a shew of charity without faith, but there can be no shew of Faith without Chari­tie. Rainold. O­rat. p. 320. Cato Vticensis being asked by one, Quem maxime amaret? Respondit, fratrem; my Brother Being asked the same question a second and a third time, still answered, Fratrem, my Bro­ther, and nothing else. Aske a true Believer whom he most really, intirely loves, both his tongue, heart, and life will answer, My elder Brother Jesus Christ. Socrates said often he had rather have [...]. The Kings favour, then the Kings gold or silver. A true beleever had rather injoy the love of God, the light of his countenance, and a sweet Communion with Christ, then ten thousand worlds, and saies withMelch. A­dam. in vit. Luth. Luther, Mallem ego cum Christo ruere, quam cum Cae­sare stare. For Christ is the loadstone to which the needle [Page 73] of his heart doth willingly, constantly, restlesly (though trem­blingly) turn. Nothing can keep, disswade, or withhold him from him, neither enemies, troubles, dangers, nor de­vills, for his love is strong as death, and love alone over­powers all powers.* Genes. 8. 9. Christ alone is the Ark wherein his soul (like † Noahs Dove in the Deluge) can find rest. Faith and love are to the soul of a gracious praying Christian, wherein Amalek and Israel, the flesh and Spirit, are up in Arms, and will continue fighting all the day (during the time of this natural life) asExod. 17. 11, 12▪ 13. Aaron and Hur were to Moses the Servant of the Lord. For although Amalek may, yea doth some­times prevail against Israel, Corruption against Grace: And although (as Moses hands were heavy) a Christians Spirit may be faint or weary, with so long, so sharpe a conflict, yet he (like Moses) being set upon a stone, resting, trusting, and relying upon that chief corner-stone, that precious stone, cut out of the Mountaine without hands Jesus Christ, and being also (like Moses hands steady, fixt, and constant (being upheld by faith and love, as Moses hands were by Aaron and Hur) in crying to and begging of the Lord both strength, assistance, and victory untill the going down of the Sun, till death, he obtains under the great Captain of mans Salvation, through whom Christians are more then conquerors, Jesus Christ, a comfortable happy, glorious Victory over Amalek and his people, Satan, temp­tations, sin, corruptions and all its deadliest enemies.

The Prayer.

MOST Holy Lord God, thou hast not only given unto Christians a glimpse of the Felicity and Glory of Heaven by revealing to them what it is, so far as they are capable to apprehend it, for they can never comprehend it till they enjoy it, and are crowned with it: But thou hast also chalked them out the way that leads to it, offered them [Page 74] an infallible guide to conduct them in it, and promised, yea assured them, if they will accept thy gracious offer, to give them both Leggs and strength to carry them unto it. Thou O Lord art truth it self, inable us stedfastly to believe thee. Thou art Goodnesse it self, grant that we may ardently, intirely love thee. And since without these graces in reality we can neither please nor enjoy thee, Crown us with them, I beseech thee; for these are such sweet Flowers as did never grow since Adam by his fatall fall sowed it all over with venemous Weeds in the Garden of Nature; that so being regenerated, quickened, inflamed, and inabled by thee, we may come boldly unto thee, rely confidently upon thee, set our Affections sincerely on thee, delight chiefly in thee, and rest eternally blessed with thee. Grant this for his sake in whom thou canst deny thy people nothing, Jesus Christ the Sonne of thy Love, Amen.

‘Per fidem in Christo corona in Caelo.’

XII. Of Repentance.

'TIs the Souls return from travailing in the foraign Countrey of sin. 'Tis a Vagabond prodigall,Luke 15. 17. First come to his right mind (being before no better then a mad-man out of his wits) and then coming home to his Hea­venly Father upon the feet ofIdem. v. 21. confession and sorrow; for it's not only far more infamous to commit sin, then to con­fesse it, because nihil pudori esse debet poenitenti nisi non faterl; true penitents should blush at nothing but at the concealing of their crimes: but it's also very dangerous not to acknow­ledge, or to excuse our offences. Quicunque enim sibi se excusat, accusat deo, because either to extenuate our faults, or to plead our own innocency, will both aggravate our sins, and pro­voke the Lord to punish us for our wickednesse: Since the surest way for transgressors to be found guilty and to be con­demned;* Prov. 28. 13. is to † hide their sins and to justifie themselves; [Page 75] for wounds that bleed inward, and poyson that is not vo­mited up, are most deadly. Repentance is an Augustins, a Christians retractation. It makes the soul a Solomon (wise and happy) living as well as speaking or writing an Ecclesiastes. 'Tis an1 Kin. 20. 32. 34. Aramite with importunity, submission and suppli­cation begging the Life of Benhadad (the soul) of the merci­full King of Israel, God Almighty. An humble, hearty, particular, ingenuousProv. 28. 13. confession of all sin; a sound humi­liation and godly sorrow for all sin; a reall detestation of, and an irreconcilable hatred to all sin; a resolute resistance, and constant opposition against all sin; an holy jealousie and Christian vigilancie at all times, in all places, in all compa­ny, and in all our callings and imployments over our con­sciences, affections, hearts, tongues, lives, souls and bodies, to fly and decline all occasions of, all temptations unto sin; a pious care when through frailty, temptation, corruption, or securitie, our souls are become black, [...]oul, and deformed by sin, toGods chil­dren fal, but it's the property of the Devils child to lye stil, Mr. Philpot. Humanum est cadere, [...]ace rebelluinum, resur­gere Christia­num, persevera­re in peecato di­abolicum. Au­gust bath them in, and to wash them with tears of god­ly sorrow til they be white and clean, & to be afraid of ful­lying, of defiling them again. Inanis enim est ista poenitentia quam sequens culpa coinquinat. A conscientious care to do no wrong to our neighbors, or if we have willingly & knowingly injurd any man, to give him ful satisfaction, (for non tollitur peceatum ni­si restituatur ablatum, I have read of one Py [...]rhus that when he perswaded the Sultan Selimus to give the wealth and treasure which he had taken from the Pe [...]si­an Merchan S▪ unto an Hos­pital for the maintainance of the poor; Nay rather, said Selimus, let it be restored to the right owners: and accordingly restitution was made thereof unto them. It would cer­tainly be very much for the glory of God, the honour of the Gospel, the comfort of those that profess themselves to be Christians and the good of their posterity, if they would write after and copy out the honest example of this Turk herein: but if this be called or esteemed foul because a Mahomitan set it, I shall present them with one e­qually fair, and necessary, written by a good Christian, I mean pious and conscienti­ous Zaccheus, Luke 19. 8. And also with one Royal precedent, one noble pattern of our own, viz. King Henry 7th. who in his last Will and Testament willed that Restitution should be made of all such Moneys as had unjustly been levied by his Officers. Speed Chron. p. 993. Go thou then and do like these who ever thou art that art grown rich or great by unjust gain and means, and then the Lord wil pard [...]n, honor, bless thee. But if th [...]u resol­vest wickedly to keep what thou hast sinfully gotten, thy sins wil most certainly find thee out, the wrath of God will pursue thee, his judgments will overtake thee, and his dreadful ven­geance will both fall and rest upon thy soul, estate, name and posterity. Prov. 11, 7. 18. 10. 7. Prov. 3. 33, 16. 8. 28. 8. Ezek. 33. 15. no restitution no remissi [...]n & by conse­quence [Page 76] no salvation: (now by the way, if this rule of St. Au­gustine, which hath been judged & esteemed Orthodox & cano­nicall so many ages, should be precisely observed, and exact­ly conformed unto, then certainly what one said of the Romane Senators, viz. That if they should restore to others what they had unjustly gotten & taken from them, they must go to their ploughs and cottages again, might truly be affirmed of and would be the condition of many thousands, yea millions of great and rich men in the world) And lastly a reall grie­ving for our sins, more then for our sufferings, and that we have provoked, dishonoured God more, then that we are punished by God, are the marks, the Principia constitutiva of true repentance. Repentance 'tis a setting of the soul a­gain (it being double dyed, and twice dead in Originall, and in actuall sin, and pluckt up by the roots through delight and continuance therein) in the rich soil of Grace, and a watering of it with tears of contrition, and the bloud of Jesus Christ (as Hortensius did his Plane trees with wine, (if I may so speak without a Solecisme) applyed by a justifying faith to Revivification and fruitfulnesse. 'Tis the conditi­on of that Obligation, without the performance whereof the Soul cannot be discharged from the debt of sin, but remains lyable every moment to be arrested (without all possibility of either flying, hiding, or defending it self) by that irre­sistable, inexorable Serjeant Death, to be tryed and cast upon that Bond in the high Court of Gods Justice, and after a verdict given up by Gods Law, and its own Conscience a­gainst it, to have judgment and execution served upon it, and then to be thrown into the Prison of Hell, there to lye without baile or Mainprize for ever. 'Tis a well of everlast­ing life, Springing up in the heart, without which there is no possibility of being holy, no promise of being happy. 'Tis a soul in travaile of those spirituall Twinns, Pardon, Peace; pain'd and tortured with many grievous heart-ren­ding pangs (for Gods Children have alwaies their hardest la­bours of their choycest, sweetest, greatest mercies,) but at length by an Almighty wonder [...]working hand and power, safely, seasonably, joyfully delivered. 'Tis the plank on [Page 77] which the soul gets when dasht or wrackt upon the rocks of sin, by the tempests of temptations and corruptions, and so escapes perishing in the sea of despair, distraction, damnati­on. 'Tis that Aqua fortis which both eats through the ve­ry heart of sin, and wherewith the characters of honesty, vertue, piety, are engraven upon the inward man. 'Tis the water which both quenches the burning wrath of God, cleanseth a polluted conscience, and moistens the soul till it become an Eden. 'Tis the day-break of saving mercy with a cloudy wet morning, but a bright, fair, pleasant afternoon, and a glorious Sun-set follows it. 'Tis one of a Christians main deeds, and best evidences for his right and title to an heavenly inheritance. The Motto of a true penitent may well be (like that French Ladies) a watering pot dropping with this inscription, Nil mihi praeterea, praeterea mihi nihil. He's happier weeping then the wicked are when rejoycing; for there is more true delight, and joy of heart in the sor­row of Saints, then in the mirth and laughter of the world. Verus poenitens de peccatis dolet & de dolore gaudet. A true peni­tent grieves for his sins, and rejoyceth in that grief, it be­ing his exceeding great delight and pleasure to consider that God hath given him a heart to mourn and sorrow for them. The Athenians never went to conclude a peace, but in mour­ning habits; we can never make our peace with God, unless we go to him with mourning hearts. True repentance doth work wonders. It will turn a Wolf into a Lamb, an Ea­gle into a Dove, a Thorn into an Olive, a Rock into a fountain, a Serpent into a Sheep, a Tyrant into a Martyr, a stone into a Son of Abraham, a Saul into a Paul, a perse­cutor into a worshipper of, and a sufferer for Christ, a cru­ell Jaylor into a sorrowful Confessor, and a dry stick (like Aarons rod) into a fruitful tree. Alexander the great being asked, Quomodo potitus esset Graecia, respondebat, Nihil procrastinans. Spee­dy, hearty repentance, is a sure infallible means for us to obtain more then Greece, even grace, pardon, Heaven. Optima poenitentia est nova vita, saith Luther. He that hath new and holy principles, the new wine of Grace wrought and put into the Bottle of his renewed heart by the spirit of God, will neither walk in his [Page 78] old wayes, continue in a profane course, nor hanker after, nor long for the flesh-pots of Egypt again. Ista est vera poeniten­tia quando quis sic poenitet ut non repetat. A righteous Lot will run to Zoar, but he will not return any more to Sodom. Noah was drunk but once. David was but once an Adulte­rer. When a grievou [...], grosse sinner becomes a gracious Saint, he gives this Motto, Ego non sum ego, and he carefully prints it in his life and actions, well knowing that they only are sincere Christians & do truly repent, [...]hat carefully, resolute­ly, constantly forsake, loath and abhorre all their sins. It is then our wisdome, and wil be our happinesse, to write with a pen of iron, and with the point of a Diamond upon the stonie tables of our obdurate hearts, that Golden saying, viz. It is eve­ry mans duty to repent one day before he dies: for we are not sure to live to morrow, no nor til to morrow, but we are sure if wedie before we repent to be damned. And if we neglect, deferre or think it too soon to repent to day, it may be too late to morrow; for God hathMicah 3. 4. Jerem. 14 12. and Psalm. 32. 6. threatned that he will turn a deaf ear to such desperate, carelesse transgressors, although they cry, shed many tears, and make many praiers for au­dience, mercy and acceptance. Besides how justly do they deserve to perish, that will neither seek, nor labour to obtain a pardon when they are reprieved, that do not value it till they be going to the Gallowes, to their graves. And al­though poenitentia vera est nunquam sera, tamen poenitentia sera est earo vera: Though true repentance be never late, yet late re­pentance is seldome true. 'Tis very rare to see a Felon though he professe and seem to be very sorry for his fact, pardoned and unpinioned upon the Ladder: more strange to see a con­demned Traitor fetcht away from the scaffold, and carryed to the Court, to be honoured & advanced so highly by the King, as not only to become his Favourite but his Son and Heir al­so: But it's the greatest wonder of all, and the highest phren­sy for men to wound and poyson themselves, because they may be cured; to break their bones, because they may chance to get them well set again; to run into the fire, because it's possible their Father will pull them out, and not suffer them to be burned; and to love, act, live, and persevere both in [Page 79] theft, murder and rebellion, in hope of being not only par­doned, but promoted, when they come to be executed. And certainly it's no lesse then the greatest folly, yea madnesse, and cruelty to our own Souls, that we are capable either to invent, act, or expresse, to presume and expect to obtain mer­cy, favor, and pardon from God at our death, when we have knowingly, wilfully, and impenitently continued both rob­bers of God and traytors to God by sinning against him all our life. For it's most just and equall that the Lord should abhorre, reject, and burn the bone, when the Devill hath had all the marrow.

The Prayer.

O LORD, under the Law those sacrifices that were accep­table to thy Majesty were offered up with Fire, but under the Gospell those Oblations, those duties and services are most pleasing to thee, which are presented, and tendered with Water, with penitenti­all tears, flowing from the bitter-sweet springs of a saving sight of sin, and godly Sorrow for sin. Grant, O Lord, that we may both love thee, and grieve that by our Iniquities we have offended thee. Let us serve thee with gladnesse of heart, and yet be in bitternesse of Soul for our dishonouring of thee. O give us, Holy God, to worship, serve, and pray unto thee not only with the fire of Love and zeal burning upon the al­tars of our inflamed hearts, but also with the waters of contrition and remorse streaming out of broken Spirits. Let us not seek thee, and sin wilfully against thee. Let us not professe repentance, and practise re­bellion. Let us not, O Lord, forsake Egypt, and long to enjoy it again. But grant that we may never any more attempt, or presume to repeat or act our former old, or any new crimes. And since most Holy God every known sin, even the very least is a great, a grievous, a deep, and a desperate wound to the Soul so soon as it is acted, that festers in it by continuance, gangrenes by delight, and kills the Soul by impeniten­cy. O let all transgressing Christians speedily search their Souls and sores with the Probe of serious consideration, let them behold them [Page 80] with the eyes of grief, and humiliation, let them bath and wash them with Tears of sorrow and contrition, inable them by a justifying Faith to receive and apply unto them that Soveraign, all-healing plai­ster made of that most precious Balm, the bloud of Jesus Christ, let them bind up their wounded spirits with the hands of compunction and self-abhorrency, and grant that they may keep on their plaister both by a through reformation, and a constant conscientious care, willingly, deliberately, knowingly, to sinne no more that so they may recover, be healed, and live. Grant this great mercy, O thou God of mercy, unto us for the merits of Jesus Christ, Amen.

‘Poenitere est vere sapere, valere, vivere.’

XIII. Of Prayer.

'TIs that safe, carefull, nimble, spirituall messenger and post, that carries and brings letters of intelligence and love-tokens, to and from Christ. 'Tis the language of Ca­naan, A Christians Shiboleth. 'Tis the souls both Orator and Sollicitor in that great Court of Requests Heaven. 'Tis a Jacob wrastling with God and prevailing. A Jonah (though buried alive in a swimming Sepulchre, though shipt in a living Vessel and carried down under Deck to the confines of Hell) crying for, and obtaining a safe landing on the shoar of Life; 'Tis a Moses begging and receiving cure of the souls Physitian, of Almighty God for Miriam, a leprous sinful per­son. 'Tis a Christians Forces wherewith he besieges Heaven and takes it by storm, by violence. 'Tis the souls industri­ous faithfull factor in Heaven, from whence it brings the pre­cious everlasting riches, and Jewell of grace, forgivenesse, comfort to the heart. Tis the key that opens and shuts Hea­ven. [Page 81] Oratio justi clavis est coeli, ascendit precatio, et descendit Dei miseratio, licet alta sit terra, altum coelum, audit tamen Deus hominis linguam si mundam habet conscientiam. Prayer (likeHackw. A­polog. p. 295. & histor. of Flan­ders.. Dousa's Doves (when Leyden was besieged) it brings certain intelligence of relief, supplies, assistance, coming from the Lord of Hosts, to strengthen, succour, and deliver the soul when it's belea­guered, indangered, or assaulted by sin, Satan, or the world. What was said of Luther, is true of prayer, It may have al­most what it will of Christ. There is a kind of omnipoten­cy in it, whereby it holds, hinders, and (with an humble, holy reverence be it spoken) binds the arm of Almighty God that he cannot strike; Let me alone, saith the Lord to Moses; and get thee out of Sodome, said theGenes. 19. 22. Angell to Lot, for (thy supplication is her preservation, thy prayers and presence are her protection, thy company is her security, thy resi­dence her reprieve,) I cannot do any thing (I cannot rain down Hell out of Heaven, in a fiery showre to consume her) till thou beest out of her, and got to Zoar. As Faith is the Emperesse of Graces, so prayer is the Queene of duties. The Elements of effectuall Prayer are,

First Faith. Vt oremus credamus, & ut ipsa non deficiat fides 1 qua oramus, * James 5 16. Hebr. 11. 5. Oremus. Fides fundit orationem, fusa oratio fi dei im­petrat firmitatem. Faith and prayer are like the fire and fewel: fire makes the fewell burn and flame, and fewell feeds the fire and keeps it burning and flaming. Faithlesse prayers are fruitlesse prayers; or rather such supplications are provoca­tions, for God is so far from smelling a sweet savour in the sacrifices of unbelievers, that he loaths them, they stink in his nostrils, and therefore he will cast their duties like dung into their faces.

2.James 5. 16. Fervency. Qui frigide rogat negare docet, prevalency is the child of importunity. AnLuke 18: 4, 5. Atheisticall, unjust judge 2 that neither fears God, nor cares for man, will grant the earnest suit of a poor Widow though a stranger to him: How much more then will the great judg of Heaven and earth, who is not only a just, but also a most gracious, compassionate God and Father, both hear and grant the ardent, humble, and hearty petitions of his own Children? He that did never say [Page 38] to the house of Iacob, seek ye my face, in vain: He that commands us to aske, and seek, and hath promised that we shall receive and find, will certainly (for he is the God of truth) attend to the cries, and grant the requests of his own people when they begge such things as tend to his glory, and the good of their own souls. But yet no heat, no hearing, because cold prayers are but carcasses, and carnall, sinful services, which the Lord detests and will never accept.

3 3.Psalm. 118. 1. We must love God, 1. Amorea­micitiae, because he is most ex­cellent and lovely. 2. A­more desiderii, because he is the Ocean of our Joy, com­forts and hap­pinesse. 3. A­more compla­centiae, with a love of Joy & delight. 4. A­more benevo­lentiae, with a sincere endea­vour to honour serve and praise him. Love; Favours are both the seeds, fewell, and Bonds of Friendship. Compassion is the Spring of affection. Mer­cy is the Mother of Amity; Magnes amoris amor, Love is loves loadstone. A saving sense, and a right apprehension of Gods infinite, immutable, undeserved love to us, will in­kindle the fire of love in us. And if we once truly love God, we shall then be alwaies careful to please, fearfull to offend, and grieved if we do displease him,Minus te a­mat domine, qui tecum aliquid a mat. Aug. in soliloq. we shall delight and rejoyce in him above all things. We shall desire to be more intimately acquainted with him, we shall esteem his favour, and prize his presence more then the honours, treasures, and smiles of all the world; we shall never willingly do any thing that may cloud his face, or cause a distance between us: And then, but never before, may or can we impart our sorrows, or discover our wants, straights, wounds, and mi­series by prayer to our reconciled God, with boldnesse, as­surance, and a well grounded hope to be comforted, in­larged, supplyed, cured, delivered. For God will not hear those that hate, butProv 8. 17. those that love him.

4. Constancy; constancie in duty is the top-stone of duty. If we would be heard, we must persevere, and continueRom. 12. 12. Eph s 6. 18. instant in prayer; no constancie, no crown: Tis so necessary and so profitable for us to call upon God, that we are commanded to1 Thes. 5. 17. pray without ceasing: we daily commit iniquities, re­ceive mercies, escape punishments, and therefore we ought daily, yea hourly not only to beseech the Lord to pardon us, but also to praise and magnifie him for blessing and pro­tecting of us. Prayer 'tis both a duty and a priviledge, a work and a reward, a service and a comfort. Tis an appro­ved, experimented, infallible means to procure and obtain [Page 83] a blessing upon our blessings, a glorious victory over the world, the flesh, and the Devill; assurance of Gods speciall love, deliverance in, support under, and protection from (so far as it's good for Gods children) troubles, afflictions, desertions, peace of conscience, pardon of sin, sanctificati­on of the crosse, Joy in the Holy Ghost, a supply of our wants a holy contentation of mind in every condition, and what­soever is good either for soul or body, here or hereafter. Ora­tio est oranti subsidium, Deo sacrificium, Diaholo flagellum. The Trophees, Successe, Triumphs of Prayer are eminent, glo­rious, infinite both in all ages and places. Tis Murus ani­mae, munimentum inconcussum, armatur a inexpugnabilis. Tis a cor­diall to the heart, an acceptable sacrifice to God, a scourge to Satan, a brasse wall to the soul. I shall therefore conclude with the same exhortation to all Christians, that some of the blessedLaurence Saunders, George Marsh, John Careless. Fox B. of Mar­tyrs vol. 3. p. 138. Col. 1. vol. 3 p. 235. col. 2. Idem p. 721. col. 1. Martyrs did their pious, confirming, conso­latory Letters to their friends, and Relations, Pray, Pray, Pray, for the fervent effectual prayers of the righteous like 2 Sam. 1. 22. the Sword of Saul do never return empty: and like Jonathans Bow, they neither turn back, nor return without successe and victory.

The Prayer.

O LORD, thou hast commanded all men to call upon thee, pro­mised that they that ask shall receive, and yet (that we may strive and resolve to be humble, fervent, upright, pure, and holy) hast assured us that if we regard iniquity in our hearts, thou wilt not hear us, though we beg, weep, houl, and cry unto thee. O inable us to pray unto thee, most holy God, with Hearts stedfastly resolved not to provoke thee by sin­ [...]ing wilfully, and delightfully against thee: Because it's not only a vain and a very dangerous attempt, but also an intolerable dishonour to thee, and a most horrible, a most abominable crime committed against thee with our Tongues to professe piety, and to beg for mercy, when our hearts are deeply, and resolvedly in Love with hatefull iniquity. That therefore we may pray acceptably, prevailingly, give us Grace and hearts to hate all sin perfectly, implacably; and let thine own Spi­rit [Page 84] of prayer, O Lord, inable us powerfully, and assist us effectually to call upon thee, that so thou mayest both hear and grant the prayers of thine own Spirit. Grant this, O thou that didst never say to the house of Jacob, seek ye my face, in vain▪ for his sake who sits at thy right hand to make intercession for us, Amen.

‘Preces prosunt, obtinent, praeliant, vincunt, triumphant.’

XIV. Of Sincerity and Hypocrisie. Together with some Charact­ers of both sincere and hypocriticall Christians, and Professors.

SIncerity 'tis the salt that both seasons, and purifies that muddy, stinking spring the heart. 'Tis the Gardener that keeps (though it cannot utterly extirpate nor kill) the noysome, rank, poysonfull weeds of sin, from over-grow­ing, and smothering the herbs of Grace in the garden of the Soul. 'Tis the touch-stone of vertue, the marrow, heart, spi­rits, life of piety. 'Tis a Simeon with Christ in its Armes. Like the Emperesse Mammea's Guard appointed by her to watch at the door, and commanded to keep out all vitious, infamous persons from going in to her Son Alexander, lest they should corrupt, debauch him; It stands Centinell at the gate of the heart, that so no sin may enter into it, to pollute or poyson it. An upright man is likePliny Nat. Hist. that Assyria malus quae venenis medetur, et omnibus Anni temporibus edit fructus, pomis aliis matu­rescentibus, allis subnascentibus. He is homo quadratus, like a dye [Page 85] which cast high or low by the hand of providence still falls upon a square and stands firm, as well when an Ace, or when a Cize, or Cinque. He both really desires, and care­fully indeavours (for he dares not divide or put asunder what God hath joyned together, I mean the means and the end, love and labour, prayer and pardon, hearing, doing, pro­fessing and practising) holinesse, happinesse, Grace and Glo­ry; and therefore he hath Oculus ad Coelum, manus ad clavem, well knowing that bene cogitare est bene somniare, good wishing is but good dreaming, if it be not animated by striving and resolving to please G [...]od in all things, in all his actions to honour God; and so though he shoot many Bowes short, yet he both reaches, and hits the mark, the white, because his heart aimes chiefly, ultimately in all his services, waies and works at Gods glory, who requires not of us in this world perfection, but integrity. He's alwaies afraid of sinning, and that prevents his both offending, and suffering.Probus. Mater ti­midi non solet flere. Vis in timore esse securus? se­curitatem time. He fears falling, and by that means stands fast upon an hill of Ice, the world. Qui semper timet, securus, H [...] will not endure a Rimmon in his heart, because he knows that God (like Alexander) will have no Co-partner, nor corrival.Aut Caesar aut nullus. That inscription which the Common-wealth of Venice hath politically written in their Magazine;(c) Burt. Me­lanch. Felix ci­vitas quae tempore pacis de bello cogitat; he hath religiously in­graved in his memory and mind, and therefore 'tis both his resolution and care, in health to provide for sicknesse, in a calm to prepare for a storme, in Life for death. He strives and aspires to be greater, stronger, higher in grace and Gods favour every day then other, and gives this (which was Pompeys) for his Motto, Ego cupio praecellere et esse supremus; He can neither rest nor be quiet till (like Saul) he be grown taller then worldly, morall, hypocriticall men by the shoul­ders, neck and head, in honesty, vertue, piety: And never (as tis said of the Crocodile) gives overPsalm. 92. 13. 14. Job. 17. 9. growing in good­nesse and godlinesse till his death. What Alexander the great said to one of his Captains named Alexander, Recordare no­minis Alexandri, see thou do nothing that will smut, stain, or darken the fair, the illustrious name of Alexander. He [Page 86] (being like the Ermin, to whom nothing is so troublesome, as to be soul, for it will rather dye then be soyled) indea­vours carefully to observe and conscionably to perform; and therefore he labours to keep himself unspotted from the world, to get and to keep a pure heart and clear hands, to be undefiled in Gods Law, and to wash his heart from all wickednesse. He doth as really endeavour never to commit sin, as he doth unfaignedly desire never to be damned for sin. He doth think, speak, and act at all times, in all duties and places, as under the eye, and in the presence of God, because he knowsSeneca. Epist. ad Luc 83. p. 711. Sic certe vivendum est tanquam in conspec­tu vivamus, sic cogitandum tanquam aliquis in pectus intimum inspi­cere possit, & potest. Quid enim prodest ab homine aliquid esse secretum? Nihil deo clausum interest animis nostris & cogitatio­cibus nostris intervenit. And also because he knows, that al­though man can make no through lights to look clearly in­to the heart, yet it lies unbowelled, dissected unto his all­seeing eye, to whom all things, even the most dark, hidden and undiscernable, are both naked, opened, and transpa­rent. He makes God his center, and so enjoyes both rest, happinesse, and stability in the midst of all either national, or personal overturnings and shakings.Let their money perish with them who esteem all the gold in the world worth one days society with Jesus Christ and his holy spirit, said that noble and pi­ous Marquesse of Vico Gealaci­us Caraciolus, when a Jesuit offered him, huge sums of money to for­sake his Relig­on, and to turn Papist again. videte jus vitam. He (like an Eagle) disdains to pursue flies, earthly enjoyments, and sublu­nary comforts, because like flies they are only to be seen, and found in the sun-shine, and summer of prosperity, but flye away and hide themselves in the dark, cloudy dayes and winter of adversity, spirituall desertion, and death. Thou art not, said Cleopatra to Mark Anthony, to fish for Gudgeons and Trouts, but thou art to angle for Castles, and Towers, and Forts, and Cities. When the heart of a true Nathaniel like Dinah begins to gad abroad, to hanker and thirst inor­dinately after creature-comforts, he considers and tells his Soul, Soul thou wert not created by an omnipotent pow­er, nor sent into the world by an omniscient, holy, just, glorious, and dreadful God, to fish for Gudgeons or Trouts, for pleasure, wealth, honour, or greatnesse; to love and mind such poor, contemptible, empty, treacherous, worth­lesse things as these; burby faith and prayer, holinesse, [Page 87] hope, and perseverance in a constant course of sanctification, to angle, to seek, wait and labour for the impregnable Ca­stle of a good Conscience, for the strong, rich, and beauti­full Forts of vertue and piety, for the Citie of Heaven, and for the Towers of glory, felicity, and immortality. He de­sires and delights in the society of the brethren, the people and servants of God, because he sees the superscription of Caesar upon them, the Image of Christ lively and truly drawn and stamped by the Spirit of God upon their souls. And also because he doth experimentally find, thatSocrates. Bonorum conversatio est virtutis exercitatio, he gets good by good com­pany. He doth with an ardent zeal, and pious care set up the worship of God in his family, because he knows, that the prisons stink, but yet not so much as those sweet houses where the fear and true honour of God is wanting; As that blessed MartyrFox B. of Martyrs. vol. 3. p. 156. Bishop Hooper said. And he desires to serve God who is the purest of Spirits, with spirituall pu­ritie. If the candle of the Lord shine upon his Tabernacle, so that his riches, or honours increase; he notwithstanding both longs, and seeks for higher and better things, and sayes as Luther did (when many of the great ones of Saxony sent very rich gifts unto him) Lord thou shalt not put me off so; for he will not take, or accept outward things for his portion, or inheritance, nor exchange Heaven for earth. He is the Epistle, the letter of Christ, wherein men may run and read saving grace, written by the finger of the Holy Ghost, therefore he is exceedingly, yea constantly carefull to keep both his heart and life, fair and free from the spots of vice and the stains of sin. That King of Rivers in Germany the rhine crosseth the muddy lake of Constance with a clean cours and keeps his streams both pure and clear: So a sincere Chri­stian keeps himself free from the corruptions, sins, and pol­lutions of the world; and like Lot in Sodom he is grieved for, but not defiled with the crimes, vices, and filthy con­versation of the wicked; for though he be in the world, yet he is not of the world, He mourns for the abominati­ons of the land wherein,Psalm 119. 158. idem. ver. 136. and of the ungodly amongst whom he lives. He rejoyceth in the peace of Sion, and the pro­spe [...]ity [Page 88] of Jerusalem: but is grieved for the afflictions of Jo­seph; and above all for the dishonour done to his God; for his own worldly interest, relations, or life are not so dear to him, as the glory of his Maker, and Redeemer. He ac­counts Gods ordinances the rarest dainties, the sweetest de­licates, and with Job esteems Gods holy word, and them more then his necessary food. He stumbles often, seldome falls, but never lies down in sin so, as not to rise up out of it. He like a laboriqus Bee, doth industriously, daily, delightfully suck, not only the sweet and beautifull flowers of Gods precious promises, heavenly counsells, and holy commands, but also the bitter (yet wholesome) hearbs of Gods just and terrible threatnings growing in that rare gar­den, or rather Paradise, the sacred Scriptures, that so he may fill the hive of his Soul, with the honey and wax of holinesse and honesty. He's a good Theodosius who had ra­ther be a living member of that true Church whereof Christ is the glorious head, then an Emperour in the World. And saith with holy Ignatius, who perswaded his friends not to disswade him from suffering Martyrdome, It is better for me to die in Jesus Christ, then to reign in the ends of the earth; because Jesus Christ is the life of the faithful, and life without Christ is death. And because (as blessed Brad­ford Fox B. of Martyrs vol. 3. p. 283. said when the Queens mercy was offered him if he would recant, and forsake his Religion) Life in Gods dis­pleasure is worse then death, and death with his true fa­vour is true life. He is one in whom the house of David pre­vails against the house of Saul. And is not † gilt, but Gold. He hath no sweet sin nor secret lust lapped close up within the folds of guile, or hypocrisie in his heart. He likeQualis ani­mus, talis oratio, qualis oratio, ta­lis vita. His life as well as his lips, his works as well as his words, do praise God, for he doth not flatter, but truly fear the Lord. Enoch walke with God. Like Caleb and Josuah, his heart follows the Lordsfully, while he is travailing through the wildernesse of this world, towards Canaan, Heaven. And he is anGenes. 5. 22. Abraham a friend of God. Sincerity, 'tis the high­est round, and pitch of Grace and goodnesse that the Soul can fly, or climb to, while it's pinioned, and loaden with the flesh:Esay 41 8. 2 Chron. 26. 7. 'Tis the Souls cordial when fainting, its bladder when sinking, its leg when stumbling, staffe when falling, com­fort [Page 89] while living, Joy when dying, and its Crown after death. But without sincerity we are but light without heat, mudwals pargetted, Rotten posts gilded, ugly wrinkled creatures pain­ted, professors blanched: without it we are odious and loath­some both to God, and Man, God hates us for not beingQuid tibi pro­dest nomen u­surpare alienum et vocari quod non es? It wil be no real pro­fit, advantage or comfort un­to us, either, to be called Saint, or to be ac­counted the children of God by men, if we be but whi­ted Tombs, but carnal, rotten, dissembling Christians and professors in the sight and esteem of God, nay we are much more o­dious to the Lord for being pious only in shew and ap­pearance. re­ally, and man for being seemingly religious: so that we are too bad for Heaven, too good for earth, and therefore only fit for Hell. An Hypocrite is like an Aegyptian Temple, which was ve­ry curious, glorious and beautifull without, but had nothing within, except a Serpent, or an Ape. Though he professeth himself to be a Temple of the Holy Ghost, yet his heart hath nothing in it, but either filthy, or foolish, venemous, or vain lusts and desires. He is like that tree in Pliny, whose leaf is as broad as a hat, but its fruit no bigger then a Bean. Like that Oxe slain and sacrificed in Rome, the same day that Cae­sar was murdered in the Senat, without an Heart, at least without a good one; forProv. 10. 20. the heart of the wicked is little worth. Like that shield, which had God painted on the one side, and the Devill on the other. Hee hangs like Mahomets Tomb (or as the Papists picture Erasmus) betwixt Heaven and Hell. Like Janus he hath two faces; being intus Nero, foris Cato; Loquitu [...] ut Ps [...], vivitur ut Gallonius: audi, nemo melius; specta, nemo pejus. He is like a man with corrupted Lungs, a bad Liver, rotten teeth, and an artificiall perfumed breath. Like a stinking carcasse stuck with lillies, violets, and roses; like a rotten dunghill covered with snow; like one cloathed in white with a plague-sore upon him, and like a thiefs coat, plush or scarlet without, and cloth within, of another co­lour. He's like Nebuchadnezzars Image, whose feet were clay, for his affections (though his words be gilt with golden,1 Camden An­nal. Of Queen Elizabeth lib. 4. p. 489. holy expressions, and his outward behaviour with a silver, civill, specious, religious profession) are carnal, earth­ly vile, and sinfull. (i) Squire when he anointed the Pummel of Queen Elizabeths Saddle with poyson to destroy her, cri­ed with a loud voice, God save the Queen. An Hypocrite when he seems most zealous to honour Christ, even then murders him, he cries Hosanna with his tongue, but his heart sayes, Crucifie him, for it loves and preferreth some Dalilah more [Page 90] then him, and before him He hath certainly a Diana in the Tem­ple, a Dagon in the Ark of his heart; like those2 Kings 17. 35. that feared the Lord, and served other Gods. And likeSpeed. Chro. p. 297 Redwald the 7th. Monarch of the English men, who in the same Temple erected an Altar for Christ, and another little altar for burnt sacrifices to his I­dols. He is like those leones Syriaci, Aristotle & Solinus. qui primo quinque foetus pariunt deinceps quatuor, post ad singulos partus uno pauciores, donec ad extre­mum omnino steriles nullum foetum pariunt. He is like the Cypresse tree, beautiful but barren.Fox B. of Martyrs. vol. 3. p. 967. 'Tis reported of Castellanus an Apostate professor who persecuted the Christians at Orleans, that he was stricken by the hand of God with this most strange judgment, the one half of his body burned as hot as fire, and the other part of it was as cold as Ice, and thus crying and lamenting he continued till his death. The fire of piety kin­dles in the mouth, burns upon the tongue, and blazes out in the verball expression of an Hypocrite, but his heart is frozen, and cold as snow for all that, because there is not so much as one spark of true grace therein to thaw, or heat it while he lives here, nor to prevent his sufferings here­after, in that place where (through Gods just judgment, upon him) he shall both freeze and fry, weep and gnash his teeth without all possibility of ease or end. An Hypocrite then is both a self-destroyer, and a self-deceiver. Patroclus exultabat Armis Achillis, sensit Hector nihil aliud esse quam Patroclum. For although with his glittering shewes of piety, (like a Jugler) he may delude the eyes of men, yet he cannot cast a mist before,* Jerem. 17. 10. nor draw a curtain betwixt the the All-seeing eye of God and his soul; because the Lord both searches, tries, knows and weighs the heart and spirit, and the dar­kest angles, together with those darling corruptions, that lurk the closest in them. What was said of Cicero, Linguam omnes fere mirantur, pectus non ita, is true of an Hypocrite, most men may admire his tongue, even whilest God abhorreth his heart; that may be most eloquent and pious, while this is most unclean, & impious.Speed. He is like Tiberius, aliud ore, aliud mente, omnia dissimulans. And likeGuicciardine. Pope Alexander the 6th. who was so cunning a dissembler that he never spoke as he meant. And therefore he is abominable to God, who loves and re­quires [Page 91] truth in the inward parts being, non corticis sed cordis Deus, the God of the heart, and not of the bark. An Hy­pocrite deals with Christ asRuth. 1. 14. 17. Orpah did with Naomi, he kisses, and leaves, professes, and forsakes him. And therefore God will both reject him, eclipse or rather kill his Joyes inJob 20. 5. a moment,* Matth. 22. 13, 14 15, 16. and inflict eternall woes † upon him. But a sin­cere Christian carries himself towards his Saviour, as Ruth did to Naomi, he forsakes all for him, cleaves stedfastly to him, and resolves nothing shall part, divide, or divorce him from him, and therefore God will both own, honour, and crown him with felicity and glory to all eternity: For that with Galba the Emperour of Rome once said to his Souldi­ers, may both most comfortably and truly be affirmed of Christ, and all true Nathaniels, Zachary's, and Elizabeths, I mean all sincere Christians. viz. ego vestor & vos mei, Jesus Christ is andHosea 2. 19. will be theirs faithfully, yea everlastingly, and they are his most intirely, cordially, constantly. My be­loved is mine, and I am his, saith the spouse of Christ her Hus­band.

The Prayer.

O LORD since thou hast acquainted those that enjoy thy Gos­pell wherein thy will and their own duties, comforts, priviledges and happinesse are revealed to them, that a double heart is an evil heart; Let us not I beseech thee be contented, much lesse well-pleased or resolved like Solomons Harlot to have that Child divided betwixt thee and our Lusts. Vnder the Law thou didst command that the Altar upon which thy people sacrificed unto thee should be made of whole Stones. But under the Gospell thou requirest that the Spirits of those who serve and seek thee, be contrite, fleshie, tender, yet intirely devoted to thee. O Let not blessed God our hearts who sit under the droopings of the San­ctuary be stonehard, barren, sensless, dead hearts, but take them into thine own hands O Lord, and mould, fashion, form and frame them so that they may be soft, broken, and yet wholly, only, and sincerely thine: And that so thou mayst delight in them, take possession of them, set [Page 92] up thy glorious Throne, and dwell in them. O let us remember that sincerity will be our Comfort in the midst of our sorrows, and a wel­spring of Joy, peace, gladnesse, hope, and happinesse to us hath in life and death, whereas Hypocrisie will both bring us unto, and leave us in eternal woes and horrour. Let us also consider that the paint of Hypocrisie, and the varnish of formality will not, cannot either hide our loathsome deformity from the [...] pure All-seeing eye, or abide and stick on when we shall appear before our God by death, and judg­ment who is a consuming [...] us not therefore, O thou that requirest truth in the inward parts, to content our selves with shewes of goodnesse, and a form of Godlinesse, but grant that we may la­bour to get the life and power of Religion into our hearts, to depart from all iniquity, to walk in all the Commandements of our God with­out reproof, and cordially to serve the Lord, that so living here with­out Guile, we may dye in the Lord, and after death riegn with the God of truth in Glory. Amen.

Sinceritas, pietatis est medulla, anima Gratiae,
Antidotum contra desperationem.

XV. Of Afflictions.

TIs theEsay. 48. 10. Ier. 9. 7. Furnace into which God casts his people to refine them, his enemies to consume them. It's a comforta­ble pillar of fire to lead his Israel towards Canaan, but a fearfull flame, like that from Heaven upon Nadab and Abihu, to destroy the wicked. 'Tis a Scullion, a file to make Chri­stians bright and clean. 'Tis the gall and Wormwood that God layeth upon those breasts of the world, power, plea­sure, honour, profit, to wean his children from it. 'Tis the hand, the friend that pulleth them out, and will not suffer them to dabble, soile, drown themselves, in the puddles, sinks [Page 93] or streams of earthly vanities, carnall pleasures, or crea­ture comforts. 'Tis the Kings professor of Divinity in the Academy of the World. 'Tis theScholacru­cis [...]ehola lucis. Calamitas vir­tutis est occasio. Seneca dedivin. provident. School of Christ, where a Christian learns to take out lessons of patience, humility, submission to Gods will, contempt of the World, Repen­tance, and dependence upon God. It gives a tongue to the heart, and (as the extream danger Croesus was in by Cyrus and his enemies in the battle, made his till then dumb Son cry outRex est, cae­ve ne [...]ccidas. Heyl. Geogr. p. 528. O do not kill King Croesus) maketh men and wo­men both to break open and knock off, all the doores, locks, barres, and obstructions of speech, and also toHosea. 5. 15. cry out for mercy, acceptance, forgivenesse, deliverance, safety, and sal­vation, although they had never before spoken one word to God by prayer for the lives of their indangered, woun­ded, dying souls. What the barren women of Rome did foo­lishly conceive of, and vainly expect from the Priests of Mars when they danced stark naked up and down the streets with whips in their hands to keep off Doggs from biting them, namely that if they were lashed by them, it would make them fruitfull; Christians find it experimentally to be most true of the Rod of God, for it makes themPsal. 119 67 [...] 71. bring forth fruit meet for repentance. Affliction like Aloes is bitter in tast, but sweet in operation, for it kills sin that Cancer, that cruell deadly worm which doth so dangerously wound, so grievous­ly pain, and so intolerably torment the Soul. 'Tis to an Israelite a Jordan, but a Red sea to an Egyptian. A child of God may say of Troubles, as Socrates did of his enemies A­nitus and Melitus, they may kill me, but they cannot hurt me; for he is like the Amiantus stone called the Asbest, which (tis said) being cast into the fire seems forthwith to be all on a flame, but being taken out shines more glori­ously: And like gold, which put into fire is more pure, and be­ing cast into the water is most radiant. Tribulation is to him as the enemies sword was to that souldier, who being therewith wounded in his side, was thereby cured of an Im­postume, which otherwise would have caused his death. Ad­versity it is a Christians Topicks from whence he deduces Arguments to prove himself aProv. 13. 1 [...]. Favourite in the Court of [Page 94] Heaven. 'Tis his Heraldry or Coat of Arms where by he is able to prove himself allyed to Christ, and an Heir of Glory; they being Bastards,Esay. 27. 9. not Sons, who are not chastened of the Lord. Deus unicum tantum habet filium sine peccato, nullum sine flagello. It's the † Physick that purgeth out the peccant, dan­gerous humours of sin; 'tis a painfull but a health-bringing medicine.

Nulla remedia quae vulneribus adhibentur tam faciunt dolorem, quam quae sunt salutaria, saith the Orator. Corrections like Plato's suppers are best the day after.A gale of groans and sighs, a stream of tears accom­panies us to the very gates of Heaven, and there bids us farewell for e­ver. M. Baxter. A good mans drink is worm­wood here, for he must not expect two Heavens. Delica­tus es si hic gauderevelis cum seculo, & postea regnare cum Christo; Since they that would reap in joy must sow in tears, they must expect both clouds and showres,1 Thess. c. 3. v. 3 [...] it being the lot, por­tion and condition of all Gods people to have foul weather and foul way in their Journey towards their everlasting home, Heaven.Rainold. O­rat p 401. Cyrus olim suos Persas libertatis dulce dinem ex labore servitutis docuisse traditur. Si mihi tran­quilla & placa­ta omnia faissent incredibili qua nunc f [...]uor laeti­tiae voluptate caruissem. Cicer. post reditum. Misery gives a sweet relish to mercy, and therefore God will have his people to be slaves in Egypt, before he makes them free denisons of Canaan. Afflictions are the snuffers wherewith God makes his people to burn and shine more bright. Af­fliction, 'tis the Morter in which a Child of God is beaten and bruised to make his graces like sweet spices smell more fragrantly. Afflictio piorum non est tam poenae criminis quam exa­men virtutis: For Gods sharpest dealings, and severest dispen­sations towards his children are corrections not judgments, chastisements but not punishments, or if they be punish­ments they are yet poenae emendatoriae non interfectoriae, refor­ming not consuming, temporall, not eternall, sin-killing, but not soul-killing punishments. Affliction 'tis the Sive wherewith God sifts, and as it were dresseth them to make them fit grain to be gathered into his Garner. 'Tis the workhouse in which he frameth his Servants like to his Son. 'Tis the mould wherein God casts his own people, and forms Jesus Christ in them. 'Tis the Mint-house wherein the Lord stampeth his own Image upon them with this super­scription, Holinesse to the Lord.There is no greater sign of damnation then to lie in sin and evill unpunished of God, saith bles­sed Mr. Brad­ford. 'Tis the mark, livery, Cognizance, of the friends, sheep, and servants of Christ. 'Tis a Rod (like1 Sam. 14. 27. Janathans) with honey at the end of it, [Page 95] whereby mens eyes are enlightned to behold their misery; most men and women being too like the Mole, who (they say) is blind till a little before her death, but then see's. Job 36. 8, 9. If they be bound in fetters, and be holden in the cords of affliction, then God sheweth them their work, and their transgressions that they have exceeded, saith Elihu. Manasses could not see his sins so as to be humble for them, and to repent of them, till affliction had opened his eyes. Adversi­ty 'tis the Grave of sin, and the Womb of Grace. 'Tis like Rainold O­rat. p. 394. the picture of Diana in Chios, which frowns when you come to it, and smiles when you go from it.Nihil mihi videtur infeli­ci [...]s eo, cui nun­quam aliquid [...]venit adversi. Demetrius. Demetrius an Heathen accounted it a great unhappinesse that he had no misfortune. And not without just cause, since prosperity is usually the mother and fore-runner of iniquity, security, Prov. 1. 32. misery.Plutarch. Apothegm. When Philip King of Macedon had tidings brought unto him of many worthy and prosperous exploits atchie­ved all together in one and the same day, he cryed out: O for­tune, work me but some small displeasure, I beseech thee, for these so many blessed good turns.Camerar. lib. 1 p. 38. And when Amasis King of Egypt heard of Polycrates his happinesse, he wrote to him, saying, I have thy great felicity in suspicion. And af­terwards said, that he feared he should be forced to sorrow and lamentation because of this his friend overwhelmed with misery. And that he feared came to passe, for not long after Polycrates was hanged upon a Gibbet, by the Command of Oraetes the Lieutenant of Cyrus. Miserum te judico quod run­quam fuisti mi­ser. Seneca de divin. providen­tia. Impunity is the greatest infelicitie:Prov. 2. 1 [...]. prosperous wickednesse being the usuall Harbin­ger of grievous calamities, for God is most angry at the wicked when he seems (because he doth not punish them) to be pleased with them. Amongst men there is et misericor­dia punien [...] & crudelitas parcens. Witnesse Tiberius Suetonius vita Tyberii. who con­strained them to live who were willing to dye: AndCamerar. lib. 5. p. 334. Ca­ligula, whose Command to the bloudy Executioner of his cru­elties was, Ita feri ut mori se sentiat; strike so as he may feel Death. And when a poor prisoner said to Tiberius, I beseech your Majesty that I may dye, he answered him, thou art not yet in my favour. So the Lord (but most justly) puni­sheth his enemies by sparing, wounds by not striking, and [Page 96] plagues them by prospering of them. For Adversity with Gods mercy is true felicity, but prosperity with Gods wrath is reall misery. Paul in a Dungeon was happily miserable, when Nero upon a Throne was miserably happy. The way to Canaan for the Israelites lay through a howling desert; Affliction is the Kings great road to Heaven.Don Antho­ny de Guevara Dial of Princes Fol. 28. Bias amongst others ordained this Law, That none should be a Prince of the Perinenses but he that had been brought up ten years in the Warres. Because, saith he, he alone doth know how pre­cious a thing peace is, that hath felt the extream calamities of War. Famine teacheth us the worth of plenty, Imprison­ment indears liberty, darknesse makes the light both more desirable and welcome; so the burden of affliction felt, and the bitternesse thereof being sweetned, by being sanctified unto us, will make us both highly to prize Gods great mer­cy in delivering us from troubles, and heartily to praise him for his compassion and goodnesse in giving us songs in the night, solace in the midst of our Sorrows, and support under our sharpest sufferings; since none will either so much value the favour and felicity of a pleasant calm, or rejoyce in the security of an earnestly desired Haven, as those who have experienced the amazing distracting terrours of a Cho­lerick, furio [...] storm, and have been exposed to the dread­ful dangers [...] an inraged Ocean, whose angry, cruell, and re­mo [...]slesse Billows did seem to quarrell and contend which of them should be their Executioners, and first overwhelm, in­gulf, and bury them in the liquid bosome of their merciless Mother: Christ is never so amiable, dear, or precious to a­ny, as he is to them who have been sensible of the weight, height, and smart of sin, their own nothingnesse, vilenesse, and wretchednesse, by reason thereof, and his infinite, unde­served Love in both freely, seasonably, safely bringing them by the gates of Hell to Heaven. And therefore God who is not only wisdome it self, but1 John. 4. 6. Love, and the father of mer­cies, who doth not willingly afflict the children of men, who is grieved as well as fretted at their transgressions, would not cut and lanch his people, if their festered sores could be cured, or the life of their souls preserved by mild, un­painfull, [Page 97] and mercifull applications. He is alsoJohn. 1. 15. that hus­bandman, who is Lord of the Vine-yard, and he both takes care of it, and delights in it; He will not therefore cut down with the Axe of vengeance those trees that bear good (though but little) fruit,* Revel. 3. 19▪ but only prune them with the sharp knife of Affliction,Deus paternum habet adversus bonos viros ani­mum et illos for­tius amat to, o­peribus, dolori­bus ac damnis exagitat; ut ve­rum colligant robur. Senec. de Divin. provi­dent. that so they may be more fruitfull. He is not (like Tyrants) pleased with their sufferings, for even then when his hand is whipping of them, his tender Bowels (like an indul­gent pityful Mothers) yearn toward them; while he strikes, he loves them; yea therefore he strikes because he loves them: you have his own word for it, as many as I loveThese are the Lots which all Kings from the first that ever was to the last that ever shall be, shall most certainly draw in their courses, Regna­bo, regno, regna­vi, sum st [...]e Regno. I rebuke and cha­sten. His blows, are Balm, his wounds cure, his anger is favour, & his displeasure mercy to them. It's then both the unspea­kable felicity of, and a prerogative Royal, not only peculiar and annexed unto, but also inseparable from all the Heaven-born heirs of Christs Kingdome, That no condition how sad, grievous, or calamitous soever it be in this world, either shal or can render them miserable:John. 10 28. Psalm. 103. 17. Because it's beyond the pow­er both of sin, Satan, sufferings and death, either to extinguish the fire of Gods free love towards them, or totally and fi­nally to take away the inward, soul-ravishing, and reviving comforts of the Holy Spirit from them, or to extirpate the root of grace out of them here, or to keep them from, or to deprive them of, that crown of glory, which the Lord hath both promised them in this life, and prepared for them in the next, when Angels shall carry their souls into Abrahams bosome: whereas the undoubted immediate Heirs of earth­ly Princes are often either excluded, disinherited, deposed, or Assasinated, and so do not only lose their rights, hopes, honours, lives and glories, but become far more miserable by their being formerly so happy either in expectation, or fruition. We need travail no further thenOur age doth afford us the most bloudy, barbarous and impious exam­ple of this kind that ever the Sun beheld, viz. the horrid mur­ther of King Charles the 1st. England to fetch woful instances or examples to confirm this truth. * Robert the eldest son of William the Conqueror, King Hen­ry the sixth, and (to name no more) Edward and Richard the only Sons of King Edward 4. were disinherited, depo­sed and murdered. The first by his younger brethren, Wil­liam Rufus, and Henry. The second by Edward the 4. The [Page 98] other by their uncle then Duke of Glocester. Thus we see that a Christians crosse is a Crown, whereas an earthly Crown is but a crosse. The statue of Neptune at Messina holds Scilla and Charybdis in chains, with this inscription, Pergite securae per freta nostra rates. The Lord orders all his dispensati­ons both of love and anger to his own glory and his peoples good, so that neither prosperity nor adversity shall hurt them, Luther. Quicquid enim passus est Christus idem nobis sanctificavit, pauper­tatem ditavit, ignominiam glorificavit, mortem vivificavit. Whatever Christ suffered that he hath sanctified. He hath made pover­ty riches, Ignominy honour, and brought life out of the womb of death to and for his people. [...] [...]aeom. ex Arist. lib. 2. Ethic. c. 5. It's an Axiome in Philoso­phy, Med cinae fiunt per contraria, and it's true in Divinity: for the great Physitian of our souls makes miseries medicines, sickness health, and tribulationsPsalm 119. 71 mercies to his Children, yea [...], Nocuments are Documents, correctionsPsalm 119. 67. instructi­ons, calamities cordials, and crosses comforts unto them. Be­leeve me, there is no such joy in the World as the people of Christ have under the crosse, I speak by experience, said pious Mr. Philpot. Fox B. of Martyrs, vol. 3. Guy de Brez being committed prisoner into the Castle of Tournay, he was visited by many persons of quality, and amongst the rest by the Countesse of Ren, who coming into the Prison, and beholding the iron chain to which he was fastned, Mr. Guy, said she, I wonder you can either eat, drink or sleep in quiet, for were I in your case the very terrour thereof would go nigh to kill me. Madam said he, the good cause for which I suffer, and that inward peace of conscience wherewith God hath endued me, makes me eate and drink with greater comfort then my enemies can which seek my life, yea my chains and bonds are so farre from terrifying me or breaking my sleep, that I glory and delight therein, esteeming them at a higher rate then chains and rings of gold or any other precious Jewels whatsoever, for they yeild me much more profit. Yea when I hear the ratling of my chains, me thinks I hear as it were some sweet instrument of Musick sounding in my ears.Job 34. 29. Thus when God gives quietnesse, who then can make troubles? when he com­forts, speaks peace, and gives Joy to his people, who, or [Page 99] what can make them sad, unhappy, or disconsolate? It's true, Gods jewells may, yea often do lye in a black Cabinet, in a mournful condition for a time, yet like diamonds in a dark night they do then sparkle and give a resplendent lustre; for their graces like Sun-beams dart and shine through the thickest clouds of grief and misery. Like Ball [...] they rise the higher by being stricken down with the hand of Correcti­on: And although they be loaden or pressed with a laden, a very ponderous burden of inward or outward troubles, yet they make good that impresse which the noble family of the Columni gave when they were banished by Pope Alexander the 6th. A bending branch with this inscription, Flecti potest, frangi non potest. They are Oaks, proud, stubborn, obdurate sinners, not Osiers, meek, humble, penitent Saints, that are torn, blasted and consumed by Thunder and lightning, by judgments, vengeance, and fiery wrath from Heaven. The worst evills that befall them cannot hurt them.Marsil. Fi­cin: Epistolar. lib. 4. Mala non patitur nisi malus. And which is more, they do them good, for God takes the venome out of them, and so makes them not only safe, but healthfull also, and necessary for them. Christians therefore should, yea must be,

Not only patient, submissive, and contented under 1 chastisements, saying with him, ut fiat voluntas Domini quotidie oramus, cum facta est voluntas Domini feramus.

But Joyfull also, as the blessed Apostles, and those 2 that were spoyled for the name of Christ were when for a good cause, a good conscience, a good God and a gracious Saviour they were both scourged and plundered, saying with another, Placent mihi dolores per quos nihil in mundo placet.

They should be thankfull, and say with Iob when all 3 the beautifull and pleasant plumes of riches, honour, pro­sperity, health and and his dearest creature-comforts were pluckt away from him by the just, yet mercyfull hand of God, but violent and unjust hands of cruell enemies who stript and left him naked and distressed,Job 1. 28. Blessed be the name of the Lord.

Christians should labour to be soundly humbled for 4 theLamen. 3. 2 [...]. 30. provoking, procuring cause of all their sorrows and sufferings, their transgressions.

[Page 100] 5 They should seriously consider that there are two Oceans to drown those Egyptians, their sins, in Gods wonderfull mercy, and the infinite merits of Jesus Christ, and so by a lively faith keep their souls both from despairing and mour­ning.

6 They should by servent prayer seek to get the afflicting hand of God sanctified unto them, that so his Rod as well as his Staffe may comfort them.

7 They must not only clear and justifie God in his severest dispensations towards them, bat also acknowledge his mer­cy in that he doth but whip them with a rod, whereas they have deserved to be scourged with Scorpions, and because he doth lay but the little finger of his displeasure upon them, whereas he might justly have smitten them with the hand of his wrath.

8 Christians must resolve to swallow that poyson no more, to run into that fire no more, that is, to commit those crimes and iniquities no more, which did so much indanger the lives of their Souls, and whereby they did so much both dishonour, and displease the Lord.

9 They must be sure when they come safe to land,Psalm. 76. 11 10. to per­form those vows and promises which they made to God when they were tossed and distressed in the Sea of adversity.

Lastly, Gods people must adore and admire the wisedome and goodnesse of that God, who both can and doth make the Lyon of affliction to afford, and give the honey of spi­rituall consolation, and the sweet meat of saving grace to the souls of his people; it being a most sadly experimented truth, that if man should enjoy a Paradise all his dayes in this World, he would then seek no further, but sit down contented, and say of it, as Peter once did of Mount Tabor, It's good for me to be here. Because that if our lives be not made bitter and sowr by tribulations, neither Holynesse, Christ, nor Heaven, will be either dear or desirable to our souls. And though the Lord do afflict his Children, yet the sharpest, the longest calamities and sorrows which they can possibly endure on this side their graves, are but a drop, a moment of pain, distresse, trouble, misery, and griefe, to that [Page 101] Ocean of Joy, and eternity of Blisse which they shall surely enjoy after their death.2 Corinth. 4. 17. * Our light afflictions which is but for a moment worketh for us a far more exceeding and eter­nall weight of glory,( [...]) [...]ips. Epist. 63. saith blessed Paul, O felices inter omnes miserias hoc uno Christiani, quod via nobis per haec ad aliam vitam, in qua nec gaudiorum nec modum ullum esse scimus nec finem. Adver­sity sanctyfied is a sharp, but a sure way to felicity and glo­ry: Like honey it both purgeth and heales a Christian. And as affliction hath a sting wherewith it pains and wounds, so like that Serpent the Scorpion (such is the compassionate goodnesse of the Lord) it hath also in its own Bowels an an­tidote wherewith it doth both ease, preserve, and cure a Child of God, and so becomes his Balsam, not his Bane.

The Prayer.

O LORD, thou art both Wisdome, Love, and Goodnesse it self. 'Tis pity therefore as well as anger, compassion as well as indig­nation, that moves thee to strike, chasten, frown upon and afflict thy people. Thou knowest that even the best and most dutifull of all thy chil­dren are apt to become wilde, wanton, forgetfull, stubborn, unthankfull, sickly, and diseased, if thou lay up thy rod, and feed them fat with Mercies. And thou seest that prosperity makes them to gather dust, and to grow both mouldy, and rusty, but that Adversity makes and keeps them faire, bright, and clean. O let the consideration therefore of thine infinite Wisdome, make us quietly, willingly, contentedly, si­lently, to submit unto all thine angry dispensations, to bear thine indignation, and to kisse thy correcting Hand▪ And let, O Lord, the serious meditation of thy wonderfull Love and Goodnesse make us both joyful, and thankfull, for those sharp, but safe, yea necessary Corrosiv [...]s, the soundest hearts having some proud flesh in them, and for those painfull, but purgative, healing, comfortable potions and pledges of thy fatherly care, and tender compassions towards us. Let us all when we are afflicted, consider and remember, that it's for sinne we suffer, and [Page 102] that our transgressions are the source of our punishments, that so when we are chastised for our faults, we may not murmur, but mourn; repine, but repent; nor be peevish, but patient, submissive, penitent. And let O Lord all thy chastisements be so sanctified unto us, that our un­derstandings may be enlightened, our judgements rectified, our souls humbled, our corruptions mortified, our consciences purified, our lives reformed, that thy dreadful wrath may be appeased, thy unsup­portable judgements removed thy tender mercies evidenced, and thy loving kindnesse which is better then life, vouchsafed, and continued unto us. Grant this O Lord for Christ his sake, Amen.

‘Afflictio illuminat, decet, purgat, eurat.’

XVI. Of Patience.

PAtience 'tis aJob 1. 21. Job blessing God for the losse of blessings; an1 Sam. 3. 18. Eli kissing the Rod that drew bloud from him with that sharp lash, that heavy stroke, the threatned ruine of his house and posterity, with the mouth of submission, say­ing, It is the Lord, let him do what seemeth him good. Cedrenus in vit. Mauritii. & Camerar. It's a holy, good Mauritius who when he was not only depo­sed from his Empire, and succeeded by one of the worst, yea basest of all his subjects, Phocas; but also compelled to be a sad and mournfull Spectator of the bloudy butchery of all his five sweet innocent Children, he meekly and joyfully kissed the hand that beat him, saying, Righteous art thou O Lord, and just are thy Judgments. 'Tis a Lamb that will be both shorn and killed without crying It's a grace that keeps the soul in a calm, holy, contented frame in every conditi­on. 'Tis an Isaac bound and ready to be sacrificed without murmuring. A stone-wall that both blunts and repels the piled arrows of the sharpest sufferings. 'Tis a fountain with­out [Page 103] mud, and clear though stirred or troubled with the hand, and rod of affliction. A face without a srown and peevish tear in the greatest pain, disappointment, grief, torment. 'Tis a writ of restitution, when distrust, frowardnesse, dis­contentment, or rash anger, have ejected a man out of his right mind, and Christian behaviour, whereby he is again peaceably and quietly restored unto himself: In your patience possesse your Souls. 'Tis a stream that keeps within the banks ofPsalm 39. 9. silence with David, andPhilip. 4. 11. 12. an holy contentation of mind with Paul, when the stormy impetuous winds of afflicti­on, poverty, sicknesse, or persecution doe blow upon it. 'Tis cooling Physick that preserves the soul from falling into the dangerous fever of an angry murmuring against Gods cros­sing providences. 'Tis one (like the Camell) kneeling down to take up his burden. It makes a man like wheat fall down in a silent submission, and a willing resignation of him­self to the will and pleasure of God, when he's winnowed with the fan of adversity. 'Tis a clear Skie in the worst wea­ther. An Anvile unbroken with the hardest strokes of in­jury, calamity, or Tyranny.Et non sen­tire mala sua, non est hominis; et non ferre, non est vir. Seneca. 'Tis the golden▪ meane be­twixt the extreams of stupidity and repining. 'Tis Jonah in a Whales belly without fretting. 'Tis the Cradle wherein passion is rockt asleep. 'Tis the earnest, the bond of a libe­rall remuneration:Hug. Groci­us of the Law of War and peace, ex Ter­ [...]ul. For so bounteous a rewarder of pa­tience is God, that if you commit your injury to him, he is a revenger; if you grief, an healer; if your death, a revi­ver.

How great is the power of patience, to have God himself a debtor to it! Patience, 'tis a Joseph relieving, maintaining, providing for the soul in the Egypt of this world, when affli­cted with the forest famine. 'Tis a childe descended of a Royall family, being the Daughter of that Queen mother Meeknesse. 'Tis an Abraham prepared, resolved, contented to forsake and want all, countrey, friends, land, if God will have it so. 'Tis a Dove without Gall; A tree without knots; A spirit even and planed; A fresh spring, and sweet water in the saltest sea of tribulation; A But that receives all darts without pain, hurt, and death; A bush burning, [Page 104] yet not consumed. Patience 'twill make a man likeEsay 39. 8. Heze­kiah willingly consent, and (as it were) set his hand to Gods Deed of gift, of all his, yea and his posterities temporal mer­cies to enemies, and aliens, with a Good is the word, and righteous is the work of the Lord. 'Tis a Christians Sandale and shooe wherewith he both can and doth tread upon the nettles and bryers of injuries and reproaches without either smart or hurt; and also wherewith he walks upon Gravel and thistles, indureth crosses, losses and troubles without fainting,* Prov. 3. 15. fretting, or † tyring.

The Prayer.

O LORD, if thou wert as prone to revenge as we are to re­bell; Or if thou shouldest be as ready to destroy us, as we are for­ward to displease and dishonour thee, showers of Fire and Fury instead of dews of Grace and Mercy would daily, yea hourly fall from Heaven upon our heads. But such, O thou God of Patience, though thou art angry with the wicked every day, is thy wonderfull Long-suffering to­wards us, though we daily vex and grieve thee, that thou art graci­ously pleased to warn us, to wait on us, to wooe us, to strive with us and to offer both favour, and forgivenesse to us. O let us resolve and in­deavour to learn of Christ, to imitate him, and to transcribe into our own actions and behaviour that Golden Copy which our blessed Saviour hath set us by being (like him) meek and lowly in heart. And since thy holy Word assures us that a froward mouth and heart are hatefull and abominable unto thee: O let us never give thee any rest till thou hast adorned us with the precious, the glorious Ornament of a meek and quiet spirit: That so we may lie silently under thine angry hand when corrected, bear injuries, affronts, revilings, petiently and Chri­stianly, when they are done or offered unto us, wait without fretting contentedly the Lords own time and leisure, for comfort and delive­rance, when we are afflicted, distressed, oppressed. And though we should be wrongfully, or suddainly deprived either of all our subluna­ry mercies, or of those which we most value, affect, and desire, that [Page 105] so we may possesse our souls in patience, and not be angry or froward at Gods sharpest dealings with us, because how great or many soever our miseries are or may be, they are lesse and fewer then our iniquities deserve. Grant this O Lord for Christ his sake. Amen.

‘Patientia tacet, adjuvat, exonerat.’

XVII. Of Baptism.

'TIs a Moses leading and carrying Infants out of Egypt in­to the Canaan of Gods true Church. It's the hand that ingrafts them into the true Vine Jesus Christ, that so they may become living and fruitfull Branches, and escape everlasting burning. 'Tis their Matriculation in the Acada­my of Christianity. The Oath of Allegiance which they take to be loyall Subjects to the King of peace and righte­ousnesse Jesus Christ.Don Antho­ny de Guevare. Diall of Princ. Fol. 9. When the Romans created any Knights, they caused them to swear,

1. That they should spend all the days of their lives in Wars.

2. That they should never through fear, poverty, for ri­ches or any other thing take Wages but of Rome only.

Lastly, that they would rather choose to dye in liberty, then to live in Captivity. In our Baptismal Covenant (which is an honor and happinesse infinitely beyond that of being a Romane Knight, for thereby we are made members of Christs body, and (as I may say) Peers and Nobles of his Kingdom, we do solemnly and faithfully promise and engage

1. To fight the Lords battails under the great Captain of our Salvation Jesus Christ against sin, temptations, the World, the flesh, and the Devill untill Death.

[Page 106] 2. That we will not be hired, corrupted, allured, nor prevailed withall, either by pleasure, power, credit, pro­fit, or any thing to serve the Devill or our own Lusts against Christ.

And Lastly, that we will neither willingly suffer our selves to be pinioned or manacled by our spiritual enemies, nor live in cursed slavery, or captivity under them, but that we will (as Hannibal solemnly swore to Amilcar that he would be an irreconcileable enemy to Rome) both live and dye in a Christian, couragious, constant, implacable hatred against them, and opposition of them. Baptisme it's the brand whereby we are known, being thereby brought with­in the pale of Christs visible Church; and also whereby we are distinguished from Heathens, and Pagans. Certainly then those parents are very unwise, unnaturall, yea cruell to their Children, who will not suffer the covenant of Grace, nor that Deed of an heavenly inheritance which God hath drawn, and is ready made to be sealed by this Sacrament (to which they have an unquestionable right by vertue of Gods promise which is made unto, and entailed upon them as well as their Parents) unto them. But instead thereof do without all both pity and affection not only keep those Lambs out of Christs fold,In Baptismo Cy­prianus seatit omnia peccata deponi, diabo­lum opprimi, spiritum san­ctum accipi. I­dem. Cent. 3. p. 247. but also expose them to Wolves and wild beasts, Hereticks and Seducers to be devoured: And rather choose to have them continue foul and filthy, then to have themNot per illud sacramentum ab­lutis delictis no­strae cacitatis, in vitam aeter­nam liberari, in­quit Tertul. de Baptismo. lib. de Baptist Hist. ec­cles. Magdebur­gens. cent. 3. p. 239. washed in the laver of Regeneration. Besides they do grievously sin against their own souls in slighting, opposing and despising so sacred an institution. For although the want, and in some cases, the neglect of Gods ordinances be not, yet the contempt of them is damnable.

Woe to them,Et Origen, docu­it peccati for­des per Baptis­mum deponi [...] & omne genus de­lictorum auser­ri. Idem. Hist. Ecclesiast. Mag­deburg. Cent. 3. p. 253. saith a learned man, that in the Administrati­on of this Sacrament of Baptisme deny their duty to dying infants, under pretence of I know not what discipline. And wo ('tis sadly to be feared) will pursue and overtake those who will not suffer Ministers to perform their duty to In­fants, neither living nor dying, through their dangerous de­lusions, and under both vain and ungrounded pretences. For the administration of this Sacrament of Baptisme hath [Page 107] both the best foundation and text, theMark 1. 4. Acts [...]38, 39. Genes. 17. com­pared with Co­loss. [...], 11. 12. word of God to war­rant it; and the best, clearest, and safest comment (to wit) the practise of the Apostles, and also both the judgement and practise of all Christian Churches in the world for some hundred of years to confirm it.

The Bap­tisme of In­fants was not derived from the authority of man neither of councess, but from the tradi­tion or doc­trine of the A­postles, saith S. Augustine con­tra Donatist. lib. 4. cap. 23. & 24. Baptisme hath its beginning from Gods word and from the use of the primitive Church, saith Mr. Philpot. (d) And the Ecclesiasticall History and others acquaint us that Auxen­tius who was an Arrian, with his adherents, was one of the first that denyed infant Baptisme, and next after him that Heretick Pelagius: And then the Anabaptists. These are the spoysoned springs and muddy channels, from which, and down which this dirty, unwholesome, dangerous stream of Antipedo baptism did flow & run into this vertiginous, truth­sick, and truth-despising, if not loathing age: into which the former times have conveyed and emptyed their dregs, froth, and filth; and wherein gray-headed errors and Here­sies are not only grown young again, but vamped, furbished and new gilt on purpose to vent them unto such,Mr. Simpsons History of the Church, Mr. Philpot, &c. either ig­norant, inconsiderate, or profane chapmen, as without care, or conscience will sell their souls to purchase their Lusts. For now it's become a gainfull trade to retaile those damna­ble and dangerous Heresies, and principles that are sent by wholesale out of Italy by the Popes Factors, and which is more, all that will, may set up and be free of any Company they like best. 'Tis no wonder then that Gods Temple and Table have but a few guests, when the Devill is permit­ted to revell and keep open-house for all comers, or that truth should be opposed when the Father of lyes hath liber­ty to speak against it. Infant-baptisme being heretofore que­stioned after so many years quiet enjoyment of its undoubt­ted Right as inabled it to plead prescription for it, It was Defendent in the cause, and produced such cleer, strong, and good evidences, that it got both a verdict and judgment upon it, which still hangs upon record in the Court of antiquity against the adversaries thereof. But of late time it hath been forced through the unjust disturbance of some turbulent spi­rits to be Plaintiffe also; And through the good providence [Page 108] and the divine assistance of him who hath givenThat pi­ous and lear­ned Divine Mr. Baxter, cum multis a [...]iis, and amongst them that emnently learned Dr. Hammond pract. catech. some of his Servants such a mouth and wisdome as none of its ene­mies are able to resist. It hath again cast the most cunning, active, and irreconcileable enemies thereof to the glory of God, the vindication of truth, the comfort of his people, and the everlasting both shame, and silence of those whose ei­ther passion, or interests have blinded their Reasons, or corrupted their affections so, as that they either know not, or love not the truth. ForCypr. Epist. 59 ad Fidam. A baptismo post Christum pro­hiberi non debet infans recens natus, saith Cyprian, † and with him agree so many both pious and learned men,* Vide Dr. Hammond pract. catech. p. 212. to 219. that but to name them, their arguments and sayings would swell this Subject into a Volume.where you will meet with a­boundant sa­tisfaction in this particular. In short therefore (for it's not my design to be Polemicall herein) to me it seems to be a very safe and good rule whichArist. Ethic. lib. 10. c. 3. That rule also of St. Augustine is very sate and good, viz. Quod universa tenet ecclesia, nec conciliis in­stitutum sed semper retentum est, non nisi authoritate apostolica traditum rectissime creditur. Aug. Baptis. contr. Donatist. lib. 2. c. 7. Aristotle layes down, sc. That whatso­ever hath been affirmed by almost all, should not hastily be denyed by any; becauseh Quod ubique, quod semper, quod ab omnibus tenetur Ecclestis, id demum Catholicum. 'Tis a Merldian shining truth, that all new waies are false waies, and there­fore they must be carefully declined by all those that really desire to walk in that good old way of life, that leads to blisse and glory. And 'tis as true that they must needs wan­der, stumble, and fall, that resolve to walk in crooked, une­ven, blind and slippery foot-paths of their own making.

The Prayer.

O LORD, it is no less then a signall, a singular and a very great Mercy to thy Church and Children, that thou hast provided and given them a remedy for Infants against the danger, the poyson, and the pollution of Originall Sinne, wherein they are born, and thereby come into the world both defiled, and spiritually deformed: In that thou hast set open the door of Baptisme for them, at which they enter and are admitted to come within the pale of thy visible Church. Lord still continue this great Priviledge nnto them. And as then and there they are listed under and Covenant with the great, the glorious, the victorious and invincible Captain of our Salvation to fight under him against the implacable Enemies of their gracious both Saviour and So­veraign, and their own immortall Souls, the World, the Devill, and the flesh; O let them be conscientiously carefull to pay their Vows, to discharge their solemn ingagements, and to expresse their fi­delity, piety, and loyalty by continuing Christs faithfull Souldiers and Servants unto death, Amen.

Baptismus janua est Vitae, Christianitatis Ostium,
Regenerationis Sacramentum.

XVIII. Of the Sacrament of the Lords Supper.

TIs the Souls Banqnet. 'Tis one of thoseCertainly then those Mi­nisters are ve­ry not only unkind but cruel and inju­rious to their flocks and peo­ple that either cut off this breast by ab­solutely [...]su­sing, or dry it up by defer­ring and neg­lecting to ad­minister this necessity food, this holy and comfortable Sacrament unto them. Breasts where­with our Mother the Church nurseth and nourisheth the Children of Christ. 'Tis both the food and fewell of [Page 109] Grace. Jesus Christ is in this necessary Holy Sacrament a Peli­can in deed, and reality; for he feeds his faithfull ones with his own Bloud. 'Tis a lively representation of Christ crucified to the eye of faith. 'Tis spirituall glue which joynes and cements Christians one to another in Love and Unity. 'Tis a Christians commemoration-day of his best and greatest Benefactor. 'Tis the last Will and Testament of Jesus Christ, whereby he bequeathed the precious, inefti­miable, everlasting Treasures, comforts, and blessing of his Death and passion to all worthy Receivers. I acknowledg the Sacrament of the Body and Bloud of Christ administred according to Christs institution to be one of the greatest trea­sures and comforts that he left us upon the earth,Fox B of Marty 5, vol. 3. p. 556. col. 1. Those Mini­sters then do rob, defraud, wrong their people that ei­ther take away or keep from them this pre­cious treasure. faith Mr. Philpot. 'Tis a deed of Guift, A Conveyance from Je­sus Christ of himself and all his merits both sealed and de­livered, with livery and seisin to all true Beleevers; where­by they have a just right, an unquestionable title unto, and a saving interest in the Lord Jesus, and all the sweet, blessed, and glorious benefits of his death, resurrection and inter­cession. Camerar. lib. 1. p. 64. Darius King of Persia had in his Bedchamber a vine all of Gold which was inriched with precious stones, and did bear grapes made of pearl of an inestimable value. And yet this Vine was but a barren figstree, and its orient Gemms but dry and withered leaves compared with that Jo [...]n 15. 1. true vine Jesus Christ, and the most precious fruit thereof. For if all the Gold, Jewells, rarities, and wealth of the whole world were put into one scale of the ballance, and but one drop of that invaluable bloud which flowed from this vine when it was cut, (when Christ was crucified) upon the cross in the other Scale, all those would be but feathers, chaffe, or mosse, light, vain, and worthlesse things, in respect of the excellency, and necessity of this: Since 'tis only the bloud of Christ that cleanses us from fin, and makes the soul beau­tifull in the eyes of God, and redeemeth it from eternall damnation. For it is not in the power either of all the glo­rious Angels, and blessed Saints in Heaven, or of all the Christians upon earth to satisfie the Justice of God for one Soul, much lesse then can stones or clay reconcile an angry [Page 110] God, and free a sinner from everlasting misery. To neg­lect this holy Sacrament then wherein this precious bloud of Christ is freely offered to us to purge and save us, is both dangerous and sinfull, to contemne it (without repentance) damnable. Si qui Sacramentorum usum ac si opus iis non [...] erent aspernarentur, non modo arrogantiae summae sed etiam impietatis in De­um merito damnari debent: quum non suae tantum infi [...]mitatis subsidia, sed et Deum ipsorum authorem contemnant, ipsius gratiam respuant, et spiritum quantum in ipsis est extinguant, saith one. [...]akwel A­polog. p. 417. Aesops Son at a Feast which he made dissolved Pearls in Vinegar, and gave to each guest one to drink: And yet his bounty was but parsimony, his pearls below pebbles compared with the love and excellency of this true Magarite, this pearl of in­finite price and value, the Lord Jesus Christ, which every rightly qualified and prepared communicant, both drinks, and eateth also at this Supper of the Lamb. And Cleopatras draught when she swallowed an Exchequer, and drunk an Indies, was but puddle, muddy water to those pure, refreshing, life-preserving streams which flow into the Soul from that Rock of living-water Jesus Christ, through the golden con­duit-pipe of this blessed Sacrament. [...]on Anthory de Guevara Dial of Princ. Fol. 417. (d) When the feast of the God Janus was celebrated in Rome, none were suffered to go into his Temple, but those that had new apparell. That day also the Emperor put on his imperiall Robes, and all the Captives who could with their hand touch them were de­livered: prisoners for debt were discharged, all transgressi­ons pardoned, and exiled persons were recalled. Who­ever cometh to this holy Sacrament clothed with the new and rich apparell of Christs righteousnesse, and can with the hand of a justifying faith touch Jesus Christ, shall be sure to find and receive comfort, favor, acceptance; a discharge from the debt of sin, liberty, and inlargement from the slave­ry of his own Lusts and from the captivity of Satan; commu­nion with Christ here, and admission into the Kingdome of Heaven (out of which man was justly excluded, exiled, for sin and Rebellion) hereafter: For when by death a true Christian doth put off the Rags of his mortality, God will invest him with the Robes of Glory to all Eternity.

The Prayer.

EVer blessed God, such are thy tender mercies, unspeakeable Love, and matchlesse Bounty to thy Children upon earth, that as thou hast prepared and provided for them both Mansions and a feast, a Sup­per of Glory with the Lamb in the Kingdome of Heaven, so hast thou also provided a spirituall Banquet, and furnished thy Table with most exquisite, curious, precious, and delicious dainties, to refresh, nourish, comfort, strengthen and unite them in their journey, and whilest they are upon their way thither, this Blessed Sacrament. O Lord, let not I beseech thee this Soul-feeding, heart-chearing, Grace-strengthe­ning and increasing communion, and Supper be neglected, underva­lued, contemned, or denyed through the corruptions, contentions, diffe­rences, carelesnesse, or ungrounded scrupulousnesse of Men. [...]ut let Ministers, O Lord, carefully obey thy command, and conscientiously discharge their own Duty, in rightly and frequently administring of it to their people, that thy bitter, thy bloudy Death, O Blessed Sa­viour, may be constantly and thankfully remembred, thy wonderful, un­paralleled, undeserved love, pity, goodnesse acknowledged, and thy great Name praised, and glorified. And let Christians O Lord come to this Holy Sacrament, so qualified, and prepared, that their Graces may be strengthened, their Souls as with marrow and fatnesse satisfied, their interest in Christ cleared and confirmed, their joyes and com­forts multiplied, their Affections inseparably united and their mutuall love to one another mightily increased. Grant this O Lord for his sake who is both the maker of the Feast and the Feast himself, Jesus Christ, Amen.

Coena Domini cibus est Animae, alimentum Gratiae,
Nutrix pietatis, solaminis canalis, pignus amoris,
condonationis sigillum et corroborationis
Sacramentum.

XIX. Of Preaching.

THE sacred word of God, purely, rightly, and power­fully preached, is that Bethesday, wherein Mephibosheths souls, lamed in their feet, (their affections) by the fall which they had out of the arms of Adam and Eve, are cured; and thereby inabled to run the ways of Gods commande­ments. 'Tis theCantic. 4. 16. and 7. 5. Garden, the Gallery, where Christ mee­teth, speaks to, and walks with his people. 'Tis the mount of blessings, conduit of faith, Golden Scepter of mercy, and the spirituall seed of Grace and Life. 'Tis the Chariot in which Christ rideth triumphantly into the Soul. 'Tis the hammer that breaks open the iron door of the heart, the key that unlocks it. Tis the fire that consumeth all Satans strong holds in the spirit. 'Tis spirituall eye-salve, that gives a blind Bartimeus his sight. And 'tis the voice that awa­kens the most drouzy, deaf, secure sinner.Rainold. Orat. 1. p. 41. What the O­rator saith de Oratione, is true, de praedicatione: Morbis, inquit, animi medicinam facere debet (praedicatio facit) comprimendo quae tu­ment, roborando quae languent, quae inflammant leniendo, coercendo quae diffluunt, expurgando quae redundant. 'Tis an Ark alwaies brin­ging blessings with it. Nathan which wil rouse, convince, and humble Davids, relapsing Saints. Tis a Peter pricking the hearts of great and grosse sinners to their conversion, sanctification, Salvation. 'Tis a messenger sent from God, and bringing with it those three wonderfull, glorious, in­stimable Jewels and blessings to the soul, sense of sin, assurance of pardon, and a through reformation both of the Heart and life. Its the means which God hath promised, commanded, ow­ned blessed and sanctyfied (by the inward, powerfull and ef­fectual operation of his holy Spirit speaking home to the con­science, stirring those healing waters of the sanctuary, and accompanying the outward administration of the word) most ordinarily, and efficaciously to instruct the ignorant, [Page 113] confirm the weak, to warm the cold, mollifie the hard, melt the frozen, comfort them that mourn, to awaken those that are drowsie, resolve those who doubt, incourage and quiet such as fear, guide them that erre, bind up the broken hear­ted, and to quicken those that are dead in trespasses and sins. Tis a Corn [...]copia of all those excellent, spirituall mercies and comforts. 'Tis the granary of celestial food, and Manna; the silver trumpet of peace, and the white flag of mercy to a people. It's a Nilus that softens, refresheth and fructifieth barren, hard, and languishing hearts. Tis a Mary with Christ in the womb of it, an Angell instructing a Philip; a light in the thickest, saddest darknesse, and a comfortable seasonable rain in a drought. 'Tis both meat to the hungry, water to the thirsty, physick to the diseased, milk to the weak, a Lamp to them that wander, and wine to the sorrowfull. In Asia it was a custome, that the Child which was not nur­sed by his mother, should not have the goods of his Mother. Those who are not nursed by that Mother the true Church of Christ, with the breasts of Gods word and ordinances, faithfully and duly administred, are never like to have God for their Father nor to be heires of the Churches estate, I mean the love, promises, protection, grace, and blessing of the Lord, nor to enjoy the glorious inhe­ritance of her Children eternall felicity hereafter.

The Prayer.

O LORD, thou art so farre from desiring or delighting in the eternall Damnation of the vilest, greatest, grossest sinners, that thou hast commanded the Gospell of Salvation to be preached to every crea­ture both to Jews and Gentiles. Yet since even this word of Life is both a dead, and a killing Letter, without the quickening, sanctify­ing influence and efficacy of thy holy Spirit: Grant blessed God that the Holy Ghost may both teach and speak effectually, convincingly, convertingly, savingly to the ears and hearts of unregenerated Sinners, that so the dead may both hear and feel the voice and power of the Son of God, and live. And be thou pleased most merciful God so to own, blesse, and prosper thine own Labourers in thy vine-yard, that the Consciences of those who are enemies to thine own ordinances and Mi­nisters may be convinced, their spirits grieved and humbled, their mouths stopped, their sin and errours discovered to them, hated by them, and forsaken of them: And that the understandings of those who hear and enjoy them may be savingly enlightened, their hearts graciously changed, their Lives throughly reformed, and their souls everlastingly saved. Let him who is the Word Jesus Christ be ushe­red into their hearts by the preaching of thy Word. Let not Christi­ans spill the potion or throw away the plaister that should heal and cure their sin-diseased, Sin-wounded Souls by neglecting or despising this Soul-converting, and this Christ-conveying Ordinance. But grant that we may both love, prize, and hunger after this Heavenly Manna, thy word preached, that so our souls may not be famished, but fed, and nourished unto eternall Life. Grant this for Jesus Christ his sake, Amen.

Evangelii praedicatio eternae est vitae promulgatio,
Pietatis semen, virtutis pabulum, consolationis vehiculum,
Cordis fulcrum, Imber gratiae, pharmacon Animae,
[Page 116] Mortuis tuba, caecis Lux, Dux errantibus,
Titubantibus baculus, esurientibus cibu [...], ignorantibus
fons Scientiae, Oceanus gaudii parens Fidei.

XX. Of godly, learned, and of ungodly, unlear­ned Ministers.

PIous Ministers they are the brightest stars in the firma­ment of the Church.Tully. Diis proximi sunt Deorum sacerdo­tes. They are the pillars on which it standeth. The Spokes­men that wooe the soul with heavenly Rhetorique, that court it with Divine Oratory to love Christ, and the para­nymphs that lead it to marry him. They are Celestiall Am­bassadors sent by the Lord Jesus to treat with sinners, and to conclude an everlasting peace betwixt him and them. They are the chariots, horsemen, watchmen, and (as Saint Ambrose was said to be of Millaine) et ornamenta, & munimenta urbis & ecclesiae: The beauty, safety, blessing, honour, and bulwarks both of the Nation, Cities, Towns and places where th [...]y live.Dr. Arrow­smith. Tact. Sa. Nequit Hippo devastari ante obitum Augustini, nec ante o­bitum Parei Heidelberga. Dr. Stough­ton. Like the heavens they enlighten, comfort, fructifie that Microcosme, Man, with their heat, light, influence with the light of saving knowledge, the heat of well grounded, well guided zeal, and the influence of an exemplary pious conversation, without which Mini­sters are like those Physitians that give an Antidote with one hand to their patients (their people) and poyson with the other. And at best they are but like thatAct. 27. 22. Ship wherein St. Paul was, that perished it self though it saved others.

[Page 117] Such Mini­sters are like Cooks that labor and sweat to dress meat for o­thers, but eate none of it themselves. Or those carpenters that built the Ark wherein Noah & his family were preserved, and yet themselves were drowned in the deluge. When they are wicked, that may be said of them which was objected by Cato unto Tiberius, concerning the Dalmatian commotions, scl. Camden Annal. of Q. Elizabeth. That their flocks are committed not to shepherds but Wolves.Such Mi­nisters are praedatores non praedicatores, seductores non doctores, pecu­latores non spe­culatores, rap­tores non pasto­res. For such men do not watch, but worrey; they do not teach, but tear; they do not feed, but kill and flay their sheep. Ah Lord! how black and terrible will that Bil of inditement appear, which wil be both preferred & found at that great assize, the day of Judgment, against such Mi­nisters as do either poyson or pine their flocks! That either kill them (as Henry the first King of France is said to be murdered with consecrated wine) with the deadly, flesh-pleasing muska­dine of erroneous or Heretical doctrins & principles: or famish them for want of the sincere milk of the word through their ignorance or idleness: or lead them out of the narrow way of life, and not only incourage and perswade them to, but harden them in sin by their profaneness, worldliness,Si quid in­jungere inferio­rive lis, id pri­us in te ac tu os si ipse stotueris facilius omnes obedientes habe­bis. Liu. l. 26. vitious lives, & scandalous examples. Certainly all such blind, seducing, dumb, ungodly Ministers, will inevitably, irrecoverably (without repentance and reformation,) sink under the in­supportable weight of the bloud, ruine, and destruction of their wandering, miscarrying and everlastingly undone peo­ple to the very bottome of Hell. O Lord let them fear it here, that they may not feel it hereafter.There was (as I have read (a Woman in England who believed there was no God. A Minister came to her to convince her, and demanding of her how she became an Atheist, she answered: That the very first thing which caused her to question the Deity was the seeing of himself to live so wickedly; for saies she, I know you to be a Learned man and a good Preacher and the beholding you to live so impiously, to be a Swearer, a Lyar, a Drunkard, and a Profaner of the Sabbath, this made me to question whether there was a God in Heaven or no, seeing he did let you run on in your wicked­nesse still unpunished. Methinks this sad story should make the hearts, eyes and and ears of all scandalous ungodly Ministers to bleed, weep, and tingle that either do or shall know, read, or hear of, and I heartily beseech the Lord it may. But this is not all. For besides the danger and misery to which they render their own souls obnoxious by their wickednesse; they do also both bring a great* scandall upon the Gospell, and [Page 118] give their people just cause to complain of them for being a heavy burden and a grievous scourge unto them; and most deservedly to account them the unworthiest men in the world. That saying of Seneca is most true here, Nullos pe­jus mereri de omnibus mortalibus, quam qui aliter vivunt, quam vi­vendum praecipiunt. They are also wens and spots upon the fair face and beautifull body of the Ministery, and which is yet more, ignorant, profane, bad pastors are the very worst of men.Dr. Arrow­smith. Tact. Sa. Perussima creaturarum visibilium est homo degener, pessi­mus hominum pseudo-Christianus, Christianorum vero pessimus ne­quam verbi Minister. They live without Love, honour, and doing good, and they dye without comfort.Gospell Ministers should resolve to do like him who said, Ita literarum illud Nectar hauri­am, ita audi­tores m [...]os in­struam tanquam parum victurus ita vivam tan­quam semper docturus. P [...]te­an. Orat. He alone (said that Tyrant Phalaris) may be called happy, of whom it may be truly said, he gave good Doctrines to live, and left a good example to dye. Facile est monere, said Thales, that's but the body, pie vivere that's very difficult, but it's the soul of a true Gospell Minister. Because the way for Ministers to do good is to be good. Nisi praestes quod praedicas, mendacium non evangelium videbitur; It's no peculiar conceit, but a matter of sound consequence, that all duties are by so much the bet­ter performed, by how much the men are more religious, from whose abilities the same proceed, saith learned Hooker. For without all question their Sermons are most convincing and succesfull, who carefullyOptima ex­empla exhibe­mus, et liberi nostri etiam si velint non fa­cile male eva­dent, quum ni­hil quod turpe sit vel visuri vel audituri sunt, sed in virtutis et ho­nesti studio to­tos dies conte­rent. Cyrus R [...]x. write upon their own hearts and conscienciously practise in their lives those truths and du­ties which they preach unto, and presse upon others. But pious, gratious Ministers are the porters of Paradise. They areRom. 10. 14. King-fishers, that in the Halcyon dayes of peace do build, and breed, begetting many sons and daughters unto God. Their absence, or silence is a sluce pulled up to let in mise­ries. When Embassadors are called home in anger, it presa­geth Warre. The Romanes sacked, and levelled to the ground the City of Corinth for a small affront offered to their Embas­sadors. God is very jealous of his own honour, and also very tender of these his Servants; he will therefore most cer­tainly punish and revenge the abuses and injuries done unto them. Besides those upon record in Gods word, and many other Authors, I shall instance in one example only, the se­verity [Page 119] and justice of God against an enemy of a Godly Mi­nister. 1 Fox B. of Martyr. (i) John Martin boasting every where that he would cut off the Ministers nose of Angrongue in France, was soon after set upon by a mad Wolf, who did indeed eat his nose from his face dying mad thereof himself, and yet it was never ob­served that this Wolf had ever hurt any before. Godly Mi­nisters do make a Nation, while it prizeth and enjoyes them, a Mount Gerizim; without them the richest and most flouri­shing Kingdome is but an Ebal. They are the Mines that enrich us;Christ calls Ministers the salt of the Earth; for sal: serves to pre­serve the peo­ple from be­ing Fly-blown with every corrupt doc­trine un to pu­trefaction, saies Mr. Vines in his Sermon upon Ephes. 4. 14, 15. cal­led the Impo­stures of sedu­cing Teachers discovered. p. 3. the salt that seasons us; the earnest, and pawns of prosperity; the pledges of peace, mercy, and felicity to a people; the fountains which water and refresh us; the Ad­vocates who solicit for us; They are the Hammers of error, the Maules of sin, idolatry, and heresie; the springs of know­ledge, and holy counsell, and the Aqueducts of Grace and comforts to us. They are Physitians, when we are weak, infected, or sick, to strengthen and cure us; Shepherds that feed, lead, watch and keep us in the green, safe, fruit­full, wholesome pastures of Gods holy Ordinances: And guides, when we go astray, to direct and reclaime us.Honor sa­cerdotis, est firmamentum imperii. Tacit. de Judaeis. hist. Ho­nour, love, reverence, obedience, charity, maintenance,l thankfulnesse, hearty prayers for a blessing upon their la­bours, and a conscientious care to conform our lives to all those heavenly Doctrines, holy admonitions, sacred truths, and serious, seasonable, pious reprehensions which they preach unto us, are the duties we owe them; the tithes we must pay them, and the incouragements which we are obliged to give them. Their calling ought by us to be honoured, their persons highly esteemed and respected. I have read of one who said that if he should meet an Angell and a Minister to­gether, he would first salute the Minister, and then the An­gel. Their* maintenance ought to be certain, competent and comfortable.

[Page 120] First, Because if men were at liberty and might choose, whether they would contribute to their Ministers subsist­ance or not, 'tis more then probable that (like Camelions) they should be fed and maintained with little else besides the thin diet of aiery promises and fair speeches.

2. Because indigency, and necessity are very strong and (too often) prevailing Temptations with them to a scan­dalous, sinfull compliance, with debauched, infamous, im­pious persons, and to live as they do because they have their lively-hood, or relief from them.

3. Because poverty compells them to mind the world too greedily & eagerly, distracts them in their studies, and hinders them from growing and thriving in Learning, and Abilities.

4. Because the meanness and wantfulnesse of a Ministers out­ward condition and estate doth not only invite, animate, and perswade worldly minded men, profane persons, cor­rupt and seduced professors to deny them their dues, to vex, oppose, affront, revile, and insult over both their persons and callings; but also to undervalue, disregard, and com­temne sound, precious, and necessary Truths, because they are delivered by such poor men unto them. The Jewes did so by Christ the King, and the Gentiles have and will do so too unto his Ambassadours and Servants in all ages.

5. Because scandalous livings are one great cause why there are so many scandalous preachers; for if their mainte­nance were augmented and ascertained, tis very likely their lives would be reformed; since if piety did not, yet policy would then restrain them from being notoriously vitious and profane.

Lastly, because contempt treads usually upon the heel of want.Plutarch. Apothegm. A certain Laconian seeing a Collector going a­bout to gather mens devotions for the gods, said; I will now make no more reckoning of the Gods so long as they be [Page 121] poorer then my self.Heylin. Ge­ogr. p. 69. And King Aigoland who did a long time make Charlemaine believe that he would be baptized, the time being now at hand in which he should fulfill his pro­mise, he very gallantly accompanyed came to the French-Court: where seeing many Lazars and poor people expect­ing Almes from the Emperors Table, he asking what they were, was answered, that they were the messengers and ser­vants of God. On these words he speedily returned, despe­rately protesting, that he would not serve that God which could keep his Servants no better.

The Abderites sent unto Hippocrates to come unto them to cure Democritus who (as they supposed) was mad: And promised if he would come to give him all the gold they had: yea if all the Ciy were Gold, they said he should have it. It is a thing, yea crime not only sad and shamefull but also lamentable, prodigious, and worthy with tears of bloud to be bewailed; That Christians should not love, in­courage, prize and reward Orthodoxe, learned, and pious Ministers (the Physitians of the soul) so much as Heathens did a Physitian for the body: That these Bristow stones should be desired, or preferred before those precious Diamonds. And which is yet more vile, monstrous, sinfull, dangerous, de­testable and deplorable; that Christians, yea forward and see­mingly zealous professors should choose and esteem Mounte­banks, and murderers (seducers and Jesuits) more then gracious pastors & before them; such are very strangely, if not irecovera­bly distempered and sick. Heu quam pericul [...]sus est iste morbus quum et infirmitates suas amat, & medicos suos odio habet aegrotus! Cer­tainly that malady is mortall which makes the patient love his disease, and hate his Doctor. And thus to disesteem, op­pose, and hate the faithfull Ministers of Jesus Christ, is a sin in the highest form of those crying crimes which wil shor­ten the life of our peace; cloud, if it do not totally eclipse, the glorious sun of the Gospell amongst us,† 2 Chron 36. 16. and * provoke the Lord to consume and destroy the Land with the Inhabi­tants thereof. Let us then if we will not love them nor be liberall to them, and thankfull for them, for Gods, their own, nor our souls sake, yet be just to them, and pay them [Page 122] their dues for very shame,Levit. 72 30. 1 Cor. 9. tithes are the Lords. He hath reser­ved them to himself, and therefore man cannot either lawfully or safely alienate them. Nor did ever any man yet that purchased a Lordship or Lands, except the Estate he bought were impropriate, the rise and age whereof (I mean of Impropriations) is known almost to every man, claime or pretend any right or title to the tenth part of what he bought. And yet further, Tithes have been setled upon the Ministers of England, and confirmed unto them by sixty Acts of Parliament, saies Mr. Prynne, and which is yet more, they were confirmed and payd unto them before the Conquest by the Saxons, and all along since the Conquest down to these times, wherein the malice and power of Satan, the avarice of some self-seeking Christians, and the both envy and subtilty of Jesuits those im­placable enemies to, and restlesse underminers of the Gospel and Ministers of Jesus Christ have stirred up some seduced people to declaime against them as a burden and grievance, and to petition the Magistrates to take them away; notwithstanding their undoubted right unto them. See for your fuller and better satisfaction herein the 8th Chapter of Mr. Seldens History of Tithes. p. 195. And yet further, Tithes were insti­tuted and payd both before the Law, under the Law, and under the Gospell too. See D. George Carletons Tithes proved to be due by a Divine Right. D. Will. Sclater his Ministers Portion, Mr. Prynns Gospell plea, &c. since the Labourer is worthy of his wages: Since Tithes is their unquestionable right both by the Lawes ofI know it is either hellish malice, or per­nicious base­nesse, or ig­norance of the work and bur­den of Mini­sters that makes their maintenance so generally in­competent and their very live­lyhood & sub­sistence so en­vyed and grud­ged at. M. Bax­ter Saints ever­lasting rest. p. 91. God and men, and since riches gotten by sa­criledge, are alwaies put into a bag with holes. And there­fore it was a saying among the Jews, Decima ut dives fias. Let then all such as have or do so defraud their pastors, alwaies remember and seriously consider, That it's unpardonable Felony to rob Embassadors. And let them frequently and impartially view and weigh what God himself sayes in * Malachi the last of the Prophets (who is therefore elegant­ly styled Fibula legis & Evangelii, the button or claspe of the Law and Gospell) ye have robbed me, saith the Lord: where­in, say they that were guilty of Sacriledge have we robbed thee? God himself is pleased to answer and resolve them thus, In Tithes and offerings. And if the conscience of their du­ty cannot perswade them to hate this crimson crime, yet let the fear of Gods fierce wrath and heavy curse dissiwade and deterre them from being guilty of it: Since it's most certain that God will both apprehend, and arraign all such Sacri­legious theeves: and also that without true repentance, they are then sure to be cast, to be denyed the benefit of their clergy, and to be condemned without mercy.

[Page 123] Lastly, let such cankers and caterpillars of the Ministry consider that that dangerous, odious felony will not inrich them, nor will that unjust gain be enjoyed by them, for o­thers will be as ready and resolved to require, yea to com­pell the payment of their Tithes to them, as they are wil­ling and desirous not to pay them to their Ministers whose just dues and rights they are.August Ser­mo, 219. de tem­pore. If thou wilt not give thy Tithes, Dabis impio militi quod non vis dare Deo, & Sacerdoti; Hoc tollit Piscus, quod non accepit Christus, saith St. Augustine. Thou shalt be sure to give that to an impious Souldier which thou wilt not give to God, and a religious Minister: The Exchequer takes that away which Christ hath not received. And what greater folly or madnesse can there be in the world, then for men to sin, ruine, and wilfully to pull down Gods anger, judgments, and curses upon themselves to please, or profit others?

The Prayer.

O LORD, it is thy sweet, gracious, and precious promise that thou wilt be with thy Ministers to the end of the World: Be pleased therefore, I most humbly, earnestly, and heartily beseech thee, to own, honour, blesse, multiply▪ protect, and continue them in spite of all opposition both from earth, and Hell. And as thou hast assured us that the gates of Hell shall never prevaile against thy Church; So neither suffer, O Lord, the Agents▪ Factors, and Emissaries of Satan, the implacable enemies of truth, holinesse, reformation, ordinances, and righteousnesse to ruine, or root [...]ut thy Ministers, lest thy Church lie buryed under the rubbish, filth and straw of Atheisme, idolatry, heresie, ignorance, and profanenesse. Preserve and shield them, good God, from contempt, opposition, and persecution. Let their feet be beau­tiful in our eyes, their voice melodious to our Ears, and their message most welcome, pleasant, acceptable to our hearts, that bring, pub­lish, and preach the glad tidings of Salvation unto us. Bring not a fatall, dreadfull eclipse upon us by causing the Sun to go down upon our Prophots. Let not, O Lord, those stars fall out of thy right hand, [Page 124] but let them be as the Signet upon thy finger, and as the Apple of thine eye, near and dear unto thee. And since in the darker times of the Law thou didst require and command that thy Priests should be holy, and without blemish: O grant that in these brightest days of the glo­rious Gospell thy Ministers may be holy, heavenly, harmlesse, and blame­lesse. Make them O Lord, carefull to feed their stocks both with holy doctrines, and with religious examples, that so they may be not only preachers, but patterns too of vertue and piety to their people. Grant this inward purity and outward Beauty to our Pastors, O Lord, for his sake who is the great [...] Shepherd both of their and our Souls, Je­sus Christ, Amen.

‘Sacerdotes pii sunt dotes preciosissimae.’

XXI. Self-calling. Of Self-making preachers, or rather Praters and Seducers.

THey are bloudy Empericks, whose Medicines murder, whose potions poyson their credulous, distempered pati­ents, Rom. 16. 1 [...]. simple-men, silly women who are laden with divers lusts, and2 Tim. 3. 6. unstable Soules. They are the worst of Lepers, whose dis­ease having seized their heads, their understandings; (for say2 Pet. 1. 24. some, errors in judgment are more both dangerous and deadly,Mr. Hilder­sham upon Ps. 51. Lecture 146. p. 779. &c. then errors in practise) it is there so deeply rooted being either set in the fruitfull soile of2 Pet. 2. 14. gain, orRom. 16. 18. fed with the peccant humors of Lust, or both, that nothing (without grace) but either the Rod of discipline, or the Sword of justice can cure them. They are spirituall Traytors to the King of Heaven; for they take upon them to be his Embas­sadors, without his letters of credence, having neither lega­tion, mission, nor commission from him to warrant their [Page 125] actions: since they are neither called immediately by God, nor [...]mediately by men, I mean by such men as are lawful­ly, and according to the use, and practise of all rightly constituted Churches invested with authority and power to depute, and ordain them to dispense the mysteries of Salva­tion to the people, and to wait at the Altar: Not the first, because they cannot work miracles, nor speak with Tongues, unlesse it be with lying, corrupting, deluding, slandering, be­witching or betraying tongues. Nor the second, because they have neither [...] nor [...], Ability nor authority,Dr. Ar­ronsmith. Tact. Sac. both which together with piety are necessarily required to the constituting or making of a right Gospell Minister. They are theeves and robbers, because they come not in at the door of Ordination; but either climbe over it by pride, or creep under it by Avarice, or pick the lock by Hypocrisie, or get the door to be opened and widened by Sophistry, subtilty, or policy: And when they are once got in, or admitted, in­stead of saving, or curing them that hear, like, and imbrace them, and their Doctrines, they do alwaies indanger, and too often not only wound, but destroy them.Luther in suo comment: super. Epist. ad Gala [...]as. Non satis est habere verbum & puram doctrinam; It's a Max­ime in Law, That no man can do an Act to himself. He cannot present himself to a Benefice, nor make himself an Officer: much less then (for a minori ad majus valet consequen [...]ia) can be legally make himself a Minister or Preacher. Sir Henry Finch [...] Discourse of Law. Lib. 1. p. 91. Oportet etiam ut vocatio certa sit sine qua qui ingreditur ad mactandum et perdendum venit. It's observed and affirmed that Knate, Eagles, Ravens, and car­rion Crowes, can and do kill Lyons, Staggs, and silly sheep, by these stratagems or means. The Knats do muster, draw themselves up into Battalia, and then with a winged speed they assault the King of Beasts, imploying all their naturall strength, weapons, and artillery against his eyes, upon which they resolutely settle, and there continue untill they have made his eye-lids so sore, that pain, anger, and disdaine do not only inrage him, but also make him run furiously either into some river, or pit, where he is drowned, or killed. The Prince of birds burdens his pinions, with as much dust, sand, or gravell, as he can gather into his wings by basking him­self and fluttering with them either upon the sea-shore, or upon some other place where he can take up his lading: and then he carries it away, and sits in Ambush upon some con­venient Rock or tree, till he spy a stagge his welcome and [Page 126] designed prey, to whom he nimbly, eagerly, and couragi­ously flies, settles upon his head, and then beats him on the eyes with his dusty wings till through fear, and blindness he doth hastily seek his death either by falling down some precipice, or by running himself against stones or trees, and so becomes his own Executioner and his enemies prize. Ravens and Carrion crows they also when once they discover a faint sheep, doe carefully watch for an opportunity to destroy it, and effect it by pecking, and pulling out the eyes thereof, for then it can neither see to escape their Tyranny by going from them, nor yet behold the cruelty they act by digging with­out opposition, resistance or relief with their black beaks dyed scarlet in its bloud into the bowels thereof, for that treasure (its flesh) they so greedily hunger after. And these men (as if these winged, feathered creatures had been their Masters and Tutors) doe use the same method, well-knowing that if the eye of knowledge be once misled, woun­ded▪ or lost, their work's done: Because it's as easy to abuse, mislead, or destroy the blind, as it's to attempt it. And there­fore we doe, or may at least clearly, and should sadly see, that those the eyes of whose minds are either dusted and san­ded with Avarice, and worldly or fleshly aimes; or gravel­led with abstruse, dry, and unprofitable notions and opini­ons; or made fore by errors; or are quite pecked out by dam­nable Heresies, doe either hastily run, or else will be secure­ly led into dangers, snares and miseries, not only temporal and spiritual, but also (unlesse the Lord do manifest and ex­presse his power and mercy at once, in restoring them to their fight again, or in opening their eyes, who have been blind from their birth) eternall, to the everlasting ruine of their immortall Souls. These active impudent impostors are Sa­tans engineers, and pioners, wherewith he endeavors to un­dermine and subvert both the foundation and Bulwarks of the Church, Gods word, his ordinances, and religious ministers. They are (while such) listed souldiers under the Prince of darknesse: And although (like an Army consist­ing of the people of many nations) their opinions, manners, habits, qualities, and designs be both numerous, diverse, [Page 127] and opposite one from, and to another, yet they allThey know too well the truth and Successe of that saying of Plato, [...]. That Community of interest [...] couples and u­nites men, but privacy distracts and di­vides them. For the Children of this world are wiser in their generation then the Children of light. They do there­fore unite themselves, that so they may distract, undermine and destroy others unite, combine, and resolve as one man to fight for him they serve against all others: And like lines though drawn from all the parts of the circumference, they yet all meet in one Center, viz. the opposing, hating, dis­gracing, declayming against, and at last persecuting of Godly and rightly or­dained Ministers. In hoc uniformes esse so­lent errantium deformitates▪ quod recte sentientes odio habent. For they too well know that the most will take things by shew and number, not by weight. And that it's not only easy, but ordinary and common for sheep to scab, stray and rot, when the Shepherds are blind, ignorant, idle, scattered, or slain: They are not only wandering and falling Stars, but fiery, and prodigious Comets equally terrible, ominous, and mischievous to a Common-Wealth. They are Satans saeds-men that sow Gods field the Church with Tares and Cockle, Heresies and Errors. They care not how sinfull their principles or practises be, so they be butPietas obten­ditur, Aurum qu [...]ritur. gainfull. For they preferre thriving, fat, time—andRomans 16. 17. flesh-pleasing errors before lean, displeasing, and dangerous Truths; Garlick and Onions before Manna. They deceive not onlyRom. 16. 18. others but2 Tim. 3. 13. themselves too. Nam putant se spiritu repletos, cum inani vento distenti sunt et turgidi. That pretended plausible and ungrounded liberty, or ratherTrue Liberty is a power to do what we ought, not what we will. Mr. Vin [...]. in his 2 Sermons on 1 Pet. 2. 15. 16. p. 12 licentiousnesse which they so zealously idolize, and so earnestly contend for, is a most sad, reall, miserable slavery: And besides 'tis the Moth, canker, destruction, and grave of order, peace, unity, amity, justice, honesty, safety, andWhen the Independents were first at work and endeavouring to set up them­selves, the Parliament in their Mani­festo concerning Professors amongst o­ther things did declare 1643. That no­thing can be more destruct [...]e against the cause of Religion then to be divi­ded amongst themselves And is it not as true now as it was then? piety. For the hope of impunity (much more then the assurance) is the spring of i­iniquty and all Impiety. Because when sin is not prohibited, nor pu [...]ishd by Magistrates, it is not only comman­ded [Page 128] and protected, but the Actors thereof are i [...]couraged therein by them. Qui non vetat peccare quum potest jubet. These Seducers are at first but like little eggs out of which serpents are hatched, that in a short time grow to be bothOmnis error immensus, Senec. monstrous and mortall. They have no warrant from the word of God, nor can they find any foot-steps in the purest times, or best reformed Churches for men Ever since Christ had a Ministry on earth the constant (ordinary) way of their admittance hath been by Mi­nisteriall Ordination. Mr. Baxter 5 disputes of [...] Government and Wor­ship. p. 261▪ See this truth by him there both abundantly and most clearly pro­ved. ordinarily and when they please to run without a call, or to lay their hands upon that sacred, honourable, and terrible calling the Ministry, till by theTim. 4. 14 14. Tit. 1. 5. Acts 18. 17. 1 Tim. 5. 22. laying on of the hands of o­thers authorized and impowered so to do, they be set apart for that great work. And therefore it is very great both presumption and danger to launch into this Ocean, and to saile in the Lighters and Cock-boats of our own light heads a­gainst both the wind and tide of Scripture and Antiquity, without both Pilot, Sailes, Stern, and Ballast, as all such self-calling teachers do now adai [...]s. For they have neither the spirit nor word of God for a P [...]lot; nor the Sailes of lear­ning and piety; nor the Stern of a lawfull calling; nor the Ballast of humility, or saving knowledge. It is then no wonder that they are either wrack't upon the Rocks of er­ror, or swallowed up in the quick-sands of Heresie. Phy­sitians tell us of a complication of diseases in the body. Suetonius et Plutarch. Historians tels us that Sylla, who was the chief man of that faction in Rome which opposed Marius, said of Julius Caesar who was then but a young Child, Caesari multos Marios inesse, that there were many Marii in that one boy. And we find by wofull experience that not only the youngest errors are born big-bellied with more and greater then themselves,A minimis vitiis incipiunt quae in maxima proruunt. (as the greatest oak grows out of an Acorn, and the most violent torrent issues at first out of a little spring) but also that these deceivers have a Covey of sins which juke and sit in their hearts together: Since sins (like birds and beasts) do usually flock and herd together, For

[Page 129] First, they sinneSee Dr. Saun­dersons fourth S [...]mon ad po­pulum p. 463. § 46. in Quar­to. leaving those callings which they ought to follow (unlesse they be either commanded or disabled by God so to do) viz. those that they have been bred up in. Let every man abide in the same calling wherein he was cal­led. And if they have no calling, that's concluded a great sin both by Christians and Heathens.

2. Such do sin in taking up, and following that cal­ling with which they ought not to meddle. Ʋae negligenti quod debuit; & arr [...]ganti, quod non debuit. Besides, God is a God of order, and Paul (inspired by the spirit of God) commands that all things be done decently and in order.Tis equally sad, sinful, shameful and intolerable, that every man that will, though ignorant, proud, p [...]ofane or drunk with the sugred yet poysoned cups of Heresie and Erro, should be suffered to leave his calling, to reel being made light & giddy with whim­sies, falshood, and self-conceitednesse, into the pulpit, and then both freely & impudently to vomit up his unsavory, u [...]wholesome opinions, and to bespat­ter both the Ministery and the Ministers of Christ. Tertullian saith of his times, Ordinationes [...]rum [...]eme­rariae, leves, inconstantes, [...]unc [...]ply [...]os, nunc seculo obst [...]es, nunc Apost [...]tas no­stros ut eos gloria obligent quia verita­te [...] possunt: Nusquam faci [...] [...]r [...] ­ciscitur quam in cast [...]is rebellium, ubi ip­sum esse illi [...] promereri est. Itaque [...] h [...]d [...]e episcopus, [...]as alius, [...]od [...]e d [...]aco­ [...]us, qui cras [...]; hodie presbyter qui cras laicus; Nam & Laicis sacer­do [...]alia Mun [...]a injungunt. Tertullian de p [...]scriptione advers: Hae [...]et. And is not this a true and a too lively pic­ture of our times? But this self-calling and self-making is the in­let of all division, distraction, and the Mother of confusion. For how is it pos­sible, that Religion, peace, justice, or pi­ety should either continue, increase, or flourish, if any one, or every one may create, and commission himself to be a Judge, Justice, or Minister, when he pleaseth?

3. Such do twist a three-fold cord of iniquity wherewith they are so strongly bound that (without Gods [...]ercy and grace) they cannot get loose from their crimes, dangers, and miseries. For they are guilty of being a stumbling block to Idem. verse 12. That Christians must not offend their brethren in lawful, much lesse unlaw­ful things. weak,1 Cor 10. 32. 1 Cor. 8▪ 9. An offence and grief to con­firmed, and a s [...]are to unsetled doubting Christians.Lips [...]us Epist. 97. Non satis est ne ipse errem, sed ne alteri sim erroris causa.

4. Such do sin both in leading the blind out of the way (abusing, corrup­ting, and poysoning the ignorant, with false and wicked principles) and in har­dening them by their examples, counsels and doctrines, whom they have caused to wander from the way of truth and life.

[Page 130] Lastly, to name no more, if God permit such men to get power into their hands, they do often (if not alwaies) perse­cute with extreamest rigour, and remorselesse cruelty those of contrary Judgments, though they be most innocent, Orthodox, and holy. Witnesse those scarlet Theaters on which they acted in Germany, which are and will be crimson monuments of their fury, tyranny, and impiety till time shall be no more. The Church of God in St. Augustines time before his conversion used to pray, Ab Augustini logica libera nos Domine.

And for my part I am fully perswaded that it is the Duty of Gods people, heartily and fervently to joine tog [...]ther in this Petition to the Lord: From a toleration of, an indul­gence to, or a connivence at, all or any men that will to make themselves ministers, and preachers, Good Lord deliver us. Because it will be high time for Religion to make her Will; for the Gospell to take shipping to land in another Land, and for Christians to provide an Arke to save themselves from perishing either in a deluge of superstition, profanenesse, Atheisme; or else in a Red sea of persecution, when it may be truly said of such men,

When Galba came first to the Em­pire there was great confusion and li­centiousnesse in the State, whereupon a Senator said in full Senate. It were better to live where nothing is law­fu [...]l, then where all things are law­ful. Leigh. Choice Observat. p. 120.
Quod libet, id licet. his &c.

The Jewes did highly esteem, (ac­counting barrennesse a curse) and the Romanes did liberally reward those pa­rents who had many Children.Camerar. lib. 6. p. 415. And tis said that the chief reason why the E­lectors chose Rodolph Emperor of Germany, was his plenteous off-spring. So the Lord doth also both love, honour, and crown those spirituall fathers (pious and rightly ordained Ministers) that beget with the immortall seed of the word, quickened by the spirit of life, Sons and Daughters unto God: for they shallDan. 12. 3. shine for ever and ever in the firmament of [Page 131] Glory; And he doth blesse their labours: But as for these [...],Luther su­per Epist ad Ga­latas see also Jerem 23. 32. Nunquam fortunat Deus laborom eorum qui non sunt vo­cati, & quanquam quaedam salutaria afferunt, tamen nihil aedificant, saith Luther. Perphyr. in [...]jus vita. Pythagoras when any of his Scholars deser­ted his Schoole, in eorum usitatis sedibus [...] posuisse dici­tur, quo significaret eos moraliter obiisse. When those who have formerly professed themselves to be the Scholars and Disci­ples of Christ, doe not only desert his School, the Temple, but also inveigh against, and abandon both his ordinances and Ministers their spirituall teachers: well may Christians set their Coffins in their seats, for it's much to be feared that they are spiritually departed and dead: but however tis most certaine that they are fallen into a dangerous swoon of Apostasie. I shall therefore conclude with these hearty and fervent petitions.

The Prayer.

EIther convince, revive, convert, and reclaime all such O Lord, and suffer them not is keep any longer a splint in their wounds to hinder their cure by addingMall [...] s [...]m­p [...]r errarc, quam semel errasse vide i. obstinacy to errou [...], perseverance in evill to ignorance, impiety to iniquity: or else never suffer, most gracious God, the wall of thy vineyard, Church-Government accor­ding to the pattern in the Mount (thine own Word and Will) to be broken down, by fraud, or force, for Foxes or wild Bores (Pictos agnos adorant, vivos devorant. Jesuits, Apostates, Hypocrites, Persecutors, seducers, and temporizers,) to have free ingresse into it, to root up the Vines therein, or to pull off the Grapes thereof: Nor the door of Christs Garden to be thrown off of those hinges, orders and Ordination by the hands of power, or policy, for wild beasts, Hereticks, and popish Priests to enter therein to tread down thy Roses and Lillies, or to crop, or kill thy best fruit-trees, Godly Ministers, and truly gracious Christians. Nor that Crystall, pure, sweet, healing Fountain, that spi­rituall bath, and Spaw which cures all the maladies, and dis­eases of the Soul in that Garden, the Holy Scriptures, to [Page 132] be muddyed, defiled, corrupted, or poysoned, by those, nor any other unwashed, diseased, beleapered, inven [...]d hands or feet, till the stream of time shall fall into, and lose it self in the boundlesse Ocean of Eternity.Plat [...] Timeo. And since there are two diseases of the Soul, [...], madnesse and ignorance; and that by wofull experience it's found that the most of these Leaders, and teachers, and also their Fa­vourites and followers do labour under, and are distempered either with both, or one of them: be pleas [...]d, blessed God, who art the great and good Physitian of the Soul, and dost see their waies, either to heal them, by giving repentance to them and making them wise to Salvation: or else according to thine own2 Tim. 3. 9. promise let their folly be made known to all men, and let them proceed no further, that so the banks of truth and piety may never be broken down, nor over-flowed by the furious, filthy, and deadly streams of error, idolatry, heresie, and profanenesse.

And Lastly, since Distraction is the inlet of Destruction, Division, of Desolation, to the greatest, richest, most flouri­shing and most prosperous Nation; For he that is Wisdome it self JesusMatth. 12. 15. Christ, hath told us so; and the spirit of Truth hath also assured us, that their [...]ames. 3. 14, [...]5. Wisdome, who love conten­tion and delight in strife is earthly, sensuall, devilish; So that carnall policy makes such men like Children to stand upon their heads, and to kick with their heels against Heaven, and also seriously, cunningly, and unweariedly both to contrive, plot, and endeavour their own as well as others ruine; witnesse Haman, Absalom, and many others.

Let O Lord piety (for this is the best yea the only reall prudence and policy) sit at the Helme of that Royall and impregnable Ship, thy truly catholick Church, and of this sinfull, shaking, divi­ded, unsetled, reeling, and rebellious Nation in particular; once a beautiful Rachel, but since a blear-ey'd Leah, once a fair and love­ly Sarah, but since a foul and leprous Miriam, yet still (blessed be thy Name) a true member thereof: Let truth and righteousnesse (as her hands) guide and steer her by the Compasse of thy Holy Word; Let O Lord peace and unity be her sailes; and let the sweet and plea­sant [Page 133] Gales of brotherly l [...]ve, tranquillity, and Christian charity fill them: Let whatever Jonas (whatever abomination, or accursed thing) it is that raises the overturning Tempests of thy wrath, and fury against her, or any part of her, be cast over-boord by her vi­gilant and valiant Pilots, pious, orthodoxe and zealous Magi­strates O qu [...]m beati erunt in illo die jud­cii Magistratus illi qui subditos non mo­do honestis legibus, judiciis & disciplin [...] rexerunt: sed etiam omnium maxime in hoc studium incubucrunt, ut incorrupta Religio apud suos exculta sit; doctrina coelestis per fidos, eruditos et constantes Ministros sit tradita, & ingens homi­num multitudo per spiritum et verbum renata in conspectum Christi prodeat, quae tali Magistratui aeternas gra ias a­gat! E contra quam infelices qui &c. Religionem per var [...]as corruptelas passi sunt adulterare, sayes one. And an Heathen could say, In nau [...]ragio Rec­tor laudandus quem obruit more cla­vum tenentem. Senec. ad Petil. c. 6. and Ministers, that Pirates, stran­gers, and enemies, (the profest▪ cruel, subtle, and secret adversaries, opposers, and under­miners of thy Glory, Gospel, ordinances, and Ministers) may neither be inriched by her woful wrack, nor pleased with the birth and sight of those grievous miseries, and over­whelming calamities, which too often proceed from her contentious, and disagreeing Chil­dren; but let the desires, and designs O Lord of Sions enemies be blasted and frustrated. And let, blessed God, all those spiritual Merchants, those heavenly Mariners (thy Saints thy faith­ful Souldiers, and Servants) that are resol­ved, or shal resolve, to venture all their trea­sures, their souls, lives, and worldly interests in that Arke, thy Church, and to imbarque themselves in her for a voyage to the Holy Land, to that new and glorious Jerusalem which is above, Let them, dear God I once more humbly beseech thee, be crowned with a calm, with quietnesse, serenity and safety in their passage over the brackish, boy­sterous, dangerous Ocean of life; and when they shall put into, and cast Anchor in the port of Death, then let them find that they are safely arrived at the Isles of Paradise, the Kingdome of Heaven, Glory, and Felicity, Amen.

Qui pugnat sine mandato, poenam accipit non mercedem;
Qui praedicat sine vocatione, peccat non prodest.

XXII. Of a good and a bad Conscience.

A Good Conscence 'tis the suburbs of Heaven. 'Tis the Sanctuary of the Soul when it's pursued by sin, Sa­tan, fear or temptation. 'Tis Heaven in hell, riches in po­verty, honour in disgrace, health in sicknesse; in bonds liberty; and light in darknesse. 'Tis Balm that healeth all wound [...]. A medicine infinitely more precious then all the Benedicta Medicamenta of Physitians: for it cures all spiri­tuall maladies, and antidotes the mind against all tem­porall miseries. Tis the best Mithridate to expell all trou­bles from the heart. Tis Gods temple, Christs Bed-cham­ber, and the Spirits Mansion; for the highest Heavens, and the humblest, purest, holiest heart, are the two places of Gods most gloriousEsay 57. 15. Residence. 'Tis the souls soft Bed where­on it resteth quietly and sweetly, with a pillow of Gospel promises, and the left hand of Christ under its head, his right hand also imbracing it, when it's either troubled, de­jected, or distressed. Tis an admirable Soveraign Balsome against the stinging, perplexing fears and all the dreadfull dismaying apprehensions of sin, Gods wrath, Satan, Death, judgment and Hell.

'Tis an Ark that keepeth the Soul safe, and preserves it from sinking under the heaviest burden of sin, or sorrow in the greatest deluge of inward, or outward troubles. 'Tis a ship with Christ in it; Heaven in a little volume. 'Tis divine love, and speciall mercy printed usually upon the soul by the Spirit of God in the presse either of Gods or­dinances, or afflictions, in great and golden characters with notes of choicest favour, tenderest mercies, and free grace upon it. Tis a Kingdome of fortified, rich, safe, and hap­py; [Page 133] 'tis the daughter of faith and repentance, and the Mo­ther of all reall, ineffable, endlesse Joy, comforts, pleasures. 'Tis a serene skie with the Sun and Moon of Faith and re­pentance, fixed and shining in the [...]irmament of the Soul to­gether with the brightest sparkling stars of all other saving graces, which beautifie, bespangle it, and make a glorious constellation therein. 'Tis a feast in a famine, an haven in a storm, life in death. 'Tis an invincible fort in a Lea­guer, when the outworks, City and Castle of health, riches, liberty are taken. 'Tis a Paradise with a tree of Life in it. 'Tis the Vialactea inLaetitia bo­nae conscientiae paradisus est [...]nimarum, gau­dium angelorum, hortus delicia­rum, ager bene­dictionis, tem­plam Sclomonis, aula Dei, hab [...] ­tac ulum spiri­tus. heavenly heart. The vena porta of 2 Corinth. 1. 12. gladnesse, joy, and a consolation to the spirit here, and the beginning of that matchlesse felicity, which will out­live time, and run parallel with the longest line of eterni­ty. 'Tis a Dove that brings an Olive branch of peace to a Noah, a righteous person in the greatest inundation of perplexity and sorrow of heart. 'Tis the way to a life with­out fear or trouble. 'Tis a John lying in the bosome of Je­sus. 'Tis a transcript, a true copy of eternall felicity. 'Tis a consolatory epistle written with the bloud of Jesus Christ by the finger of the Holy Ghost, sent by love, and read by faith to a languishing, mourning, drooping, bleeding Soul. 'Tis ipsum coelum, saith Augustine, a continuall feast, saith So­lomon, Yea it is a Goshen in Aegypt, an Angell in a Dunge­on, an harbour in a Tempest, an Heaven upon earth, and the day-star of Glory. 'Tis an immarcescible Crown; A treasure which once got can never be lost: for what that Cicere, pa­r [...]d [...]x. ad sinem▪ Prince of Orators saith of vertue, is most true of a good conscience. Nec eripi, nec surripi potest [...]nquam: Neque nau­fragio, neque incendio amittitur: n [...] tempestatum, nec temporum permutatione mutatur. But a bad conscience it's the souls in­quisition, and strappado, It's the epitome or abridgment of eternall torments. 'Tis the gloom [...]e evening to the black day of Damnation. 'Tis the terrible Harbinger of that dread­full, furious, cruell train, and troop of dismall, intolera­ble, unconceiveable woes, and plagues which are marching, [...]ay at the door, to take up their everlasting Quarters and a­bode in the miserable Soul. 'Tis secretum ftagellum: an hell [Page 134] in the soul before the Soul be in Hell. 'Tis the lightening of those horrors which the thunder of that confounding [...]ntence, Goye cursed into Hel-fire prepared for the Devil and his Angels, &c. will suddainly inflict upon the for ever un­done, impenitent sinners. Perillus his brasen Bull when hot­test was a Down-bed warmed to the scorching anguish of an evill Conscience. Nam urit, caedit, lancinat, et eo gravius quia si­ne morte. The stinging of the most venemous Serpent is pleasure and delight to the agonies of such a wounded Spi­rit.

That poor wretch who was flayed alive, and then laid upon a bed of Salt till he expired by the barbarous com­mand of Solyman, [...]elt no pain, and rested upon a soft couch-chair compared with him or her that hangeth upon the gib­bet of an evill conscience. Yea the greatest, sharpest, deadli­est pangs and throws of that woman who hath the hardest labour in child-bearing are not only ease and refreshments, but cordialls in respect of the horrible, unavoidable, insup­portable tortures, lashings, bitings, and gnawings of the whip and worm of a bad conscience. An evill conscience is the outward court of Hell. 'Tis the earnest and foretast of those torments which are easelesse, endlesse, remedilesse. 'Tis like thatEzck 2. 9, 10. Book in Ezekiel wherein was written both with­in and without, lamentation and mourning and wo. Weigh them seriously and hearken attentively to the God of Wis­dome and truth, who assureth usProv. 18. 14. The spirit of a man willsu­stain his in [...]ir­mities, but a wounded spi­rit who can bear? That a Spirit wounded with the sense of its guilt and misery is insupportable: (for by putting the question he puts it out of all question that it is so) And also to that doleful eccho of the damned souls in Hell.See the life of Spira. Francis Spira that compleat map of misery, that so you may both judge impartially what it is, fear it, and carefully, timely, resolutely, oppose, hate, decline, and fly that which will bring you unto, and hang your souls up­on the same rack on which all his bones were broken, viz. Sin against convictions, covenants, promises, profession, love, light, knowledg, and conscience, committed, relapsed in­to, and unrepented of. I now feel, saith he, Gods heavy wrath that burns like the torments of hell-fire within me, and [Page 135] afflicteth my soul with pangs unutterable.

And again the gnawing worms of an unquenchable horror, confusion, and (which is worst of all) Desperation continu­ally torture me. My pangs, faith he, are such that the dam­ned wights in Hell, endure not the like misery. O let us then hear and fear: yea let us be instructed, warned and perswaded by his andCain, Judas, &c. others sufferings to pray and labour to get good consciences, and to keep them voyd of offence both towards God, and towards men, that so we may ne­ver feel and endure the exquisite, the insufferable torments of a double Hell, Desperation, and Damnation. And since unicuique liber est propria conscientia, & ad hunc librum discutien­dum & emendandum omnes alii inventi. Since every mans con­science is his book, and that all books are written for the reading, correcting, and expunging the errata's thereof: It is therefore the great duty and concernment of every one vigilantly, conscientiously, constantly to take heed that it be neither interlined with sin, nor blotted and blurred with crimes & vices, nor defaced with foul and filthy lusts: Because if it be not kept pure, fair, and undefiled, God will one day com­mand it to be burned by the common hangman, the Devill, in the fire of Hell. But if it be preserved unstained, God will then love and delight in it. For facies animi est c [...]nscientia: sicut in con­spectu hominum gratiosa est facies pulcra; sic in conspectu Dei speciosa est conscientia munda. The face of the mind is the conscience: And an unspotted conscience is as beautiful in the sight of God, as the most renowned and celebrated Beauty either is, or ever was amiable in the eyes of men▪ If then thou wouldest be free from the anguish, agonies, and miseries of an evill Conscience; do thou in this case, what one advised Domitian to do in a­nother, who being asked by Domitian how he might so rule as not to be hated like many of his predecessors, an­swered him, Tu fac contra, do thou contrary to that they have done. Do thou confesse, repent, hate, and forsake eve­ry known sin, and take heed of relapsing into wickednesse, for sin is both the root and fewell of outward troubles, in­ward terrors, temporall punishments, spirituall Judgments, and eternall torments.

The Prayer.

O LORD, thou hast not only forbidden us upon pain of High Treason, Death, and Damnation, to commit the least sinne, and acquainted, yea assured us that all things are naked and opened to the eyes of that God with whom we have to do: But thou hast also placed a comptrouler, a Register, a Notary (conscience) in every Child of Adam, to observe, record, and remember all our thoughts, words and actions, whether good or evil. And thy great de­sign in all this is to make us afraid of acting any either open wick­ednesse, or secret filthinesse, since even all our closest iniquities, im­purities, villanies, and our midnight abominations are perpetrated upon a stage at noonday, and in the sight of the Sun, not only in respect of thine all-seeing eye to whom the darknesse and light are both alike; but also in respect of that impartiall witnesse, that all-observing Sen­tinel which thou hast placed within us, that will most certainly re­veal all those hidden, hideous, horrible and loathsome crimes we are guilty, of which the eye or ear of Man never saw, nor heard, ac­cuse us to God of them, and both evidently and undenyably to the Lord, and our own selves proves us conscious of them. Give us there­fore, O Lord I beseech thee, Grace, care, and resolutions to live, walk, and behave our selves, to think, speak, and act, as under thine eye, and in thy presence at all times, in all places, in all company, in all conditi­ons, in all our callings, duties, services, recreations, and imployments, that so our consciences may acquit, and not condemn us, Let us prize, seek and keep the happinesse, peace and comfort of a good conscience more then pleasure, plenty, prosperity, liberty, yea then Life: And let us fear the plague and torment of a bad Conscience more then Death. And since O Lord thou wilt most certainly bring every work unto Judgment, with every secret thing, whether it be good or evill, O give us Grace to fear thee, and to keep thy Commandements, that so we may both injoy the peace of God here, and the God of [Page 137] peace hereafter. This grant for his sake who is the Prince of peace, and dyed to make our peace with thee, thine only Son and our alone Savi­our Amen.

Conscientia est index, judex, vindex; Bona, coeli est
Porta & primitiae: Mala, damnationis Prodromus
Et Gehennae miseriarum principum.

XXIII. Of Life.

IT is the seed-time both of Grace and Glory. 'Tis a short, craggy, thorny, narrow way, to a sad, or joyfull, to a blessed, or cursed eternity. 'Tis a tree from which some blooms doe fall in their infancy, on which some buds are blasted when but just set in their child-hood, from which some green fruits are snatched off in their youth, upon which some hang till Manhood, and then are violently stricken down, or pulled off by the hand of death; and some continue thereon, untill they be full ripe by old age, and then drop down into their graves. Man hath as it were two Sepulchres; One in the warm belly of his naturall Mo­ther, and the other in the cold Bowels of the common Mo­ther of all both men and women, the Earth. By life he is put into a Gaole, by Death into a Dungeon. So soon as we are born we cry; as if because we then want language to speak them, our eyes did weep elegies, and by those tears at once prognosticate, expresse, and lament our future trou­bles, sorrowes, sufferings, Funerals. The Mexicanes thus salute their Infants coming out of the Womb: Infant thou art come into the World to suffer, endure; suffer and hold thy peace. Our Mothers are living Tombs to us be­fore our birth; and so soon as ever we do but peep, or [Page 138] step into the world, every thing not only mindeth us of, but also preacheth and readeth Sermons, Lectures, and Lessons to us of our departure out of it again. For what are our swadling cloaths, but winding sheets? What are our cradles, but Coffins? What is the ringing of the Bell before our being Christened, but an antedated passing peal? What are those arms which carry us to Church to be baptized, but a Biere? What doth our being first undrest signifie, but the putting off of our mortality? What is our being layd down to sleep, but an embleme of our Buriall? And what is our first sleep, but the Image and elder Brother of Death? Life 'tis a weak twig, and a slender thread upon which fraile man hangeth over both his Grave, and Hell. 'Tis a Tragae-Co­medie whose scenes are health, sicknesse, strength, weak­nesse, joy, sorrow, mirth, and mourning: The Prologue tears, the Epilogue groans.Rainold. O­rat. 185. Romani duas angorum & vo­luptatum deas Angerioniam & Volupiam ita colebant, ut Angeroniae pontifices in sacello Volupiae, et Angeroniae simulacrum in ara Volupiae collocarent, quo significarent, angores voluptatibus, dolorem gau­diis humana vita semper temerari. In this world there is no day without clouds. The door of this naturall life is al­waies turning upon the hinges of mutability, and variety of conditions. Winter, Summer, Autumne, Spring, pro­sperity, adversity, sadnesse, gladnesse, black and white daies (Godwin. Rom. Antiq. as the Romanes distinguished them) make chequer-work in our lives. Our complexions (our outward estate and conditions) are sometimes fair and ruddy with joy, com­forts, mercies, and sometimes they are black, wrinkled, pale, and wan with sorrows, crosses, and miseries. Man hath neitherPsalm. 102. 11. Job 14. 2. Solstice, nor rest here; and therefore the Romanes built the Temple of Quies without the City, to sig­nifie that the lower Region of this Life is subject unto, and disquieted with storms, and showres,Lacrymae no­bis decrunt ante­quam causae dolendi. Sencca de brevitate vitae. troubles, and afflicti­ons. The Womb of Life is alwaies pregnant with both consolations, and tribulations, which struggle therein, and the one (asGenes. 25. 26. Jacob did Esau) usually taketh the other by the heel.Plin. Se­cund. Pane­gy. ad Trajan. Habet enim has vices conditie mortalium ut adversa ex secundis, ex adversis secunda nascerentur. Like ship-boys we [Page 139] stand sometimes upon the top of the mast of Prosperity, and sometimes we are put down under [...] deck by Adversity. Our life is a Sea wherein these tides are alwaies ebbing and flow­ing; Dolor & voluptas se invicem succedunt. No man was ever yet so happy as to injoy all those mercies which the hand of God hath liberally scattered and divided amongst all men. Nor was there ever yet any man so miserable but he had some comforts. And though the line of calamity be often, if not ordinarily to the godly longer then that of felicity in this Life: yet it will be but very short (even in his own judgment that is most miserable) if it be measured, or com­pared with the endlesse line of eternity. And this conside­ration will make the waters of Marah sweet to a Child of God. Our Life is an Irish, a troubled, dangerous, tempestu­ous Ocean; we take Shipping at our Birth with tears, we [...]ail over it with care, fear, sorrow, and we land at the port of Death with sighs, sadnesse, unwillingnesse. The thread of Life is so short and rotten, that it is often (yea alas too often) spun out by the wheele and broken off by the hand of providence, before it leads us out of the Labyrinths and maze of sin and misery; many millions being carryed to their graves, before they consider why, or for what they came out of the Womb into the world. For they do not consider that Man was not made and born to imbase his Soul with the allay of sin, which alone renders it capable and ma­keth it fit to receive the impressions of temptations and all reall evills. To fewell and feed his filthy Lusts, or to gra­tifie and comply with his vile and vain desires. To burn himself in the fire of uncleannesse, anger, or malice; or to drown himself in the waters of drunkennesse, and intempe­rance. To choak himself in the dirty puddles, and muddy Fennes of sensuality and Epicurisme. To lye groveling upon, or to spend his time in rooting in the earth by wil­fully diseasing his Soul with the falling-sicknesse of Avarice, or to entertain a dumb Devill into his heart, not only to hinder, but disable him from either praying to the Lord for grace, and pardon of sin, or praising him for his great and undeserved mercies. And yet it's too true that with [Page 140] the most of these devills some men and women are possessed, and the most with some of them. 'Tis most certain that God did not give mans soal brave wings to pursue the poor quarrey of pleasure, profit, and honour, or to fly unto hell, but that by holy meditations, and a religious conversation it should with them mount up to Heaven. The Lord both gives us our beings, and continueth us in them, to trust, love, serve, obey, honour, and delight in him. He hath assured us we must dye, and yet concealed from us how long we shall live, that so we might every day and every where expect death, and by a holy life and faith in Christ escape the tor­ments of an everlasting death in hell. We read of many that had alwaies some memento's of their Originall by them. Agathocles who was but the Son of a Potter, when he be­came a King, had earthen pots brought up and set in his Presence chamber, to immind him of his low extraction. Camerar. lib. 1. p. 48. Willigis from a base condition, (for he was but the Son of a Carter) being advanced to so high a dignity as to be made Arch-bishop of Ments, caused these following words to be written in great Letters in his Lodging Chamber: Willigis, Willigis, remember from whence thou camest. And certainly if Men and Women (even the most Royal, Noble, Rich, who have the most Talents to account for, as well as the poorest and meanest) would but either frequently view, and seriously reflect upon their pedegree which they may find and see if they will,Job 17. 4. I have said to corruption, Thou art my Father, to the Worm, Thou art my Mother and my Sister. Job. 17. 4. Or if they would but diligently hear­ken unto, and meditate upon those Lectures and Catechisms of their own frailty, and mortality, which God not only reads to their ears, but presenteth also to their eyes in the sicknesse, and death of others, certainly they would neither be proud nor profane: And they would also learn right­ly to know both the brevity and the uncertainty of this life, which is indeed so uncertain, that for ought thou canst tell how great or good soever thou art, that art now looking upon this dark picture, this unlively description of it, death may have an Attachment against thee, or an Habeas corpus, to remove and carry thee out of the Land of the living, be­fore thou hast read one line, nay one word more, and serve [Page 141] it upon thee without warning, respect, and all possibi­lity of being either rescued, concealed, bailed, or protect­ed from it. We are all pilgrims and travaile towards our long home before we can go. Every day is a step, every week a walk, every moneth a stage, and every year a long Journey towards our Graves. Life 'tis a swift Race; we are making ready for it in our conception, our Birth is the starting poste, the time of our so journing in this World is the Green or course over which we gallop with a winged speed, and our death is the Gaole or end of it. Orimur & Morimur. Child-hood is both the death and Tomb of infan­cy; Child-houd lies buryed in youth; Manhood interr's youth, and old age is the Sepulchre of them all. And when these five pages which are all the leaves that Nature, or rather the God of Nature hath bound up together in the book of Life, are turned over by the nimble hand of flying Time, Death claspeth it up, and then carryeth and layeth us all down in the University Library of the Grave, where the greatest, best, and the most curiously (with ho­nour, wealth, power) guilded and embellished Folio's, as well as the worst, least, and plainest pamphlets, and Decimo­sexto's (high, low, rich, poor, learned, ignorant, good, bad, young, old, men and women) are deposited and lockt up, untill the Author, the creator of them all, God Al­mighty at the day of judgment shall open the door (raise them all out of their graves) take them up and peruse them, to burn or preserve them according to the Contents of eve­ry one of them; the actions of their lives good, or evill. How much then doth it concern us to live innocently, up­rightly, purely, piously, unblameably, since every letter, word and line in the books of our lives and consciences, (all our thoughts, words, and actions, how darkly, secret­ly or cunningly soever they have been either conceived or committed) will one day be read by all the world. And since at that last great day of Judgment, theyMr. Bolton Quatuor Novi­s [...]t p. 92. will be as legible as if they were written with the brightest starrs, or the most glistering Sun-beams upon a Wall of Crystall. Besides an holy life is the hand that writes a Christians name [Page 142] in the volume of honour, that hangs it on the File of Fame, and that sets the best, and the most glorious Crown upon his head. Triasunt coronarum genera, Goronalegis, Corona sacer­dotis, Corona Regni, A good name is better then precious oint­ment: Cant. 7. 1. sed corona bonae famae omnes superat. And this Diadem all that truly fear God shall wear for ever. Psalm 112. 6. The righteous shall be had in everlasting remembrance. Their names will be fresh, fragrant, and flourishing to all posterity.Camerarius Some of the West-indians had this custome, They used to deck with Jewels of Gold and with precious stones dead bodies. And we know that in England [...]nd other Coun­tries the bodies of Noble persons are usually imbalmed. Let us who professe our selves to be Christians do that for our souls which these do unto dead bodies. Let us carefully and speedily labour both to inrich, adorn, and perfume our souls and memories by getting and gathering the Gold, Gemms, and sweet spices of grace, godlinesse, vertue, and honesty; because if our lives be vitious, and impious, our souls will not only burn in Hell, and our bodies yeild an unsavory stench in the Grave; but our names too will Prov. 10. 7. rot in the World. Weigh and judge then which of these ought to be preferred, immortal Glory, or eternall misery: And whether it be not b [...]ter to be coffind up in silence, and buried in oblivion, then to live, (though dead) everlasting­ly infamous. Life tis an Interlude; the womb is the attiring room wherein we are drest; the world is the Theater where­on we act; our birth is the curtain drawn, to let us out upon the stage; our life is the part we act; death is our ex­it, and the plaudit, if we perform our part well, if we live re­ligiously, and persevere in piety, wil beMatth. 25. 23 Euge, Wel done good and faithfull Servant, enter thou into thy masters joy. Lo this honour, this happinesse have all the Saints. This is the portion, the Crown of a Ridley, not a Roscius. Life 'tis an hedge of thornes, upon which we must not only tread, but walk to our Graves. 'Tis a boule of Gall with a few drops of Rose-water in it. 'Tis a Garden full of nettles, and bri­ers, not flowers, Tricae et spinae haec omnis vita, et falleris si quae­ris in ea gaudiorum Flores. To conclude, since every man may [Page 143] truly say, and ought practically to speak, (to live like one that both knows and believes the truth thereof) with him, Lips. Epist. 330. Quid natus sim scio, imbecillum corpus, fragile morbi pabulum, mortis victima. Since the strongest, wisest, greatest, richest, yea the holyest of meere men is butAristotle. imbecillitatis exem­plum, temporis spolium, inconstantiae imago, invidiae et calamitatis trutina, reliqua vero pituita et bilis. And since it's better to improve, then pourtray it; to spend our time holily, then to speak our life elegantly, I shall say but this: A good, gracious, godly life, is a near, sure, strait way to a comfor­table, peacefull, blissefull death. And a good death is the birth-pay of a blessed, glorious life that shall never end. Al­though then the morning of a pious Christians dayes may be tempestuous, and lowring, yet his evening will be calm and bright: whereas the life of him that is impenitently wick­ed, thoughNun quam tristiorem sen­tentiam Domi­tianus sine prae­fatione clementiae pronunciavit, ut non aliud jam certius atr [...]cis exitus signum esset quam prin­cipii lenitas. Suctonius. like the heavy, bloudy, and condemning sen­tence of that cruell Emperour Domitian, it do begin with a preface of Clemency, with pleasure, and outward prospe­rity, yet it (like his mercilesse Judgement) will be sure to have a wofull, horrible, and most miserable Conclu­sion.

The Prayer.

O LORD, thou hast acquainted us with the vanity, frailty and uncertainty of this naturall Life in those lively, reall, teaching resemblances and comparisons of it in thy Word of Truth to a Post, a Race, a Shuttle, a Vapour, Span, Bubble, Flower, Grasse. And thou hast also informed us, that as short, brittle, mutable as it is, we must either whilest our Souls so journ in these houses of Clay, (our bodies) whose foundations are in the dust, both make our peace with God, and get our Pardons sealed, or else we shall lye under thy dreadful intolerable, yet unavoidable vengeance for ever. O Grant therefore most gracious God that we may not ravel out those Golden Skeans of precious opportunities, offers of Grace, and means of Salvation, which thy mercy, bounty, pa­tience [Page 144] have both given and continued unto us to make our callings and elections sure. Suffer us not, holy God, to play, loyter, sinne, or sleep a­way our precious Time, seasons of Grace, our Talents, Gifts, Hopes, Comforts, Promises, lest while we live those daies come upon us, wherein like Pashur thou in wrath and justice make us a burden to our selves. Lest thou make our lives so bitter and grievous that we shall digge for death as Riches, and seek it as for hid treasures, even cou [...]t, crave, court it, and yet not be able to find it or prevaile to be taken out of our Misery by it. And lest after all these terrors, suffe­rings, sorrows, agonies, and languishings our sinful Souls be for ever separated, divorced, banished from the God of love, light, life, and cast into utter darknesse and eternal death amongst cursed Reprobates, and damned Devills, when we go hence and shall be seen no more. Amen.

Vita vere religiosa optimum est medicamentum contra
Timorem, Terrorem & Mortis Stimulum. Bonus semper
Vivit; Abit enim▪ non obit; Asbconditnr, non abscinditur;
Dormit, non perit; Mutatur, non moritur.

XXIV. Of Death.

TIs the Souls convoy to Heaven or Hell. 'Tis the Por­ter that lets a true sanctified, mortified Christian in­to Paradise, through the narrow Gate of Life; The Pilot that steers him over the rough, raging, troublesome Sea of this World, and lands him safe at the Haven of Happinesse, Heaven. 'Tis the first statute in Magna Charta; A Law made Primo mundi, which can never be repealed.Hebr. 9. 27. For it's appointed, (It's inacted, ordained, in the High Court of Par­liament in Heaven) for all men once to dye. 'Tis to a Child of God the Soules Coronation day, gaudy-day, its glad day, [Page 145] asMr. Fox B. of Martyr. vol. 3 p. 431. Wolsey, its wedding day, asIdem vol. 3. p. 502. Bishop Ridly the night before he was to be burned being at Sup­per he was ve­ry cheerful and did bid Ms. I­rish his keepers Wise and the rest of the company at Boord with him to his Wedding. For saith he, to morrow I must be mar­ried. blessed Bishop Ridley called it, and its year of Jubilee. But it's a sluce pulled up to drown the wicked. It's an impenitent sinners ship-wrack. 'Tis the death, buriall, and period of his prosperity, delights, pleasures; The funerall of all his comforts, and the nativi­ty of his eternall torments. 'Tis the B [...]kers going out of Prison to execution, a Josephs inlargement and promotion, a Queene Elizabeths Exaltation to a Throne. 'Tis a good Mans Spring, a Reprobates Autumne; a Nu [...]c dimittis to a pious Simeon; a Take him Gaoler, bind him hand and foot and cast him into utter darkness to an impious Soul. A quietus est, a writ of ease to the godly; a war­rant signed and delivered for the destruction of the Wicked. 'Tis an Ahimaaz bringing good tidings to the righteous, but the last and worst of all Jobs messengers to him that is unho­ly; relating his sad, his irrecoverable, irreparable losse of all soul, body, goods, riches, pleasures, friends, children, house, lands, honors, mirth, hopes, offices, power, earth, and Hea­ven unto him. It lets that Dove (the Soul) out of the Cage, the Ark of the body. It knocks off those bolts, mortality, and frailty, and sets it at liberty. It's the taking up of Jere­miah (the Soul) out of the dark, filthy, noysome, irksome Dungeon of the flesh; and the safe delivery of that Daniel from those hungry, cruell, terrible Lyons, sin, Satan, Hell. Christ hath disarmed death, and now to the Godly, Mors nomen est tantum; Owen Epi [...]. Introitus, non interitus. So that what Came­rarius appointed by his last will should be written on his mo­nument; may also most truly be ingraved upon the Tomb of every one that dies in the Lord: Vita mihi mors est; mors mihi nova vita est, Life to me is death, and death to me is a new, a true, a blessed, a glorious Life. Death, tis both unavoidable and certainly uncertain. (d) Apollonius Thyaneus, who had travailed over the greatest part of Europe, Asia, and Affrica, being asked at his return,(n) Dial of Princes. what wonderful things he had seen in those Countries through which he had travailed, answered; That he wondred most at two things. 1. That in all the parts of the World where he had been, he had seen quiet men troubled by seditious persons, the hum­ble [Page 146] subject to the proud, the just obedient to the Tyrant, the cruell commanding the merciful, the igno [...]ant teaching the wise, and above all, That he had seen great Thieves hang the innocent on the Gallows. 2ly That the other thing at which he marvailed was, that in a [...]l the Countries, and pla­ces, where he had been, he knew not, neither could he find any man who was immortal, but that at length both high and low had an end. And as Death is inevitable, so it is also in it self terrible. For groans, sighs, tears, convulsions, cries, pale­nesse, blacks and Funeralls, are the Harbingers, Heralds, and the train thereof. And yet to the Godly tis but like a Kings visit to his beloved Subjects in his progresse, acceptable hono­rable, welcome, and comfortable. Nam pompa mortis magis terret, quam mors ipsa. Augustus Caesar died in a complement, Ʋespasian in a Jest, Galba with a Sen­tence, Septimi­us Severus in dispatch, &c. Bacon Ess [...]ys 2. p. 8. The very Heathens entertained it without fear, & embraced it without sorrow. TheH [...]rodotus lib. 5. Thracians or rather Thrausians, wept at the birth of their Children, andIn the primi­tive times C [...]ristians were wont at Fune­rals to sing Psalms of Thanksgiving Kinet Cathol. Orthod. Quest. rejoyced at the death of their Friends. Solon could say to rich Croesus, Ante obitum nemo beatus, No man is happy till he be dead. And we ought not to lament our death, but the wicked lives we lead, saith Bruxellus. How much more then should Christians receive it, both with courage, andProv. 14. 32. gladnesse; Since Pagans knew not what should become of them afterwards. Animula vagula, blandula, hospes, comesque corporis, quae nunc abibis in loca, pal­lidula, nudula, frigida, nec ut soles dabis joca, saidHadrian in his Sollioquy on his Death­bed. one of them. But the Children of God know that as they have an unquesti­onable right and title to a glorious inheritance, so they can­not possibly injoy it untill they be put into quiet possession thereof by that high Sheriffe Death. It's true death was the most ugly, frightful dreadful thing in the world. It was the King of Terrors, yea of all terrible things the most terrible, being the first-born of that most deformed, monstrous, loath­some, hateful Mother sinne: But when Christ had put his precious bloud into its pale, ghastly, ill-favoured face, it then became, and so continueth, beautiful, amiable, desirable. I desire, saith bless [...]d St. Paul, to be dissolved and to be with Christ.Pontanus, lib. 4. Libenter ecorporis vinculis evolaudum est. Quid enim hic est quod quenquam ad diutius vivendum invitare possit? an labo­res assidui? an diurnae nocturnaeque solicitudines? an quotidiani an­gores? [Page 147] an fortunae ludibria? an morborum varietas? an mille casus, mille incommoda? vere melior est dies mortis quam natalis! Ille siquidem quietis & beatitudinis: hic autem miseriarum dolorum­que initium est. Therefore many of the Martyrs courted, im­portuned, longed for, and begged of their most bloudy persecutors a release from that debt which they owed, de­sired, yea thirsted, and rejoyced to pay unto nature. Why do you not give me that gold chaine, and create me a Knight of that Noble Orde? said Ludovicus Marsacus, a French Mar­tyr when the rope wherewith his Fellow were to be executed was put about his Neck.(9) Fox B. of Martyr. vol. 3. p. 891. And (h) one Priest's wife being con­demned to be burnt at Exceter, when that cruell Sentence was pronounced against her, she lifted up her voice, and thanked God, saying, I thank thee my Lord my God, this day have I found that which I have so long sought. Death is not now a Thorn, but a Crown. Tis not a wound, but a plaister to a good Christian, who like the Sun shines brigh­test usually when setting. This cruell Serpent hath now lost his sing, so that the greatest hurt which it can do a Child of God is to free him from misery, dangers, trou­bles. Tis the bridge over which he passeth to Glory. Tis a soft bed of down, a sweet bed of Roses, as holy Bainam stiled it when he was riding in a fiery Chariot of Martyr­dome to Heaven. 'Tis the Gate of Paradise, the Messen­ger of Blisse, the Usher, and Harbinger of Glory. Though it kill, yet it cannot hurt, nor conquer a Saint.

Hoc posteris dicite, hominem Christo deditum posse mori, non posse superari. And therefore the Motto of a good Christian may well be the last words ofAemil Pro­bus in vita E­paminoned. Epaminondas, who being mortally wounded by the Beotians in a bloudy Battail, and ready to expire, it was told him that his Enemies were over­thrown; which pleasing, happy news, he no sooner heard, but he concluded both his Speech, and Life with these words, Satis inquit vixi, invictus enim morior. I have lived long e­nough since I dye unvanquished; For Christians areRom. 8. 37. more then Conquerors through him, that loved them. Death, tis [Page 148] a spring-tide ofEuge Deo sit laus & gloria quod jam mea instet liberatio & horula gra­tissima, said pi­ous Graserus when he per­ceived his legs to swel with a Dropsie. Melch. Adam. in vit. Graeseri. joy and pleasure to the godly. It's the Souls Gaole-delivery. 'Tis Gods Servant sent in love and mercy to invite them to come to that Feast of Felicity and eternall Glory which the Lord hath prepared for them: And therefore the people of God have gone merrily to meet death when their friends have followed them with sorrow and mourning to see them imbrace and suffer it.Fox B. of Martyrs vol. 3. p. 176. When Doctor Taylor (being condemned) was carried out of Lon­don to be conveyed to Hadley where he was to be burned; he was all the way as merry and cheerfull, as one that ac­counted himself going to a most pleasant Banquet or Wed­ding.

We see then that although Death be the Mother of mise­ry, and so terrible to the wicked, that even the very thoughts and fear of dying is a death to them: witnesse Lewis the 11. King of France, who when he was sick commanded that none should so much as name that terrible word Death unto him: Yet to the Godly it's neither hurtfull nor horrible. But yet as I said it is bothHebr. 9. 27. unavoydable, for the chief Law that the Gods have given to humane nature is, That none should have perpetuall Life, saith Pliny; And also most un­certain Senec. lib. 3. Epist. 29. Incertum est quo loco mors te expectet: Tu vero eam in omni loco expecta, saith Seneca. It doth and must needs therefore infinitely concern all men and women, as they desire to save their S [...]uls, and fear to shed their own bloud and to become their own murderers, butchers and execu­tioners, seriously, timely, yea daily toPraecogitati mali mollis ict­us. Senec. Epist. 77. consider the mor­tality of their bodies, and the immortality of their Souls, that they must dye but once; That if they dye wickedly they are undone, yea cursed eternally: Since if the fire of Hell be once kindled upon them, neither Rivers of tears, nor infinite Oceans of Bloud, nor prayers, nor cryes, though never so importunate, or lamentable, will ever be able to coole or mitigate, much lesse then to quench it. And also to have some Monitors, and remembrancers of their approaching, inevitable dissolution alwaies before the eyes of their minds, because forgetfulnesse of Death ma­keth [Page 149] life sinfull, and death most dreadfull.Camerar. lib. 6. p. 420. Philip King of Macedon appointed one of his pages to come into his Cham­ber door every morning, and to speak these words, Memen­to te esse mortalem. Neither did he ever come out of his Cham­ber, or admit any man to speak with him, till the Page had proclaimed every day thrice, Philip thou art a man. The Emperour Maximilian the first, two years before his death, whithersoever he went carried a Coffin with him to immind him of his end.Dial of Princes. The Thebanes had this custome, No The­bane might build himself an house to dwell in, before he had made him a Sepulchre to be buryed in. The Graecian Em­perors upon the day of their inauguration in Constantinople, had severall sorts of stone presented to them by a Mason; out of which they was to choose one to make them a Tomb to be buryed in.Joseph of Arimathea had his Tomb in a Garden; and so had their great men also. Mat. 27 60. 2 Kings 21. 18. The Jewes had their Sepulchers in their Gar­dens, that so in the the midst of their delights, they might remember their mortality, And others have had a Deaths head served up to their Tables, that they might in that per­spicuous, mortifying glasse behold their own frailty in the midst of their mirth, pleasures, jollity. And certainly, se­rious, frequent, and pious meditation of death, will beget in us, a vigilant, continual expectation of death; expectati­on of it, willƲivere in in tota vita discendum est. Quod magis mirum est in tota vita dissen­dam est mori. Seneca de brevitate vita ad Paulinam. perswade and spurre us on to preparation for it, so that we shall be able not only to look it in the face with comfort, but triumphingly to say; O Death where is thy sting, &c. It being nothing to such as have the Lamps of their Souls filled with saving Grace, and their Garments washed white in the bloud of the Lamb, but the Death and period of all their sins, sorrows, fears, dangers, troubles, enemies, yea and of death it self. Mors & vita duello conflixe­re mirando. Rex mortuus; regnat vivu [...]. In hoc duello mors et vita in arenam descenderunt, sed tandem vicit vita et gloriose exi­it e sepulcro de morte triumphans. Irrideamus ergo mortem, & cum Apostolo dicam [...]s, Vbi mors victoria? For (q) Quid ipsa mors quam timemus? (g) Lips Epist. p. 75. Requies, gaudium, et vera vita, aut siquid in ea mali, malis tantum. What is that death which we so much fear, and at the very name whereof we tremble? 'Tis rest, joy, and [Page 150] life, or if there be any evill in it, 'tis only so to those that are evill. And indeed 'tis very sad, yea wofull to all ungra­cious persons who have this punishment: In dying they forget themselves, because in their life time they forgat God. But besides this grievous punishment, and heavy judgment most justly inflicted by the Lord upon them because when he came to them in their health, prosperity, life, and offered them mercy, they refused (with equall madnesse and cruelty to their own souls) to hear and imbrace the tenders of love and salvation: when their Life is lost and ended, all hope, comfort, help, all means of Grace, and seasons of mercy, all possibility of pardon, together with the society of the Glorious Angels, and glorified Saints, the beatificall vi­sion, and blessed fruition of the thrice blessed Trinity, and those ineffable pleasures which are prepared for all that love God, will then be lost for ever, Deus amissus est mors animae, anima amissa est mors corporis. The Death of the bo­dy is but the body of death: therefore disce non metuendum existimare quae metuenda finit. But the death of the Soul (the losse of God and his favour) is the Soul of Death. Fear therefore by sin to provoke that God who can, and for sin unrepented of, and continued in, will inflict eternal death both upon the body and soul, and make all impenitent transgressors ever living objects of his never-dying wrath. I shall conclude all with presenting and commending the Lord Gabriel Simeons Glasse to your view and perusall. Beau­ty is deceitful, money flyeth away, Rule-bearing is o­dious, victory doubtfull, peace fraudulent, old age misera­ble, the fame of wisdome everlasting, Life short, death (to the Godly)Mark the perfect man, & behold the up­right: for the end of that man is peace. happy.Psalm. 37. 37

The Prayer.

O LORD, Man hath but one Door to let him into the World by Life, but there are a thousand Posterns, Wick­ets, and Passages to let him out of it by Death. We are born both Mortall and Miserable; O give us blessed God so to live, that at the end of our daies we may be immortally happy: we came in­to the World Sinners, O grant that we may go out of it Saints. We were unclean at our birth, O let us be pure and holy at our dissolution. The hand of every moment winds off some of the lit­tle clue of Life. The string and plummet of our daies creep, and descend every minute nearer and nearer to the ground, our Graves. The Sunne of this naturall Life never stands still, but moves, or rather flies from the East and morning of our birth and infancy, to the South, and noon of Youth, and Man­hood, and then hastens to the West, the evening of old Age. Grant therefore holy God, that when this Sunne shall set in the night of Death, our Soules may rise and shine with the Sunne of Righteousnesse in Glory; That as we grow older we may grow holyer every day then other; That we may passe the time of sojourning in these Tents of flesh in thy way and Fear, that so the Conscience, Evidence, and Comfort of a wel-spent Life, may both Antidote and Arme us against the Sting and Power of Death before it comes, and free us from the Horreus and Misery of it, when it doth come. O let it be no Stranger to our thoughts, and then it will be no terrour to our Hearts. O let us get death into our mindes, and that will put life into all our Actions. O grant good God, that our Lives may be pious, and then our Death will be peaceable, joyfull, wel­come unto us and precious in the sight of the Lord. And give us I beseech thee most mercifull Father some clusters of Grapes [Page 152] of the good Land of Canaan here, even the Graces of thy holy Spirit, and some fore-tasts of thy speciall Love in Christ while we continue in the Wildernesse of this World, that when we die our Souls may enter into, and for ever possesse the spirituall Cana­an of Heaven. Grant this O Lord for Jesus Christ his sake, Amen, Amen.

Diu vixit qui pie moritur.
Fructus est laboris & finis operis placere melioribus.
FINIS.

Soli Deo Gloria.

THE CHARACTERS OF A …

THE CHARACTERS OF A True Beleever, IN PARADOXES, AND Seeming Contradictions.

AN ESSAY.

By THO. GODDARD Gent.

Vetera legendo et metitando nova invenimus, Quintil.
Placere cupio, prodesse precor, & laboro.

LONDON, Printed by E. C. For Thomas Williams at the Bible in Litle-Brittain: and William Thompson, at Harborough in Leicestershire. 1661.

THE CHARACTERS OF A True Beleever, In PARADOXES, AND Seeming Contradictions.

1. HE beleeveth that which he cannot com­prehend, because it is above reason. That there are three distinct Persons in the God­head, yet but one God; that God is the Father of Christ; that the Holy Ghost proceedeth from them both, and yet that they are all three Coeternall and but one in substance.

2. He beleeveth that Christ who was before all time, and created the world, was yet born in the fulnesse of time, and became man in the world. That he who fils both Hea­ven and earth, and can neither be included, nor excluded any where, was shut up and confined within the narrow [Page 2] womb of a Virgin. That he who is the Omnipotent, and can do whatever pleaseth him, could neither go nor stand. That he who is Wisdome it self, could not understand. That he who is the Word, could not speak. That Christ was killed before he was alive, and slain before he was born. That he who is Almighty, was held in the Arms, and bound in the hands of a weak Woman. That the Mother of Christ was both his Daughter, Creature, Spouse, and a pure Vir­gin even after her Son was born. And that if Jesus had not been slain for her from the beginning of the World, Mary had not lived.

3. A true beleever is both a Pebble and a Diamond, a Pil­lar and a Troubler of the World. He is both the honour and scorn, the love, envy and hatred of men. In the Arithme­tique of the wicked he standeth but for a Cypher, but in the account of an holy God he is a Summe. In the scales of the World he is drosse, but in the Ballance of the Sanctuary Gold.

4. A true Beleever is a merry mourner, one cheerfully sorrowfull. And as sometimes the clouds and Sun do rain and shine together: So while Rivers of penitent griefe and tears spring up in his heart and run out at the floud-gates of his eyes, celestiall beams of unknown joy, comfort, glad­nesse, dart upon, irradiate, and revive his dark, troubled, drooping Spirit.

5. He riseth by falling. Humiliation is his exaltation. He goeth to Heaven by Hell. And is never so high and precious in Gods eyes, as when he is vilest and lowest in his own.

6. A true Beleever is cured by sicknesse, being never so well as when he fainteth & is even ready to die of love for Christ. Affliction is his physick, Julip, happinesse. He is saved by ship-wrack, landed by stormes, and deeply rooted by winds and shakings.

7. He beeleveth God to be most just, and yet that the Lord from all eternity decreed, that the innocent should be con­demned and suffer to acquit the guilty: And also that the greatest sinners should be saved by one should dye for sin, and yet never committed any sin. He beleeveth himself to be free­ly [Page 3] pardoned, and yet knows that a price was paid for his re­demption worth more then ten thousand Worlds. He be­leeves God to be most mercifull, most loving, and yet knows, that God delivered up his own, his only Son, and suffered him to suffer not only the most bitter, painfull, and cruell, but also the most shamefull Death. And likewise that the Lord poured out upon him the fullest vials of his fiercest wrath, and that all this was done, endured, and suffered for those who were both Enemies and Traytors to God and his Son.

8. A true Beleever hateth all the World, yet is no mans E­nemy. He is implacable, yet without malice; inexorable, yet easy to be perswaded. He prayeth for, and heartily forgi­veth his very Murderers. His worst enemies are friends to him and do him good. He sinneth least, when he is most angry; Ta­keth revenge on no body but himself; And never pleaseth God more then when he is most offended and displeased with him­self.

9. A true Beleever is the most ambitious man in the World, For nothing can satisfie or bound his aspiring mind but a Kingdome, and Crown, yet he is the most Loyall Subject and the greatest contemner of all sublunary things. He wageth and maintaineth with courage, resolution, delight and con­stancy, perpetuall Warrs, and yet he is the greatest lover of peace, lives in peace, is the most quiet man, and dies in peace. He is victorious, yea invincible, yet fights without men a­gainst both men and Devills. And though he be plundered, beggered, and lose all, yet he groweth rich and great by wars without pay or pillage.

10. He is born both alive and dead. He dies twice, and lives a threefold life of Nature, Grace, Glory. He hath one resurrection before another after he is dead.

11. He studieth with delight and diligence to know that which he is assured will both grieve and trouble him being known. He is never so wise as when he knoweth himself to be a Fool. He is never so likely to get safe to shore, as when he is most fearful of being cast away. [Page 4] He is never beautifull untill he see, and acknowledge him­self to be ugly, and deformed: and the more he loaths him­self, the more God loves him.

12. He is born of mean and base Parents, and yet he is the only truly noble Man: For he hath the Royallest bloud, grea­test alliances and relations, highest titles, choycest honours, honourablest Attendants, and the best estate of any man. For God is his Father, Christ is his Husband, Heaven is his man­sion, Saints are his Brethren, Angells are his Servants, and Glory is his inheritance.

13. A true Beleever is born both a Begger and an Heir. He often lives poor, yet is alwaies Rich, and dies wealthy, though without Lands, money, goods. He keepeth his estate by sen­ding it away, and increaseth it by spending of it, when o­thers not only lessen but lose theirs by sparing, and saving it. And he taketh his treasure with him to his Grave, and beyond it.

14. He is never whole till he hath been broken. He is ne­ver rightly, throughly cured until he hath been deeply woun­ded. He is never on earth more really happy, then when he seemeth to be truly miserable. Injuries are favours to him; losses, gain; calamities, mercies; afflictions, consolations. The breaking of his bones setteth them, and makes them both straight and strong.

15. A true Beleever liveth in Heaven, whilest he sojourns upon Earth, he speaketh in company without being heard, re­ceives answers which no man can either intercept, demurre, or perceive, enjoyes the best company though alone. He walks while he lies still, and is not there where men behold him.

16. He hath a continuall feast without flesh, and eating: A Banquet without sweet meats, melody without musick, and Joy in the middest of sorrow. He is dear, beloved, owned, when he thinks himself despised, rejected, hated. He be­leeves he shall find pleasure in pain, honey in gal, life in death, and doth so.

17. He hath all things in the midst of his extreamest wants, yet is beholding to the World for nothing; for he fetch­eth [Page 5] his meat, drink, clothes, mercies, comforts and whate­ver he possesseth from Heaven. He sends by faithful, frequent, fervent prayers to Christ for them, bids patience wait, and appoints hope to bring him an answer, which believing he shall receive, it cometh indeed either according to his de­sires and expectation, or beyond them. He alwaies speeds and obtains even when his suit is denyed. He hath what he will, because he will have but what he may, and therefore he sits down both contented and thankfull though he be crossed.

18. A true Beleever is afraid of that which with zeal, cou­rage, sincerity, and constancy he is resolved to do, to serve God. He delighteth in it, yet is grieved that he can perform duty no better. He seeketh diligently for that which he knows he shall not find, and beggeth that importunately which he is assured will be both denyed and granted in this world unto him. He is what he seems to be, yet is not what he seems, being like Solomons Tents, black without, but ador­ned with precious things within. He is both black and white, weak and strong, contemptible and Honourable, sick and well, at Liberty and in Prison, a Sinner and a Saint, fearfull and yet bold as a Lyon.

19. He leaves the dirty broad way of the World, and by crossing that, he goeth on directly in the right way toward Heaven. Though he be far from home, and from his friends in a strange Countrey, yea in the darkest night, yet he can go to his Father almost in a moment without wandring. Though all the men in the World should lye armed in Ambush to sur­prize him, yet he can passe either safely by them, or victori­ously through them. For although he may be taken, or killed, yet he cannot be kept or overcome.

20. A true Beleever loveth Gods Words and Ordinances as dearly as his Life. Because by them he was wounded to his healing, humbled to his raising, inlightened to the behol­ding of his Blindnesse, emptinesse, nakednesse, nothingnesse, fil­thinesse, and because without them (though he had been the sole Monarch of the whole world) he had been everlastingly undone, and a very begger. He trembles at the good, the holy Word of God, yet both rejoyceth in it, and findeth [Page 6] transcendent sweetnesse, spiritual, yea soul-ravishing joy and gladnesse by it.

21. He honoureth highly, loveth dearly, and obeyeth willingly his naturall Parents, yet prizeth, and affects his spirituall Father, a Godly Minister, above, and beyond all men, though he be not at all akin to him: Because he know­eth that it's better never to be, then to be everlastingly mise­rable, and never to be Borne, then not to be Borne a­gain.

22. He will not, he dare not spare his own Flock, and take anothers only Lamb. He therefore dedicates and conse­crates the Sabbath-day which is none of his own, wholly, cheerfully, joyfully, thankfully, heartily, and religiously to the Lord. And by so doing he getteth six for one to him­self, together with a promise of Gods guidance, favour, protection, and blessing upon him, his, and his Labours in his calling in them. And so by serving God he serves himself too, and by giving God his due, he both keep's his own, and getteth more then he had.

23. A true Beleever increaseth his estate by giving it away, gathereth by scattering. By clothing others he adorns himself with Robes, by relieving others he supplies his owne wants, and by sowing Charity he reap [...]s Mercy.

24. He saveth his Life by confessing his guiltinesse, where­as others condemn themselves by concealing their crimes. He's the only happy man, for nothing can make him misera­ble. Because he is comforted when afflicted, he is at Liber­ty in Bondage, at home when Banished, sed when fa­mished; full though empty, satisfied when hungry, advan­ced though degraded, safe when most cruelly persecuted, and when killed crowned.

25. He is naturally heavy and droffy, yet ascends; and the nearer his body comes to its Center, the earth, and its long home, the Grave, by age and sicknesse, the faster and the high­er his Soul mounts towards Heaven. And at length his Soul is divorced from his Body, both with joy and griefe, exulta­tion and mourning.

26. A true Beleever is never satisfied, yet alwaies contented. [Page 7] He feareth continually, yet seldome wants Hope. He doubts, yet stedfastly beleeveth; he is not worldly minded, and yet he is so covetous, that he never thinks he hath enough. He is most temperate and sober, yet is alwaies thirsty. He is a mo­dest Suiter, yet is resolved to take no denyal. He knoweth and confesseth himself to be unfit to ask, and unworthy to receive either a gracious answer, or any mercy, and yet he will not cease begging till his prayers be heard, and his peti­tions granted.

27. He never sits, stands, nor lies, but is alwaies walking. His motion is neither retrograde, nor circular, but progres­sive, yet the longer, faster, and further he travails, the stron­ger, and fresher he is. All things [...]re become new in him, yet the old man is not destroyed. He is very pitifull, and ten­der hearted, yet so mercilesse and implacable an enemy to sin, that he is never quiet or pleased till it be mortified, crucified and dead in him. He is both in the world, and out of it at the same time. He is willing, yea desirous to keep his estate, yet freely parteth with it, if God will have it, and accounts the losse of all for Christ, the greatest, the truest gain.

28. He injoies that which he doubts he wants, loves unfain­edly that which he feare he doth not care for, & prizeth above all things that which others trample under their feet. He is assured of his Salvation, and that he is an Heir of Glory, yet questions his evidences, and byNulla sunt sirmiora quam quae ex dubiis facta sunt certa. doubting makes them firm and good.

29. A true Beleever matters not his life, nay he desires to dye, yet strives more then any man to save himself. He is terri­bly afraid of Hell and Damnation, yet would not knowingly and with delight and perseverance commit, or live in any one sin to obtain Heaven.

30. He is diligent in his calling, yet doth not mind earth­ly things. He alone hath a true comfortable and religious right to the Creature, yet accounts himself an Usurper, till his Title be confirmed by his interest in Christ. Though he hold his Land in free Soccage, yet he acknowledgeth, 'tis but in Capite. Though his Tenure be in Fee-simple; yet he confesseth himself to be but a Tenant at Will. Though [Page 8] his goods be his own, yet he knows and beleeves himself bound freely, and liberally (if he be able) to dist [...]bute and communicate them unto others. He be [...]eeveth all things without Christ are nothing but va [...]ity and [...] ­tion of Spirit, and that Christ alone is all things without any thing else.

31. That which others fear, flie and abhorre, he courts, desires, and welcomes. That which is their Funerall is his Nuptials; For death doth not kill but translate him, it doth not execute but remove him. He dies daily, and so doth not die at all but depar [...]; His sleep is a short death, and his disso­lution is but a long sleep. Death which is a destructive de­luge to the wicked, is only an Ark to him, preserving and carrying him safe to Mount Ararat, Heaven, and there it both lands and leaves him.

32 A true Beleever anticipates the last day. He accuseth, arraigneth, and condemneth himself, and so is both acquit­ted and discharged by God at his death. He is no Incendia [...]y, yet desires nothing so much a [...] to see both Heaven and earth on fire. He trembles at the presence of God, yet longe [...]h for, and will both rejoice and triumph at his glorious appearing, because then he shall meet Christ as a Saviour and husband, not as a dreadful confounding J [...]dge He beleeves his mortal body, though it be burned, drowned, devoured by wild Beasts, or buried in the earth and consumed to dust, and although that very dust should be scattered & lost, s [...]al yet be collected, raised again intire, and beautiful (though before it was defor­med) and be made a glorious Body. And that both his Body Soul, though they have been absent and strangers unto one another for many hundr [...]s, [...]ea thousands of years, shall meet again, be marryed in joy & blisse, and injoy one another with­out all fear, or possibility of ever being separated any more, in felicity and glory to all Eternity.

S. D. G.
FINIS.

A little Box of safe Purgative and Restorative Pills to be constantly ta­ken by all those that desire either to get their Souls into, or to keep them in, an healthfull, holy, heavenly Frame, and Temper.

1. HE that doth not love God above all things de­thrones him, and sets up the Prince of Lies and darknesse above the God of Truth, Light, and Glo­ry.

2. He that refus [...]th to take Jesus Christ for his husband, shall one day find him a dreadful condemning Judge. And his condition will be wofull that refuses to love and imbrace Christ, that woo's him, and would free him from his wo­ful condition.

3. He that shuts the Holy Ghost out of his heart, lo [...]ks the narrow gate of Life against his own Soul, and sets the door of hell wide open for himself to enter thereat into e­verlasting, ever-tormenting sorrows.

4. He that commits sin with delight, doth delight sinful­ly to murder at once his Saviour, his Soul, his Neighbour and his Companions in evill, who have been his evill Com­panions.

5. He that makes no conscience to honour God by sancti­fying the Sabbath-day, will make no scruple to dishonour [Page 10] the Gospell, Religion and himself, or to wrong others all the week after.

6. He that accounts any sin little, is a great sinner, and without great sorrow, for so doing, he will be a great suf­ferer.

7. He only is a Christian indeed that is a Christian in his deeds.

8 He that preaches well, and lives il, perswades men to pro­fanenesse, and disswades them from piety.

9. He that doth not hear the word of God to his humili­ation, Reformation, Renovation, shall hear God the Word pronounce the sentence of eternall condemnation against him for being an unfruitful, an unprofitable hearer of Gods word.

10. He that sees not his own blindnesse, is blind thou [...]h he sees: And therefore he can neither find the way to true hap­pinesse, nor be truly happy in his waies.

11. He that doth not mourn for sin while he lives, shall burn in hell for his sin when he dies. For as a Saints Sorrow is his reall unspeakable Joy, so a sinners Joy will be his eter­nall Sorrow.

12. He that is not Gods Servant, is a slave to the worst of Masters, the Devill.

13. He that is in League and confederacy with his Lusts, is a volunteer under Satan, in armes, and in open not only hostility but Rebellion against the Lord of hosts.

14. He that prays not daily to God for grace, mercy and pardon, provokes God to punish him for his neglect of prayer, and is liable (being out of Gods protection) every moment to become a prey to that roaring Lyon, the Devil, who seeks daily his destruction.

15. He that is content to want Christ, is sure to want con­tent. And he that thinks to deceive God and the world with a shew of holiness, God will make it appear to the world and himself, that his holinesse was but in shew.

16. He that was never humbled for the sins of his prayers, hath great cause to pray, that he may be humbled for that as well as his others sins.

[Page 11] 17. He that doth neither care nor fear to appear evill, will neither be afraid, to be really evill, nor to have his evill appear.

18. The surest way to conquer sin, is to fly from it.

19. He that doth not resist temptations, invites Satan to besiege him, and hath given him Hostages that he will with­out striking or fighting surrender up the sort of his heart un­to him.

20. The Soul of true Religion is to be truly religious in Soul: And a pious life, is the life of piety.

21. He that makes this world his God, shall have his por­tion in Hell, with the God of this world.

22. They of all other persons are the most ill-favoured, and deformed, that have fair faces and [...]oul hearts. For the beauty of the body is but the body of beauty: But a soul de­formed by sin hath in it the very soul of Deformi­ty.

23. He is in Gods account a good Christian, that sincere­ly indeavours to be good, and grieves heartily that he is no better.

24. He [...]ulfils the will of God, whose will and heart are fully fixed, and willing to do it, though he cannot perfect­ly keep the Commandements of God. Because the Lord will never impute the unwilling failings of his people unto them.

25. He runs the race that is set before him, who walks up­rightly in the way of holinesse.

26. They are the Devils Cocks, not Christs Doves, that crow when they have enjoyed their Lusts, that boast of, or glory in their sin and shame, and in their shamefull sins.

27. He is a bad man that is only good, that he may get goods by bad means, and by seeming to be good. For he that serves God only for gain, makes gain only his God.

28. Heaven will never be fit for him, that doth not labour to fit himself for heaven.

[Page 12] 29. He must needs love sinfully that loves sinne: And both his care and crimes must needs be very great, that cares▪ not how great his crimes are, so he be but great.

30. He is the worst of fools, that never as yet became a fool that he might be wife.

31. He that delights in his iniquities kisses his chain, huggs his bolts, rejoyces in his fetters, and is well pleased to be led by the Devill in triumph to hell.

32. He that despises the means of grace and comfort, hath little cause to expect any grace, or comfort by the means.

33. He can never miscarry, or be cast away in the harbour or Death, that carries the ballast of a good Conscience, and keeps the Anchor of a lively saving hope both sure and sted­fast whilest he sailes over the Sea of life.

34. He that feels not the want of Christ while he lives, shall be sure to find the want of Christ when he dies.

35. He that is a true Child of God, will be truly grieved and afflicted for the afflictions of Gods Children.

36. The only way for Christians, never to repent hereaf­ter that they have committed any Sins, is ever while they live here, unfeignedly to repent of all the sins, that they have committed.

37. He that runs from Christs colour (that great Captain of m [...]n [...] Salvation) to serve Satan, hath no colour why he should serve Christ so treachero [...]sly as to run from him to be Satans Servant. For Christ shed his bloud and died to save him, but Satan doth both restlesly and implacably plot and desire to kill and damn him.

38. His breath stinks the worst, and is the most offensive, infectious, and unsavory, that smels of lies, oaths, obscene, filthy, and rotten speeches, instead of being perfumed with prayers and praises unto that God who gives him his breath.

39. He that never tasted the bitternesse of sin, did never relish the sweetnesse either of Grace, or a Saviour.

40. The way for men to please God when he is offended, is to be displeased with themselves for offending God. And the [Page 13] way for them to offend God, is to please themselves in do­ing those things that they know do displease God.

41. He that doth not fear continually, hath just cause to live in continuall fear.

42. He that doth only professe Religion, for vain and sinful ends, will in the end be found to have been only a vain and sinful professor.

43. He that refuses to draw nigh to the God of Mercy in duty, will find that the God of Justice will draw nigh to him in vengeance and fury. For he that doth not pray to God to pardon and love him, provokes God to hate, plague, and damn him.

44. He that Rebells against the God of peace, deprives himself of that peace of God which passes all understanding. And without being wise, penitent, and Loyall, he shall ne­ver injoy the consolations of that God, who is the God of all consolations.

45. Never envy the wicked though they be great, rich, and prosperous with a wicked envy. Had not they need to have a few Holy daies here, that must never rest hereafter? Had not they need to have a few warm gleams of mirth, and pleasure while they live, that when they die must live with­out all possibility of dying in devouring fire and everlasting burnings?

46. His condition is very fearful that never feared his con­dicion: For their danger is certainly the greatest, that ne­ver was sensible of, nor affected with the greatnesse of their danger.

47. Every sincerely pious Christian find experimentally that to be most true of God which Varius said of Caesar, viz. That they who durst speak to him were ignorant of his greatnesse; and they who durst not speak to him, were ignorant of his goodnesse. He knows that the Lord is Almighty and most dreadfull as well as most loving and mercifull: he therefore comes into his presence and prayes unto him both with faith and fear, reverence and confi­dence, joy and trembling.

[Page 14] 48. He that loves God truly hates all sin implacably, be­cause he knows that the God of love, hates all sin per­fectly.

49. Jesus Christ never was nor ever will be either precious or gracious to any, but those only, to whom all things in the World in respect of Christ are vile and con­temptible. The way then for Christians to be liked, and beloved of Christ, is to love and prize Christ above all things, and to strive to be like unto Christ.

50. He to whom wickednesse is sweet and but like cork or feathers in this life, to him his most pleasant Sins will one day be bitter as gall, and the lightest, the least of them will then be found in finitely heavier then lead, milstones, and mountaines.

51. A Saints outside is course and dark, but his inside is very rich and glorious. In the eyes of carnall men he is but like an unpolished Jewell, which to the ignorant seems no better then a despicable stone. But in the sight and account of God, he is even then both amiable, orient and precious. 'Tis better to be plain and pious, then [...]gorge­ous and vitious. And to be beloved and honoured of God, and hated and despised of the world, then to be beloved and honoured of the world, and hated and despised of God, who created the world.

52. He that is false and treacherous to himself, will ne­ver be true or faithfull to another. He may really desire the goods of his friend, but he will never desire really his friends good. He will love a man till he needs him, but when a man hath need of his love, he will rather betray then bestead him: Only he is a good friend that is really a good Christian. For piety is the right root of Amity, and ho­linesse is the only spring of faithfulnesse both to God and man.

53. Nothing can satisfie the godly desires of him that is Gracious and heavenly, but the eternall fruition of that gracious God in Heaven that gives him those godly de­sires.

[Page 15] 54. 'Tis very both easy and ordinary to censure others for their [...]aults. But it is very hard and rare to avoid and hate in our selves, the faults we censure in others.

55. He that dares commit sin without all fear of damna­tion, but dares not professe Christ for fear of disgrace or danger, is the veriest, the maddest, the cruellest coward in the world: and yet he dares do more then a Saint, who is both bold as a Lyon, and the only true valiant man, for he dares not knowingly, and willingly commit one sin for all the world.

56. He that will be of any Religion to please the Time he lives in, will live in time to be of no Religion at all.

57. He that makes no Conscience of being a dwarfe, will quickly grow up to be a Gyant in wickednesse. For if his face be not red with blushing at his whispering provocati­ons, he will not be ashamed, nor afraid, to die his soul scar­let with loud-crying abominations.

58. Not only those sins that are of the first or second mag­nitude, but even those also that are of the least size; are in their own nature both great and mortall. Jaels nail will kill as sure as Goliahs Sword. A little halter will strangle a Felon as well as a Cable-roap. And 'tis well known that little Boyes have often let in great Thieves to rob the house, and murder the Master.

59. His heart cannot be good who never mourned under the sense and misery of a bad, nor servently begg'd of God that changes the heart, to have his heart changed, and to give him the great mercy of a good heart.

60. His doings are well pleasing to God, that is well-plea­sed with Gods doings.

60. He was never athirst for grace, that did not thirst for more grace then he had.

62. He that would have God to blesse him daily in his cal­ling, must both have a cleer, a lawful calling to his calling, and call daily upon God to blesse him, and his Labours in it.

63. He that praies to God in anger, wrath, or malice a­gainst others, provokes God to wrath and anger by his [Page 16] prayers. And in stead of prevailing with God for the for­givenesse of his trespasses, he doth trespasse yet more in asking him for givenesse, because he sins willingly, even at that ve­ry time, when he seems earnestly to beg of the Lord the par­don of his sins, and so doth not please or serve, but mock God. For the God of love and life doth infinitely hate, and will not hear those that love hatred, and live in it. But he will avenge himself severely upon all those that desire and delight to revenge themselves implacably upon others.

64. 'Tis midnight with an impenitent transgressor when he hath the brightest noontide of prosperity; And 'tis a serene, a shining Noontide with a Saint, when he is in the cloudiest midnight of adversity.

65. A Saint is a great gainer, though he lose all that he hath in the world. But a wicked man is a great loser, though he gain all that the world hath in it.

66. He is mercifully cruell to his own Soul that spares the lives of those Amalekites his Sinnes. But he is both cruelly merciful, and merciful without any cruelty to his soul, that kils them all without mercy.

67. He that would live when he dies, must kill (by mor­tification) all his deadly sins in his life. And he that would never dieMortibus vi­ [...]imus, Senec. must die daily.

68. The sins of others will increase his sorrow, that doth not sorrow for others sins.

69. He that would be married to Jesus Christ, must get his heart divorced from an inordinate love of worldly things, because Christ Jesus will give him a Bill of Divorce that loves the things of the world inordinately. For he that makes earth his Heaven, or Paradise by suffering a sinful love there­of to enter into his Soul, his Soul shal never enter into the Paradise of Heaven.

70. He that hath a saving interest in Christ, shall be full and rich, even when he is empty, wantful, and deprived of all creature-comforts: But he that wants a saving interest in Christ, will be poor, and empty in the midst of his fullest in­joyments and greatest plenty.

[Page 17] 71. His Soul is sick to death that neither is nor ever yet was heart-sick with grief for the sins of his Life, which will be (without true repentance) the death of his Soul: nor love sick for the great and good physitian of the soul Jesus Christ, who is both lovely and loving to those only that are sick of love for him.

72. His sins are most both odious and hainous that after he hath repented of them, returns again with delight to the commission of his hainous sinnes. Because he hath laid God in one, and put the Devill into the other Scale of the ballance, and suffered the Devill to weigh down the Lord. He hath al­so heard God and the Devill argue and plead, and after a full hearing he doth deliberately (by wilful relapsing) decree for Satan against his Saviour. And so he doth both undervalue, dishonour and provoke God, and also repent that he did re­pent. God will therefore most certainly judge him for his sins without mercy that gives so sinful a judgment against the God of mercy.

73. It's reported that when Caesar saw M. Brutus come run­ning upon him amongst those that murdered him he said, [...], And thou my son! The sins of Gods Children do grieve and offend Christ more then the iniquities of his E­nemies. Because a contempt, or an injury from a friend doth both dishonour him more highly, and wound him more deep­ly then an affront, or an abuse from a professed Adversa­ry.

74. He is a bad Magistrate that is not good for nothing. And as pious Governors do clothe a Nation with the Rob [...] of Joy and gladnesse: So wicked Rulers do put it into Sack­cloth and mourning.

75. He that undermines the Church of God, doth at once labour, sweat, and weary himself to dig a hole down to hel for his Soul to fall irrecoverably into the bottomlesse pit. And he that persecutes the people of God, by shedding their innocent, crying bloud, puls up a sluce to let in a crim­son deluge to drown him.

76. Never did any wicked men attempt to pull down God from his Throne by setting up themselves, their lusts, inte­rests [Page 18] and idols above him, or his glory, but the God of glo­ry pulled or rather tumbled them down headlong for that wicked attempt; Either by humbling their proud, presump­tuous hearts, or else by destroying their persons, or blasting their cursed designes, or (which is yet more dreadful) by dam­ning their rebellious Souls. 'Tis then a fearful thing not to fear falling into the omnipotent Arms, and the angry hands of that terrible God, who both can and will with one irre­sistable blow kil and confound the offender, and with one frown, or stroke send him at once both to his Grave and H [...]ll.

77. A pious Christian, though he hates no mans person, is yet the worst, most inexorable, and invincible enemy of all mortall creatures to the ungodly whose works and waies his Soul doth loath and detest. For by his faithful prayers he can prevail with God, to infatuate their Coun­ses, dispirit their stout hearts, blast their designs, wither their flourishing hopes, to break the Arme of their power, and to rescue himself, and those that fear God out of the Jawes of Enemies, dangers, and death. 'Tis therefore a stu­pendious astonishing madnesse in wicked men to hate those whom God loves, to destroy those for whose sakes them­selves are preserved, to hope to build themselves houses up­on earth by pulling the pillars thereof, to condemn them that shall one day be their Judges, and to plot and presume to plant themselves or their Posterities in the World by sup­planting and rooting out the uprightProv. 2. 1. who shall dwell in the Land, whereas theProv. 3. 33. wicked (* in whose house the curse of the Lord is) shall be cut off from the earth.† Prov. 2. 22. For if Ce­dars, vin [...], olive, and orenge trees be cut down, then bram­bles, briers, and barren Fig-trees will certainly, suddainly, miserably be cursed, burned, and consumed.

78. He is the worst malignant and Incendiary in a State that is a wicked man, For he not only hates goodnesse and good Christians, but he also both kindles the fire of Gods wrath against it, and keeps it burning and flaming by casting continually the oyle of sinne upon it.

[Page 19] 79. Those Governours and great ones who are so bewit­ched with the fading, dying, and killing glories of this World, as for the Love of them to slight Heaven, neglect the great Salvation offered them, and to reject Jesus Christ, their pomp will end in pain, their honour in Infamy, and their Glory in eternal misery.

80. He that slights, opposes, robs and wrongs the Ambas­sadours of Jesus Christ, Gods faithful Ministers, doth disho­nour, displease, and bid defiance to their Master, the Lord of Hosts. He must therefore (without repentance, restituti­on and submission) expect to receive neither peace, pardon, nor quarter, but death without mercy, that steals from, or fights against the God of bounty, Justice, and Mercy, and re­jects both the offers, and the offerers of peace.

81. He is an intollerable Traitor in and to a Common­wealth, that hates, and persecutes the Children of God. For as it is Treason by the Laws of men, not only to murder a Prince, but also to stab or malitiously to deface his picture; So it is spirituall Rebellion too, not only to fight against God himself, but also wilfully to wound, and to destroy those that bear his Image, his holy Servants.

82. He that would have his shamefull sins for ever hidden, must not be ashamed, but resolved to lay them open, and fully to discover them; For concealing reveales, but con­fessing covers them: And he that desires never to be accused, arraigned, or condemned for his guilt, must freely acknow­ledge himself to be guilty, and most worthy to be eternal­ly condemned. An open bosome, an unbared breast is a sure shield, and Armour of proof against the deadly Arrowes of the Lords most dreadful wrath.

83. He that will lose his Soul to preserve his Life, shall save neither; But he that is willing to perish to save his Soul, shall save his Soul from perishing.

84. He that is undone for Christ is truly rich and happy. But he that is rich and prosperous without Christ is really undone▪ poor, and miserable.

85. He that doth not in the time of this Life make Gods [Page 20] glory, and the enjoyment of Heaven his chiefest ends, shall neither enjoy the God of Glory, nor the joyes of Heaven, at his end.

86. He that would never want must be poor in Spirit. And he that would alwaies rejoice, must mourn daily; for he that did never grieve shall ever lament.

87. He that is rotten at core, that hath an unsound, a [...] unsincere heart, will like an Apple be speck'd without. For a Leprous Soul will have some spot or other upon the Face of the Life; And an Hypocritical Spirit will have foul hands, which at one time or other will work Wick­ednesse, [...]lain its seeming purity, and discover its ar­tificial, its borrowed paint, and its real deformity.

88. He that desires never to leave God, nor to be left and finally forsaken of God, must not only resolve, but se­riously endeavour both to depart from evil, and to do good. For sincerity is the root of couragious constancy, but Hy­pocrisie is the true Mother of timerous Apostasie. And it's most certain, that he who will not leave his Rimmon, or Mammon, his sweet sinne and his secret Lust to please Christ, will never lose or lay down his Relations, Lands, Liberty, or Life, to enjoy and glorifie Christ.

89. He that opens the door of his heart to let in sin, or Satan, shuts it and turns the key against his Saviour and So­veraign, whose power made it, whose Love prevailed with him to let his own heart be pierced on the Crosse to un­lock it. If then a Sinner will not suffer the hand of mercy to unbolt it, the arme of wrath will most certainly break it to pieces. If the fire of infinite, unexpressible Love can­not melt it, the flames of endlesse, intolerable Anger will burn it. If the precious bloud of Christ do not soften this Adamant, it will sink it to the bottome of Hell: For those whom goodnesse doth not win, vengeance will destroy.

90. The Life of a Saint is a publique Mercy, his Death a common Calamity. The end of his dayes is the Autumn of all his misery, and the Spring of his endlesse Glory and felicity. So that what Suetonius saith of Titus Vespasia [...] [Page 21] may more, yea most truly be said of him when he is cut down with the Sythe of death, viz. That he was taken away to the greater losse of Mankinde then of him­self.

‘Optima Eloquentia est bona vita.’‘He is most eloquent whose Life is most Holy and Innocent.’
FINIS.

Soli Dea Gloria.

The Table.

  • 1 Of God, pag 1.
  • 2 Of Jesus Christ, and a Christians Duty unto Christ, 7.
  • 3 Of the Holy Ghost, 19.
  • 4 Of Sin and sinners, 23.
  • 5 Of the World, and the brightest Jewel in it's Crown, Soveraignty, 24.
  • 6 Of Loyalty, and Rebellion, 42.
  • 7 Of Riches, 46.
  • 8 Of covetousnesse and covetous persons, 51.
  • 9 Of Pleasure, 61.
  • 10 Of Health, 65.
  • 11 Of saving faith, and sincere Love, 67.
  • 12 Of Repentance, 74.
  • 13 Of Prayer, 80.
  • 14 Of sincerity and hypocrisie together with some Characters of both sincere and Hypocriticall Christians, 84.
  • 15 Of Affliction, 92.
  • 16 Of Patience, 102.
  • 17 Of Baptisme, 105.
  • 18 Of the Sacrament of the Lords supper, 109.
  • 19 Of preaching, 113.
  • [Page 23] 20 Of Godly, learned, and of ungodly, unlearned, Ministers, 116.
  • 21 Of self-calling self-making preachers, or ra­ther Anabaptistical praters, and seducers, 124.
  • 22 Of a good and a bad Conscience, 132.
  • 23 Of Life, 137.
  • 24 Of Death, 144.
FINIS

A little dark PICTURE of the Great, Glorious, Unparallel'd Loyalty, Piety, and Policy of the Renowned Restorer of Monar­chy, Liberty, Tranquillity, and Prospe­rity to ENGLAND, SCOTLAND, and IRELAND
The Lord Generall MONK.

THe World hath bred brave Hero's whose bright Name
Darkens the Sun and fils the Trump of Fame.
Whose fragrant memory is still i' [...]h Bloom,
And n'er shall wither till the day of Doom.
Whose acts at once astonish, fire, indear
All noble souls that them do know, or hear.
Those are the root, and sourse whence that Renown
Did grow, and flow, which justly doth them Crown
With honour, love, and praise, whereby they all
Survive with glory their own Funeral.
Such vertuous great Worthies there have been:
But they dy'd childlesse sure; for we have seen
Nothing but dwarfs in this base, Iron age
(Except in Treason, Avarice, and Rage,
Wherein such horrid Monsters have been known
As n'er before in all the world were shown)
Until our true Saint GEORGE did rise and kill
That hideous viprous brood, who plotted still
In their inchanted Castle to enslave,
Torment and keep us till we found our grave.
A dismall darknesse hath this sinful Land
Ore spread e're since by a cur [...], cruel hands
That glorious
King Charles the first.
Light was quencht, whose happy rayes,
While we enjoy'd him turn'd our nights to dayes.
[Page] That orifice at which we all have bled
Almost to death (our martyr'd Soveraigns head)
MONK now hath stopped by his pious Art,
And healed with his faithful, Loyal Heart.
Twelve years we've had nor day, peace, Law, nor Spring;
He gives us all by bringing home our King.
The City gates he broke and threw aside
T'unhinge Rebellion, that great CHARLES might ride
With Love and Safety, there from whence did spring
His hurt, his help; losse, gain; joy, suffering.
Our bane is now our balm: Such is his skill
We're now preserv'd by that which did us kill.
The bloudy Sword by his just loyal vote
Hath made rank poyson our best antidote.
Some say there is a Phoenix, but we see
A Fable is become a truth in thee.
Thou art the healer, honour, Atlas, love,
Of three expiring Kingdomes. As above
A Crown of blisse attends thee, so below
Prayers, praises, thanks, which really we owe▪
Thy matchlesse merits, we shall duely pay
With zeal, and joy, until our dying day.
We have felt the difference 'twixt Law, and Lust;
'Twixt cruel perjur'd Tyrants, and a Just,
Mild, gracious Prince, whose love, and piety
Were his chief crimes. Our Faith and Loyalty
To CHARLES his Son our hatred shall expresse
Of their ingratitude, and wickednesse,
Who murder'd him only for this one thing,
That they themselves might get above the King.
This is our cost and sorrow we soon saw:
For neither Oaths, Religion, nor Law
Could bound or stop their furious ambition,
Pride, Avarice, Rebellion, or Sedition.
They rack't us, rob'd us, hatch't plots to destroy
Our Naboth's, their good vineyards to enjoy.
Thus bolted, beaten, burden'd we had spent
Our dayes in slav'ry, misery, banishment,
[Page] Had we not been free'd and restor'd by thee
From Tyrants Traytors to our Liberty.
When therefore (Famous MONK) thy body shall
Receive a writ of ease to rest from all
Those pining cares, black dangers, palsey fears,
Which canker, and consume our flying years;
(Mirror of men) thine Epitaph shall be
Sighs, tears, and groans, not varnisht poetrie.
Not stones but hearts shall make thy monument
Which will indure till time it self be spent
And thus those seeds which thou this year didst sow,
Will root, live, sprout, and till the last day grow:
Two harvests thou shalt reap, honour in this,
And in the next World endlesse joy, peace, blisse.
On thy rare Tomb this shall be writ.
Here lies th' Elixir of all wit,
The summe, the map, the Quintessence
Of Prudence, Loyalty, Sapience.
Englands Saviour and Renown:
Who gave his Soveraign his Crown,
And would not snatch it as his own,
Although he might have climb'd the Throne.
A world of wonders was this man:
A Caesar, Souldier Christian:
A Son of Mars, and yet a
He is an ex­ception to that too general rule Nulla [...]ides pie­tas que viris qui castra se­quuutur.
Saint;
Who lov'd colours, but loath'd paint.
Rich and Righteous, good and great;
The pillar of our Church and State;
A scourge to Rebels, friends to those
That were not the Kings traitrous Foes.
Most valiant, yet durst not draw
His sword against King, Oaths, or Law.
Known unto none, yet known by all
To free three Ki [...]gdomes from their Thrall.
Though others scrambled for Empire
He only did t' obey aspire.
Phanatiques he id dissipate
[Page] Because both truth, and peace they hate.
Lambert and's Locusts he o'rethrew,
Yet did not fight that bloudy crew.
By stratagems he made them yield;
With words, not swords he won the field,
The maul of errors, Heresies
(Which do bemist, and dim the eyes
Of those that follow false new lights,
Until they lose their Fame, Faith, Sights)
He was like subtile Fabius,
By wise delaies he saved us.
Religious pure, and lovely Face,
Which Bloud and Treason did disgrace,
Spot, and deform, he did make fair
And beautiful: For the right heir
Of our late King (the best of Men)
He restored to's Diadem.
He woo'd, agreed, and Marryed
Great Britain to her Sacred Head,
Whom fraud and Force had severed
From his true Spouse and Royal Bed.
This is a little: All the rest
Of him by silence will be best
Expressed who did far excel
Whatever Wit, or words can tell.
But hark! Me thinks I hear some call and say,
Down with these common stones, throw them away,
MONK cannot die. He therefore needs no verse
T'embalm his Name, or to adorn his Hearse;
Nor yet to give a Tomb a tongue to tell,
Whose dust in that dark silent house doth dwell.
His true Allegiance, and Piety
Will make him live to all eternity.
'Tis true. I've done: But will not cease to pray,
May England have a MONK until doom [...]-day.
Amen.
T. [...].

Upon the Happy, Safe and miraculous return of our Sacred Soveraign CHARLES II. to his Scepter, Citie, and Subjects on the XXIX. day of May 1660; A short, Loyal, and Cordial
Congratulatory POEM.

WElcome great King of Hearts! We've had all night
E're since we wanted thy refulgent light
Who art our only Sun, plagues, curses, warrs
Oppression, Rapine, Ruine, Faction, Jarrs,
Bonds, bloud, confusion, woe's, calamities,
Gaols, gibbets, axes, plunder, Heresies
Have been the sad, but just effects of those
Black crimes, and bloudy paths, too many chose
Lov'd, and resolv'd to tread: We now do see
At once the want, and worth of Mornarchi [...].
Our Law, peace, safety, properties and all
Our comforts were eclipsed by the fall
Of glorious CHARLES, yea kill'd nad buried
With him for them and us who lost his head.
But thy miraculous Return doth give
A resurrection to them, for they live
Again by thy reviving influence,
Whose presence quickens them. The sight and sense
Of this choice mercy unto us shall be
Both cords and chains of faithfulnesse to thee
And love; praise, thanks to our good gracious God,
Who hath destroy'd our Serpents, burn't his Rod.
Thy safe arrival makes a joyful spring,
The Heavens weep for joy to see our King.
Since thou didst rise and guild our Hemisphere
With thy bright beams, no ominous cloud appear.
[Page] Those beasts of prey that hunted to have fed
O'th sheep and Shepherd too, are all now fled.
Our day is unto them a dismal night,
Their dark deeds, make them fear, hate, shun the light.
Peace, plenty, gladnesse, triumphs do expresse
And prove our Loyalty, our happinesse:
Men, earth, air, water, fire do all agree
To guard, obey, feast, honour, welcome thee.
Our pangs are gone: The twenty ninth of May,
Wee'l therefore call Englands happy Birth-day.
Thy people had hard labour, swoonings, cries,
Cares, faintings, fears watred with weeping eyes,
Did burden, rack, afflict them, till they saw
Their Child, and Father (the true spring of Law,
Justice and power) to their longing arms,
Brought and deliver'd without bloud, or harms.
But now they have forgot their Throws, and sing
Being safely brought to bed of a brave King.
Whose vertues are too big for art, prose, verse,
To limn, to hold, or fully to rehearse.
Whose life's a miracle, whose patience,
Is truly wonderful; whose innocence,
Suffrings, sobriety, desire of peace
His enemies, and comforts did increase.
A King, yet without Subjects, rich, yet poor,
Born to a Throne, yet cast upon the floor,
By Rebels hands who threw their Soveraign down,
To raise themselves and to usurp his Crown.
Forc't into'th Field of war; 'mongst enemies
Abroad, at home, he was; who to surprize
And kill him did pray, plot, fight, pay, combine;
Though by all Laws both humane and divine
They were forbidden those hellish, horrid crimes
Which Christians durst ne'r act in former times.
The weapons which they us'd for their defence
Being only pray'rs, tears, flight, obedience.
Depriv'd he was of Friends, rest, means by those
That profest Loyalty, but were deadly Foes.
[Page] His guard was dangers, his associates
Want, fear, distresse, dishonour; his estate
Was seized and divided for this end,
T'increase rebellious numbers to defend
Their theft, and sacriledge with Gun, and Sword,
Against their Oaths, our Laws, his right, Gods word.
And which is more, they voted to repeal,
Null and prohibit what God doth reveal
To be his will, Law, and command to all:
(We might nor pay, nor pray, but for his Fall)
'Twas death and treason made by them to do
What Reason, Conscience, Scripture binds us to,
(Thus we may see how wickednesse proceeds
From evil thoughts to words, from words to deeds
Black as the place where all such shall remain
Without repentance in horrors and pain.
Fire-brands, and Rebels being condemn'd to dwell
By a just God in endlesse flames in hell.)
But all these blows did hew, polish, and square
Thee for Gods Temple. Great afflictions are
The road to Heaven, physick, wholesome food,
Which God prescribes, and gives his for their good.
Prosperity, us surfeits, crosses cure;
The potion's bitter, the effect both sweet and sure,
Love, power, mercy have refined thee,
And brought thee out o'th furnace for to be
A praise to God, a blessing to this Land,
Which was consumed by his angry hand.
His dispensations are just, gracious, rare,
No age, or story can with those compare,
Which he hath showred on thy Royal Head,
Since miracles did cease, and go to bed.
On that same day where thou didst first see Light
He did restore thee to thy Throne, and Right.
Armies excluded, Armies brought thee in;
A Rump was guilty of that odious Sin
Thy sad exile; a Loyal Parliament
Did call thee home from thy long banishment.
[Page] The City fed those flames that did consume
Our peace, the City also did perfume
Their streets with loyall Fires, and put out
The stinking [...]aggots of the new-light Rout.
Petitions mov'd that murder might be done
On our [...]ust King; Addresses begg'd his Sonne
Might be restored to this benighted Ile
Which hath been a dark Egypt all this while.
Our crimes depriv'd us of our Soveraign,
The sins of Rebels and their frantick Train
Together with the cries of pious men,
Prevail'd with God to give's a King agen.
That King by whom all other Kings do raign,
Did pilot thee over the dangerous Main.
Those envious gusts which two daies hindered
Thy passage to's, in traiterous Lungs were bred.
The Ships, the Sea, the wind that fill'd the sailes
With which, in which, ore which with prosprous gales,
Thou didst then sail, they were the Prayers, Tears
And hearts of pious Subjects, whose great [...]ears,
Sorrows, and dangers are now vanished,
And by thy happy presence banished.
But terrors, anguish, hotly do pursue
And sting that bloudy [...] painted, faithlesse crew,
Whose consciences, and matchlesse Villanies
Tell them their guilt, and future miseries.
What's got by sin doth seldome long endure:
Justice is sometimes slow, but always sure.
We've seen the spring, the summer, and the fall,
The birth, growth, rise, ruine, and death of all
Their wicked plots; Let's therefore strive to be
Such Subjects, and such Christians, that we
May joyn Allegiance unto Piety,
As Debt, and Duty to his Majesty:
Since fearing God and honouring the King
Will peace and happinesse to England bring.
And let none have so much as one good day,
That will not heartily boch say, and pray,
God save the KING. Amen.
T. G.

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