1 THere is anSicut omnis artis [...]st aliquis [...]inis [...] est vi­t [...]e nostrae [...]inis quidam propter qu [...]m geruntur omnia quae ge­runtur in vita nostra, v [...]l prop­ter quem mun­dus ipse vel in­stitutus est, vel constat: cujus finis etiam Apo­stolus meminit, di [...]c [...]s, deinde finis, &c. Orig. in Ps. 38. ho 2. end of every action and in­tention; which as the rudder of the ship, though it come last, is first purpo­sed, and guideth [...]he whole course.

2 By the instinct of Nature every thing worketh to some end (which Finis enim indicat perfectionem rerum. ib in Rom. 1. l. 8. c. 10. In non valet in [...] suum. shewes & is) the perfection thereof; to which what ever is not conducing, nihilum valet quod is uselesse) especia [...]ly reasonable creatures, who have Will and Preëlection among them, they propose to themselves more divine and excellent ends of their desires and actions, who un­derstand the cheife good to be attained (true and [...]ternall bles­sednesse in Christ) are regenerate and repaired by the holy Spirit, and wisdome of God.

3 In every undertaking propose some certaine end, and be­fore [Page 2] thou enterprise, examin that diligently▪ run not on at ad­venture, as children use, in some unknown path, till they loose themselves; but carefully look to what end the way thou ta­kest, [...]eadeth thee, consider seriously what danger or profit is therein: who knowes not that the end of sin cannot be happy, because thereFinis eorum non [...]st sinis. Bernard. sup. Cant. Ser. 9. remaineth something after it? And thatPsal. 87. 37. the end of the just man shall be peace at last? The cause why so many run theMath. 7. 13. broad way to destruction, and so few, the strait to eternall life; must principally be want of a due fore­casting what will be the end of that they doe: fixingLatam non quaerimus, nec inventione opus est: sponte se o [...] ­ [...]ert: & erranti­um via [...]st, [...]ngu­stam vero, nec omnes inv [...]ni unt, nec qui in­venirint, statim ingre [...]iuntur per cam—rapti seculi vo­luptatibus, de medio in itinere revertuntur: Hieronym. in Mat. their hearts on the present evill which pleaseth them, they regard not the misery which followeth their tasting the forbidden fruit, but for its sake wilfully shut their eyes against their dan­gers, or seeing (and thinking them much lesse, or the recovery more easie) they desperatly venture inDeut: 29. 19, 20. vaine hope of repen­tance and pardon: and on the other part beeing too sensible of the difficultiesAct. 14. 22. which beset the way to heaven, they doe not enough consider their future blessednesse, and therefore either faint in their trialls, their heart saying with prophane Gen 25. 32. Esau, Lo I am almost dead, what is then this birthright to me? Or doting on this world, resolve to settle their affections hereon: this is theNum. 32. 1, 2, 5. Jazer and Gilead which they would were their portion.

4 The supreame and best end of all, isRev. 4. 11. R. 5. 13. Gods glorie, into which ocean all desires and actions of the reasonable creature must emptie themselves: subordinate hereto is the true bles­sednesse of the elect inPsal. 16. 11. & 17. 15. 1 Thes. 4. 17. 2 Cor. 5 6. 8. Phil. 1. 23. the fruition of God (the fountaine of all good) in the life to come, which naturall men mistaking sought in pleasures,Epicurus summum bonum in voluptate auimi [...]sse censet. Aristippus in vol [...]ptate corpori [...] ▪ Peripate [...]ici autemin bonis animi, & corporis, & fortunae. Hevilli summ [...]m bonum est sci­ [...]ia▪ Lactan. l. 3. c. 8. 9. riches and such things, as the world a­doreth; whereas indeed all those things, if they could have met in one man, should have come as short of making him truly happy, as the intended topGenes. 11. 4. of Babel, would have been from landing the builders in heaven.

5 The way to this end is true holinesse, that is faith ad obe­dience, the1 Tim. 1. 5. end of the Commandement: without faith ap­prehending [Page 3] Christ for our justification, no workes are more acceptable to God, thenGen. 4. 5. Cains sacrifice, theProv. 15. 8. Rom. 14. 2. sacrifice of the wicked: Whatsoever is not of faith is sinne. And without obedi­ence, there is no justifying faith.Jam. 2. 20. Faith without workes is dead: it saith asGen. 30. 1. once barren Rahel, give me Children or I die,

6 That which we are to beleeve and obey, is the infallible truth of God (the first and second trueth, God and his oracles) and his will concerning our salvation,2 Tim. 3. 15 Deut. 32. 47. sufficient to make a man wise there to) revealed in his word, the word and testi­monie of man may be the ground of opinion which is of things probable, but faith can stand on nothing but the word of God, which is infalliblyUnde abest scientia id totii possidet opinatio. Scientia certi est opinatio in­certi. Lactan. l. 3. c. 3. Nec e­nim valet quic­quam mortalis hominis auctori­tas, sed divinis, &c. ib l. 5. c. 20. certaine▪ andCui falsum subesse non po­test. can have no falshood in it, because heTit. 1. 2. cannot ly: this is contained in the bookes of the Old and New Testament: this is a sure word 2. Pet. 1. 16. 19. for it was indited by the Spirit of God, 2. Tim: 3: 16. 2. Pet: 1: 21: the same is the rule of obedience: like the clowdie Pillar leading Israël into their promised rest: Num: 14: 14: and the star to lead the wise men to Christ: Math: 2: 9: whosoever will be saved must follow this guid, hee that walk­eth without this, g [...]eth like those Israëlites, Num: 14▪ 40: to the Mountaine of the Canaanites to their own destruction, for the Lord is not with him.

7 That which is the object of faith is comprehended in the Creed which is the summe of the Gospell: our obedience to God is set downe in the Law: the summe whereof is love to God, and to our neighbours, Luk: 10: 27: 28:

THere is noCic. Tus [...]. q. l. 1. nation so inhumane and barbarous but it pretendeth to some religion, and worship divine: Satan cannot put out all the light of conscience (still there is a slender remainder, which sheweth theRom. 1. 19. very wicked that there is a God) therefore he hath ever laboured to beguile men with false religions or corruptions of the true.

2 True Religion is the right worship of the true God in Vitam col [...]n­ [...]ium, D [...]us pro­qualitate nomi­nis sui formet quoniam religio­sissimus cultus est imitatio, Lact. l. 5. c. 10. Non profanus meliùs esset qua [...] [...]ic religiosus? quomodo Deum [...]iolat qui hoc modo placatur. Min. Foel. Oct. imitation of his holinesse; all other worship not agreeing with his revealed will, is profanation and irreligion: this is life eternall to know God, and whom he hath sent Jesus Christ. He that will with such knowledge come unto him must beleeve [Page 5] thatHeb. 11. 6. he is:Joh. 1. 11. no man hath seen Gods essence:Hic nec vi­deri potest visu clarior: nec com­prehendi tactu purior. nec esti­mari, sensibus major est, insi­nitus, immensus, & soli sibi tan­tus quantus est notus, &c▪ ibid. Min. Fael▪ Oct. that is greater then any finite apprehension, so that2 Cor. 5. 7. we walke by faith not sight: and therefore Christ, when he had assumed a visible nature for the worke of our redemption, would not long be conversant on earth in his publike ministry, that our salvation might not be in sense, but beleeving: andJoh. 20. 29. bles­sed are they which have not seene and have beleeved.

3 Concerning faith these things are considerable.

• 1. What it is?
• 2. Whence it is?
• 3. Whose it is?
• 4. How necessary it is?
• 5. How excellent it is?
• 6. Of what measure it is?
• 7. What we must doe concerning it?
• 8. What is the object thereof?

1 Faith is Hebr. 11. 1. the evidence of things not seene: and the sub­stance of that we hope for, it is a grace andEphes. 2. 8. Sect. II. guift of Gods spirit, whereby we assent to the word of God, and apply the promises thereof to our selves:Neque enim quis cogi potest, sed invitatur quia non extor­quatur, sed sua­detur. Ambrosi in Rom. 4. it cannot be forced: it is wrought in our minde by perswasion, not compulsion:Ro. 10. 17. faith is by hearing: this is the unchangeable rule thereofRegula qui­dem fidei una omnino est, sola immobilis. Ter­tul. de virg. ve­land. [...]. 1. one and the same forever.

2 Faith is the worke of Gods spirit in us, applying the pro­mises, Rom. 8. 16. bearing witnesse with our spirit that we are the chil­dren of God,Act. 16 14. opening the hearts of hearers to the word preached, and Sacraments administred▪ 1 Cor. 3. 5, 6. Paul may plant and Apollos water, but except God give the encrease, who shall beleeve their report? The1 Cor. 2. 14. animalem dicit naturalem, &c. Theophi­lact. in 1 Cor. 2. naturall man perceiveth not the things of the spirit, neither can he without a spirituall eie, they shall seeme foolishnesse to him: so that Paul and Apollos are but the ministers by whom we beleeve as the Lord gives to every man.

32 Thes. 3. 2. All have not faith: many talk of it and professe it, but as the [...] Ap. c. 24 heathens, among the multitude of their Gods, made Faith a Goddesse and were farre from beleeving in God: faith here intended is the [...] ▪ Occumen. White stone with a new name written, which no man knoweth save he that receiveth it: a peculiar of [Page 6] the elect:Act. 13. 48. (as many as were ordained to eternall life, beleeved) theEph. 1. 13. 14. seale and2 Cor. 1. 22. earnest of the spirit of promise: therefore though we are taught to say,Cor. 5. 5. Math. 6. 9. [...], &c. Theophi­lact. ib. our father—give us—forgive us—yet in profession of our faith we say I beleeve in God &c. we must pray one for another, but every man must beleeve for himselfe.

4 The necessitie of faith appeareth in that, 1Gall. 3. 11. the just shall live by it, Heb: 2. 4. 2. By faith onely we are justified. Rom: 3. 28. 3.Heb. 11. 6. Without Faith it is impossible to please God. Ro. 14. 23. whatsoever is not of faith is sin. 4. God hath appointed this meanes for us to take hold on the merits of Christ Joh. 3. 16. that we may be saved.

5 The excellency of faith is in that it apprehendeth; that is Christ, and in him the unspeakable treasure of Gods mercy: Rom. 5. 1. peace of conscience, reconciliation with God,1 Joh. 1. 7. Rom. 4. 5, 6. remission of our sinnes,Rom. 8. 1. indemnity from the guilt and punishment thereof,Rom. 4. 24, 25. justification,Act. 15. 9. sanctification, in fine all things which concurre to the accomplishment of an happy man: it is theMat. 16. 18. rocke against which the gates of hell shall not prevaile: theEphes. 6. 16. Rom. 4. 11. 17. 18. shield against the spirituall enimie: itJam. 2. 23. stiled Abra­ham Gods freind, and us his sonnes: it is the2 Tim. 4. 6, 7, 8, 18. 2 Tim. 1. 12. sanctuary of a troubled spirit: the first fruits of the heavenly Paradise: the effect and cause of illumination: the [...]. Cytil. Catec. 5. eye which enlightneth the conscience, if we beleeve we shall understand:Laudo fidem quae ante credit obs [...]rvandii esse quam didicit, Tettul. de co­ron. mil. commen­dable is that faith which beleeveth that all the word of God is true, and to be obeyed before it understandeth the particu­lars: faithTertul. de bapt. c. 20. made Noah an Arke to preserve mankinde in: gaveHebr. 11. 9, 10.—33, 34. Abraham possession of Canaan, it hath subdued king­domes, wrought righteousnes, obtained the promises, stopped the mouthes of Lyons, quenched the violence of fire, delivered from the sword, made men strong of weake and valiant in battle—it is the doore keeper of heaven, it lets in the thee [...]e from the crosse: the Bathsheba which can have no repulse. Math. 21. 22. Whatsoever yee aske if yee beleeve, yee shall receive it: it is in effect all the world—1 Cor. 3. 21▪ 22, 23. all things are yours (the world and life were [...]. Oecumen. made for the Saints) it is that one thing with which [Page 7] we have all things, without which nothing, it [...]. 3. 12. giveth us con­fident entrance to God, and1 Pet. 1. 9. salvation of our selves through Jesus Christ.

6 TheRom. 12. 3. Ephes. 4. 7. measures of true faith are divers yet sufficient to every one to salvation: as 'tisExod. 16. 18. 2 Cor. 8. 15. written, he that gathered much had no superfluity, and he that gathered little had no want. In all ages God gave some great and eminent measures of faith, as to the Prophets, Apostles, and Marty [...]s, not that they should by their greater faith obtaine greater salvation then we who have received a farre lesse measure, but because God appointed them to encounter greater tryalls to his ho­nour, and that the example of their constancie might be help­full to our infirmitie: as in the body of man, there are veines, sinewes, flesh, and bones, to strenghthen all these: not that the bones have more life then these▪ so is the mysticall body of Christ: 'tis certaine thatCredo domi­ne side sateor imbeci [...]li, side tamen. weake faith may lay sure hold on Christ, and therefore be a saving faith: yea the power of God is perfected in mans2 Cor. 12. 9. infirmitie: to conclude, it is not the merit of faith, but of Christ apprehended by faith▪ which sa­veth us: so GodVincentes co­ronat retributio­ne pietatis pa­ternae, remune­rans in nobis quicquid ipse praestit it, & ho­norans quod ipse persicit. Cyprian. ad Mart. &c. [...]p. 25. l. 3. crowneth his owne gifts in us.

7 We must 1Cor. 13. 5. examine our faith. 2. Use the ordinance of God for the attaining it, as hearing the word, and recei­ving the sacraments, praying, &c.

They best know what need we have of frequent examinati­on of our selves herein, who are deeply sensible of their owne wants: to them who are deluded with false lights & tentations of security, there appeareth no want, either of faith in them selves, or examination of their faith.

That we may examine profitably, we must knowe there is aMath. 7. 22. 1 Cor. 13. 2. common faith, which reprobates may have, and it is either historicall such as the devill hath; Jam: 2. 19. or temporary Math. 13. 20. Act: 8. 13. and this is either faith of miracles, or a temptation of security: for the devill himselfe will perswade obstinate sinners that they beleeve, and are therefore sure of salvation, that he may keep them without charity (which is the lifeOmnium bo­norum bona ma­ter [...]st charitas, Chrysost. in Psal. 118. of religion, and that one thing without which faith is dead) & perswade them to sin securely. And there is also aAct. 15. 9. sanctifying, justifying, lively faithJoh. 1 12. proper to the elect on­ly: [Page 8] this purifyeth the heart, gives us the adoption of sonnes, and [...] Joh. 5. 2. [...]. everlasting life: concerning this faith we enquire: and becauseJer. 17. 9▪ the heart is so deceitfull, and Satan suitable to teach hypocrisie so neerely to resemble true grace, it highly concerneth every man seriously to examin whether his faith be true or counterfeit: to which purpose take these rules.

Examin.

1 Whether the more thou art perswaded concerning the assurance of thy salvation, the more thou lovest God for his own sake, and thy brethren for Gods sake? Some vainely dreame of justifying faith, though their conscience tells them they love but some, for fashion sake, or their own ends; for Gods sake few, if any; and God onely as far as they hope he will blesse them: that faith onely is available which worketh by love,Refrigesien­te charitate side moritur, sicut corpus anim [...] re­cedeute [...] vi­ [...]am in charitate constituit qui [...]i­dem per dilecti­onem, &c. Bern. de re [...]urrectio­ne Dom Ser. 2. Gal. 5. 6. Si non operatur mortua est, Ber. de dilect. Dei. Si enim quae­dam anima fi­dei ipsa devotio est; quid fides quae non [...] opera­tur ex dilectio­ne nisi cadaver examime? Bern. sup. Cant. Ser. 25. without which it is no more alive, then a man with­out heat.

2 Whether the more assurance of Gods mercies in Christ thou hast, the more thou desirest to be further confirmed? Math. 5. 6. Blessed are they that hunger and thirst for righteousnesse for they shall be satisfied.

3 Whether the more thou beleevest the more humble thou art?Jam. 4. 6. God giveth grace to the humble: when Paul was by Gods mercy brought out of his ignorance and unbeleefe, he was not ashamed to acknowledge (that which being in sin he would not have done)1 Tim. 1. 15. of sinners I am chiefe. True faith can no more be without humility, then an house witohut a foundation: the proud hypocrite resteth so securely upon his fruitlesse faith, that heLuk: 18. 9 11. contemneth other men, as if none were holy but himselfe, and some few of his society, which he vainely conceaveth have engrossed the infinite grace and spi­rit of God, whichJoh: 3. 8. freely and secretly1 Cor. 12. 6. worketh where o­thers cannot judge thereof.

4 Whether the greater perswasion thou hast of thy belee­ving the deeper sense also thou hast of thy sanctification: true faith is such a lively grace, that itRectas stu­deamus facere vias fi [...]ei nostri rectitudi [...]em rectis actibus comprobames. Bern. sup. Cant. Ser. 24. cannot be inactive: where the natuall life is, it will shew it selfe by some evident effects: and so must the life of Grace, to our consciences: therefore the Apostle maketh the quaere,1▪ Co 1: 13 5. know you not your owne selves [Page 9] how that Jesus Christ is in you, except you be reprobates: intima­ting, that the regenerate and true believers, doe indeedFidei vitam opera attestan tur sicut enim corporis hujus vitam ex motu suo dignoscimus [...]ita & fidei vi­ta [...], Bern. de re [...]ur. Domini. know, and feele, by comfortable effects, that the Spirit of Je­sus is inGal. 2. 20. them: for as many as areRom. 8. 14. led by the Spirit of God, are the Sonnes of God, which walke not after the flesh: and if we walke in the spirit, we shall not fulfill the lusts of the flesh: by which thou must examine thy faith.

5. Whether after many trials, feares and doubtings, doth the Spirit of God still returne and comfort thee,Gal. 5. 16. so that thy faith isPec [...]ati consci­entia & metus poenae religiosio rem facit; & semper multo firmior est [...]ides quam reponit poenitentia, La­ctant. l. 5. c. 13. 2 Cor. 7. 11. more assured after trials, then before? True faith, like the needle of a compasse, in the severall boords, tacks, and agitations of the ship at sea, never resteth till it returne to its owne point, and fixeth on the mercy of God againe; as 'tis written,Ps. 116. 6, 7. [...] exhau­stus eram. Ave [...]nar. [...] atte­nuatus sum. Ar. Montan. I was in misery and he saved me, returne unto thy rest O my soule.

6 Lastly, examine the conclusions suggested to thy minde with the hope of salvation: men shall sometimes have a chear­full perswasion, that they are the elect servants of God, and therefore shall be saved, but yet have2. King. 5. 18. Naamans exceptives frequent in their resolutions to sinne, God pardon thy servant in this: upon this abused promise of GodJoh. 3. 16. whosoever believeth not shall perish—not considering that 'tis no true faith which impropriateth the gift of God to wantonnesse,Fides cum lege non pugnat, &c. Chryl. in Rom. ho. 7. or any purpose to enjoy the pleasures of sinne for a season; but a dangerous tentation of security, a meere snare of Satan, per­swading men that they have certaine interest in Gods pro­mises, that he might keepe them in some knowne sinne. But if thy heart say thus: I believe; seeing therefore God hath shewed me this great mercy, working this comfortable per­swasion in me, I will be more and more carefull of my waies, that I may not offend so good a God, and grieve his holy Spi­rit, whereby he hath sealed me up to redemption: I will 2. Pet. 1. 10, 11. strive to make my calling and election sure, that an en­trance into the eternall Kingdome of our Lord Jesus Christ may be more abundantly administred to me: I will heartily endeavour to follow the guidance of his good Spirit, who hath translated me from the kingdome of sinne, and darknesse of ignorance, into light, and the kingdome of his dear Sonne, [Page 10] by some measure of sancti [...]ication; that I mayPhil. 2. 10. make an end of my salvation with feare and trembling: such a reso­lution is an undoubted adjunct of true faith purifying the heart: slesh and bloud can never give this perswasion or re­solution, and Satan will not: for though he will be contented to present some seeming good, if he may thereby perswade a secure man to some reall evill; yet 'tis farre from his nature to move to good for any good end, for this were to divide and ruine his owne kingdome, and whole designe, which is to make all othersSuis vitiis perditi sae [...]ium & grassantur, ut p [...]rda [...]t, La­ctant. l. 2. c. 17. ad solatium ca­ [...]amitatis suae n [...]n des [...]m perditi [...]am perdere, Min. Fel. O [...]a [...]. confederates in his rebellion, and as de­sperate castawaies as himselfe: It remaineth therefore, that the Spirit of God (against whose worke and purpose the gates of hell can never prevaile) must be the sole Author of this per­swasion and resolution: I believe, and therefore will doe my uttermost endeavour to be more holy then ever I have beene.

7. Concerning the meanes to be used in the Word and Sa­craments, for the attaining of this faith, I shall speake in its owne place.

8. The Object of faith is the truth of God revealed in holy Scripture, teaching us his will concerning our salvation: the summe whereof, are the Articles of our beliefe: of which in the following Chapters.

1. THat which we are to believe concerning God, Sect. I. is, first, that there is a God—Hebr. 11. 6. [...], &c. Occumen. in Hebr. 6. he that cometh to God must be­lieve that he is: where we must know, that it is not enough to believe God to be such as a carnall heart may imagine him: never any nation (as I noted) was so barbarous, but that they believed there was some God; though when men forsooke the true light of Gods Word, and followed their owne inventions, they quickly left the knowledge of the true God and his will: hence came such varieties of superstition, and monstrous formes of idolatry into the Heathen world, (for there is but one strait line of truth, but error is manifold) men framing to themselves both God and religious worship, all erred in a confused variety, making them Gods like unto themselves, in bodily lineaments, complexion, habit, manners and affections: [...], &c. Clem. Alexan­d [...]in. l. 7. so the Aethiopians made them blacke, the Thracians yellow, the Barbarians rusticke, the Grecians more court-like: the wisest well knowing they erred, but knew not in the darknesse of their minds how to finde the right way; as many appeare by that one voyce of the Heathen,Cicero apud Lactant. l. 2. c. 3. [...]tinam [...]am facil [...] vera in­venire possem, quam falsa con­ [...]in [...]ere▪ I would (said he) I could as easily finde out truth, as convince [Page 13] falshood. We must therefore believe God to be such as he hath revealed himselfe in his holy Word; for whatsoever else is imagined, is an idol of mans owne heart, and not God.

2. The Scripture hath revealed, First, some things con­cerning Gods attributes. Secondly, and some things con­cerning the persons of the sacred Trinity. Concerning his at­tributes, these five conclusions are necessary to be knowne.

1. We can understand [...] &c. [...] Athanas. ad so­lit. vit. agent. ex.—non est aliquid [...]orum quae ab eo causantur, &c. Th. Aquin. 1. q. 12. a. 12. C. what God is not, he is not a body, not gold, nor silver, nor any thing materiall or obvious to hu­mane sense or apprehension: whatever thou canst compre­hend, know, that it is not God.

2. [...], Dama­seen. No attributes can fully and according to Gods incom­prehensible beeing, expresse to us the nature of God; because that which is finite can neither expresse nor apprehend an in­finite.

3. The attributes of God in holy Scripture doe sufficiently expresse him to us, and declare as much as concerneth us to know of him: for the wisedome of God can neither be limi­ted, nor defective: [...] ▪ &c. Greg. Naz. orat. 31. though his essence be incomprehensible, and unspeakable, yet his Spirit in the holy Scripture descen­ded to our capacity, and in certaine attributes described by his owne essence.

4. The attributes of God are either affirmative, or nega­tive: they expresse the perfection of God, as farre as we can understand: as when he is called Jehovah, wise, good, almighty, just, mercifull, &c. these divide or separate from him the im­perfections of the creatures, and shew his admirable perfecti­ons, by a tacit comparing him with the imperfect; as when he is called infinite, incorruptible, immortall.

5. The attributes of God are either proper, or [...]igurative: the proper are those which are properly spoken of God, in respect of that which they import, though improper if we consider theirModum signi­ [...]icandi. manner or measure of signifying. The [...]igu­rative attributes are those which are [...], Gr. Na­zi [...]nz. o [...]a [...]. 37. Deus nos allo­quitur tanquam [...], Cl. Alexandr. Poed. l. 1▪ borrowed from hu­mane conditions, to bring things (of themselves ineffable) nearer to our apprehensions: as when an eye, an hand, anger, jealousie, or the like, are attributed to God; and we must know, that some of his proper attributes are incommunicable [Page 14] to any creature, as Jehovah, infinite, omniscient, omnipotent, &c and some are communicable, according to an analogy, mea­sure or degrees of subordination, as Lord, King, Wise, &c.

3. Concerning Gods essentiall properties, we must know, that there are not in God many, or divers properties, because he is one of a most simple, pure and indivisible essence; but in respect of our understanding there are many: Concerning which we must hold, First, That the essentiall properties of God are all really the one essence of God: forDeus est idem quod sua essentia v [...]l natura, cum Deus non sit composi [...]us ex mater [...] & for­m [...]—oporte [...] quod Deus sit sua deitas, sua vita & quicquid aliud sic de deo praedicatur, A­quin 1. q. 3. a. 3. C. there is nothing in God which is not God: there is no accident in him: a man hath wisedome, power, justice, but not of him­selfe, not ever; not infinitely neither, as his essence; for the wisedome, power, justice, &c. of a man, are not man: but whatever is in God, is of God, and his eternall essence, of himselfe subsisting independently, inseparably: neither are they after his essence, but coeternall, and coessentiall, though they have not alwaies beene declared to the creatures: so his Prov. 8. 22. wisedome and omnipotency was from all eternity, though they were not manifested till that time he had appointed for the creation of the world, wherein he made men and Angels witnesses thereof: the same is to be understood of his other properties, mercy, justice, patience, &c. Secondly, That these properties are not parts of Gods essence: for that which is infinite hath no parts, and that which hath parts cannot be infinite: but every essentiall property is the being of God, who is indivisible, and truly one. Thirdly, The essentiall pro­perties of the deity are inseparable and incommunicable; so that no creature can become a deity, or have such an essence, as is infinite, omnipotent, omnipresent, &c. Fourthly, Some things absolutely spoken of God are in the abstract, to inti­mate his selfe-being; as when we say he is life, wisedome, goodnesse, &c. Some things in the concrete, to import to us the reallity of his existence: as when we say he is good, just, holy, &c. in both we understand, that whatsoever is attribu­ted to him herein, is the essence of God. Fifthly, We are taught in Gods Word, that he is anGen. 1. 1. Isai. 40. 28. &c. uncreatedJoh. 4. 24. Spirit, ofAct. 17. 24. 28. selfe-being,Psal. 147. 5. infinite,Deut. 32. 4. 2. Sam. 22. 31. Job 37. 16. Math. 5. 48. perfect,1. Tim. 1. 17. eternall, im­mense, Mal. 3. 6. immutable,1. Tim. 1 17. everlasting,Joh. 5. 6. Joh. 11, 25. life it selfe, [Page 15] infinitely1. Tim. 1. 11. Rom. 1. 25. blessed,1. Tim. 1. 17. wise,Joh. 21. 17. Heb. 4. 13. omniscient,Psa [...]. 25. 8. good, Psal. 111. 4. gracious,Psal. 17. 7. loving,Exod. 34. 6 mercifull,Isai. 45. 21. just,Joh. 7. 28. Psal. 31. 5. true, Psal. 99. 5. holy,Gen. 17. 1. omnipotent,Dan. 4. 34. 35 freely and by his owne inde­pendent power, doing whatsoever he will in heaven and in earth, and all creatures: of infiniteIsai. 2. 10. Psal. 8 1. Psal. 24. 8. &c. Psal. 145. 11. 12. &c. glory and majesty.

4. The foole hath said in his heart there is no God: none but the foole can think so, considering

1. What we reade in the booke of Nature, where that which may be knowne of God is manifest, Rom. 1. 19. the admi­rable forme, masse, making, preservation of the world, with the diversities and perpetuities of motions, demonstrate a present God: whence could all these things at first come? who set that admirable order and constant lawes? who re­duced those vast and discordant seeds of this great fabricke of the world into the harmony which still preserveth it? can any man thinke of an effect without a cause? thou wilt say, how shall we know that God made this, who saw him crea­ting? why, if thouQuod si in­gressus aliquam domum, omnia ex [...]ulta disposi­ta, ornata vidis­ses, uti (que) praesse ei crede [...]es do min [...]m, & illis bonis rebus multò esse meli­orem: iia in hac mundo domo Minuc. s [...]l. Oct. seest an house, thou canst easily con­clude, it had some builder, if none but the builders were privy to it; and wilt thou not believe Gods worke except thou see him? that all see,Opera ipsius videntur oculis, quomodo autem illa fecerit ne mente quidem videtur. Lactan. l. 2. c. 9. this none can. Whatsoever thou canst see is not God. Neither let this seeme strange that he is in­visible: thou feelest the stormy winds, thou believest they are winds, without the testimony of thine eies, thou knowest thou canst not see them: thou thinkest, speakest, movest, and livest by thy soule: didst thou ever see it? if thou canst not see the creatures, part of thy selfe, wouldst thou examine thy invisible Creatour with carnall eies? with what sense canst thou apprehend a spirit? The eye cannot see him except hee be coloured: the eare cannot receive him except he bee some sound: the feeling cannot perceive him, except he be a body: hee might therefore needs passe by thee (asJob. 9. 11. Job said) and thou not see him, being obvious to no sense, and above and more pure then any created understanding. Thou wilt say all these things are by nature such? And what is nature; but the ordinary power of God? Which, when he pleaseth, he dispen­seth with, parting the red sea, smiting the rock, and bringing the fountaines thence: dividing Jordan, restraining the Baby­lonish [Page 16] sier, and the like: that all may know that he only is Lord of the creaturs, who but spake and they were made, Ambros: H [...]xam. l. 2. c. 2. Voluntas ejus mensura r [...]rum est: sermo ejus [...]inis est operis. whose will is his word, and his word his worke: Thou seest the heavens incessantly and without any rest turning about, day and night in uniforme, and unwearied motion: who could have set up and furnished those admirable starres and planets with a never-failing light? who could move them thus but a God of infinite power? thou seest and treadest on this vast ball of earth, hanging in the midst of heavens, which turne a­bout it, who could substaine it but God? thou seest the sea ebbing and flowing, the wonders of the deepe; on earth the plants and flowers keeping the first law of their creation, pre­served by a kind of mortall immortality, dying and reviving, as it were, in a yearly resurrection, who can do the least of these things amongst all the creatures? where is he in heaven or earth can imitate these things, which can give life to the poorest fly? when thou hast considered all, thou shalt know, that none but a stupid foolePsal. 14. 1. can thinke there is no God.

2 If we consider the testimonie of mans own conscience, trembling at the apprehension of suddaine dangers; stormes, earthquakes, thunders (as Caligula was wont) feare of death sheweth an Atheist the same, if there be nothing after death, nor God to punish the wicked, what art thou afraid of?

3 If we consider the punishments of the wicked in this life so following sinnes, that it appeareth no fortuitous hand, or chance that strooke them, but the all-seeing just God, so fit­ting his rods to mens sinnes, that the punishment pointeth out the crime, so inDeus voluit declarare judi­ [...]ium, quando su­per impium po­pulum Gehen­nam misit è [...]lo. Salv. de Gub. Dei. l. 1. Sodoms unnaturally burning lust, punished with a supernaturallGen. 19. 24. shower of fire and brimstone: so in Ex [...]d. 1. 22. & 14. 28. Psal. 136. 15. Pharoahs drowningJud. 1. 6, 7. Adonibezecks cruelty requited with the like: it were too long to recite all the remarkable in­stances of this kinde, wherein the consciences of wicked men convincing them, they have confessed with thoseExod. 8. 19. Egyptian [...]orcerers, this is the singer of God.

4 If we consider the constancy of the Martyres suffering death; where sometimes the casting one graine of incense up­on an alter might have saved their lives: they constantly resol­ving, [Page 17] Dan. 3. 18. we will not serve your Gods, our God whom we serve is able to deliver us. When they 2 Cor. 1. 6. 2 Tim. 2. 10. Colos. 1. 24. Phil. 1. 12, 13, 14. endure such varieties of torments under the Cum vi­deat vulgus dilacerari homines variis tormentorum generibus, & interfatigatos carnifices in­victam tenere patientiam, existi­ment, nec consensum tam multo­torum, nec perseverantiam mo­rientium vanam esse nec ipsam p [...]tientiam sine Deo, cruciatus [...] posse superarare, Lactant. l. 5. c. 13. wearied hands of tormenters, in hope of that which God hath promised them who suffer for his truth, we may certainly conclude, that neither the consent of so many, nor the perseverance of dying men, would be vaine or dis [...]embled, and that patience it selfe could never have willingly endured such tortures without the admirable assistance of God.

5 If we consider predictions of things to come, and their certaine fulfilling in the appointed time and manner; who but God could foretell what he meant to doe? For who hath been hisRo. 11. 34. counsellour? Who could have namedI [...]a. 44. 28. Cyrus and foretold socum scias mult [...] antiquàm nasoereris nomen tuum esse prae­dictum. Hieron. in Esai. many yeares before, that he should give com­mand for the repaire of Jerusalem but God who alone had ap­pointed it? Who could have foretold of a deluge of waters to Genes. 6. 3. 17. drowne the whole world, and that an hundred and twen­tie yeares before,1. Pet. 3. 20. while the Arke was building? Who but only he? Who could have told ofGenes. 15. 13. Act. 7. 6. Abrahams oppression in Egypt, and inheriting the Land of Canaan by his posterity but only God? It were too long to repeat the sundry particu­lars hereto belonging, all conclude a certaine providence, and prescience, and that, a Godhead.

6 If we consider the order of causes▪ which cannot run into infinites, but must quickly [...]. Just Mart. dial. cum Try. Jud. come, in the computation, to the cause, which is God.

7 If we consider the common assent of all Nations, in all ages acknowledging, that there is a God▪ and to be adored: all which proceedeth from the weake unextinguished light of na­ture, the slender remainer of the knowledge of God, left in the conscience of man after his fall.

8. Lastly, if we consider the excellency of mans soule and body: tell me Atheist who made that soule of thine, by which thou livest and hast sense and motion? who did kindle that divine sparke and lampe of reason in thee? who made thee ca­pable of knowledge? could any but the God of wisedome? [Page 18] who enlightened that eie of thine by which thou [...]ow seest? could any but he that created light? who framed those admi­rable parts of thy body, so as that nothing is wanting, nothing superfluous, nothing otherwise could be devised or framed so convenient? dost thou dreame of a naturall propagation? tell mee then what is nature, and who made the lawes thereof? Is it not (as we said) the ordinary power of God who thus ap­pointed? Who made the first man? If he had power to make himselfe, he might more easily have repaired himselfe, and why then doe we dye? By this and by innumerable demonstrati­ons, it may appeare, that there is a God though unseen of any and unknowne of all wicked unbeleevers.

[...]. Clem. Alex. paed. l. 1. c. 9. There is but one God, for

1 So the Scripture (the infallible word of truth) hath re­vealed:Sect. II. the Lord our God is Lord onely, Deut: 6. 4. Exod: 20. 2. 3. Deut: 5. 6, 7. Psal: 18 31. 2. Sam; 7. 22. Mal: 2. 10. Ephes: 4. 5. 6 1. Tim: 2. 5. there is no other God but one: for1 Cor. 8. 45. though there be many that be called Gods, whether in heaven or earth yet there isSicut, excep­tâ unâ veritate, non est alia veri­tas: sic abs (que) uno vero Deo, non est alius verus Deus: ipsa enim una veritas est naturalitèr una vera divi­nitas. Fulgent. de f [...]orth. but one God.

2 The wonders which he hath done, as they are recorded in the old and new Testament, declare his unitie being such as could proceed from none but an Almightie, and infinite pow­er: and two almighties or infinites there cannot be: therefore the Psalmist said,Psal. 86. 8. there is none that can doe like thy workes.

3 By reason it must be so: forQ [...]od di­xit Alexander in: Dario, &c. Ne (que) Mundum posse duobus so­libus regi, ne (que) orbem sum­ma duo reg­na salvo statu [...]rbis habere, Justin. hist. l. 11. one Sun is able to en­lighten the world, one soule to animate man: how much more can one God, who alone created all of nothing, rule, governe, and maintaine his owne worke?

4 That which hath selfe-being, can be but one: such is God.

5 God is most perfect, and there can be but one such, as but one omnipotent, one eternall.

6 The government of the world admitteth but one God: for if we should suppose it distributed into severall dynasts (as Benadads servants dreamed, 1. King. 20. 23.) there must bee confusion by the discord and contrarietie, or at least a limita­tion of each others power, determined to certaine parts and places: either of which suppositions were impious and absurd [Page 19] in reason: besides that humaneQuando nun­quam regni so­cietas aut cum side coepit, aut sine cruore desi­it—tu in coelo s [...]mm [...]am po­testatem dividi credas, c [...] scindi veri i [...]lius ac di­vini imperii to­tam potestatem? Minuc. Foel. Octav. rexunus apibus. [...]ux unus in gregibus, in armentis rector unus, ibid. partnership in kingdomes, never began with fidelitie or ended without blood, in irratio­nall polities nature bringeth all to order, and subordination to one: there is one king to swarme the bees: one leader of the heard: in the reasonable, necessitie, God and nature have ap­pointed the subjects and superiours: to avoid confusion of o­pinions and practices ever dangerous to publike interests, which cannot subject without unity: there must be some one generall in the army to command in chiefe, and one Pilate at the helme; and shall we thinke that the supreame celestiall power can be divided? 'Tis certaine, that except the power of one doe unite all, that this universe consisting of parts so dif­ferent and unreconcilably contrary in nature, as fire and wa­ter, and the one prevailing over the other, must extinguish his enemie, and so destroy the whole; neither could the contrary motions of bodies so vast, continue, but by the Almightie power of one, to unite [...], and containe them all in subjection and order.

7 God is omnipresent, andSphaerae in­telligibili simi­lis, cujus centri [...] est ubique & circumferentia nusquam, Al: Alensis, (ex Trismegist.) part. 3. q. 2. m. 2. resolut. every where, therefore one: for in every pluralitie there must be limitation, and no infinit­nesse, one barring the other from being in all places.

8 Lastly, the wiser sort of heathens (though they knew not God aright) confessed that hee is onely one. S. Paul citing [...]. Aratus his words, for we are his generation, Act: 17. 28. shew­eth that he spake but of one. [...]. Lactant [...]lib. 1. Orpheus is expresse, saying, there is but one selfe being: and Sybilla of whom Plato and Aristophanes speake, is more expresse, there is only one God: Tha­les, Miletius, Pythagoras, Anaxagoras, Aristotle, Cicero, and ma­ny [...], Phocyl. more of them knew that there could be but one true God. in so much that Varro, who wrote of all the fabulous Pagan Gods, acknowledged that they worship the true God who beleeve him to be the Governour of the universe: the Oracles of the devill speaking in them, for his other advanta­ges confessed one God. Thus much I have spoken for their sakes who are infirme.

We must beleeve that there are three persons in one God­head,Sect. III. unity in trinity, and trini [...] in unity: this Christ taught Math. 28. 19. commanding his disciples to baptiseMath. 3. 17. In the [Page 20] name of the Father, Sone, and Holy Ghost: and at the baptisme of Christ this appeared, the Father saying from heaven, This is my beloved Sonne in whom I am well pleased: the sonne was ba­ptised and the holy Ghost descended in the likenesse of a dove: and these three are one. 1. Joh: 5. 7. the same is grounded in many places of Scripture Joh. 14. 16. 17. Gal: 4. 6. Cor: 13. 13.

For the better understanding hereof, wee must knowe the difference betweene an essence and a person: the essence of God, is (one eternall, spirituall, simple, selfe-being, having being of, and in no other, but giving being to all things created. To this be­long all his essentiall attributes, of which we speake. [...]. A Person is a subsistence or being in the essence or substance of God, and all the sacred persons in the Godhead, have a mutu­all relation one to the other, and are distinguished one from another, not in substance or Godhead (for they are all one substance, and one Godhead) but by some property, not com­mon to any one with the other: as the father from all eterni­ty is ingenitus, unbegotten: the sonne from all eternity, is be­gotten, not made: sicut lumen de lumine, verus Deus de vero Deo, light of light, God of God: the Holy Ghost proceedeth from the Father and the Sonne from all eternity.

We must labour to know God,Sect. IV. Quid ergo quaeris, quae nec potes scir [...], nec si scias beatior [...]i­as. Lactant. l. 2. c. 9. not by a curious and vaine enquiry after his incomprehensible being, which we can never know: but by a true faith and humbled soule, beleeving and considering him as he hath declared himselfe: Christian faith saith in the Apostles words,1 Cor. 8. 6. unto us there is but one God: but among the professours thereof how many are the hearts, like those Athenian altars, (Act: 17. 23.) inscribed unto the unknowne God: ignorance of [...]od is the mother of all im­piety, unthankfulnesse, repining, infidelitie, securitie, presuming to sin, impenitencie: therefore the wicked are said not to know [...]od: and obedience to his commandements is a sure marke 1 Joh. 2. 3, 4. that we know him: Paul thereforeGal. 4. 8, 9. wondreth at the Galatians, that knowing God by the Scriptures, they could turne back againe to beggerly and impotent rudiments: at once shewing what we ought to know of God, and what use to make thereof praying tha [...] [...]heColos. 1. 9, 10. Colossians might be fil­led with the knowledge of Gods will in all wisdome and spi­rituall [Page 21] understanding, that they might walke, worthy of the Lord, and please him in all things, being fruitfull in all good works, and increasing in the knowledge of God: this knowledge of [...]od, is more acceptable to him then sacrifice, Hos: 6. 6. without this, a man can doe nothing but erre, had he never so great a zeale of God: if we will serve and please him, wee must know what he delighteth in: ignorance of the truth, and unitie of God, begat that monstrous idolatrie of many false Gods: had they knowne there is but one, they would not have worshipped many: had they knowne him to be omnipotent, spirituall, wise, mercifull, just; they would not (insteed of him have ado­red any impotent Idol, which they knewe could not help, nor deliver it selfe from fire or violence: neither was sensible when it was making to avoid such mischeivous errours, it is necessa­ry that we should know the Lord, as he hath revealed himselfe (least we heare that which [...]. Cyr. Cathech. 4. Christ told the Samaritan, Joh: 4. 22. yee worship that yee know not) that there is [...]. Cyr. Cathech. 4. but one God the Almighty creator and mercifull preserver of all things, three persons, but one deity▪ Say not, why should I vainly strive to know him who isInexcogita­bilis ineffabilis. Lactant. I. 1. c. 8. incomprehensible, and unspeakable? IfCyril. Hie­ros Catec. 6. I cannot drinke up the whole river shall I not tast to quench my thirst? Because I cannot receive all the beames of the Sun, shall not I use a moderate light thereof? If I were admitted into Paradise, because I cannot eate all the fruit, should I not tast of the tree of life? I cannot know God as he is in his incomprehensible being: I will endeavour to knowe him as he is good and gratious to me: I will consider his pow­er, providence, mercy, and benificence, who hath with so full an hand bestowed things temporall on man, that nothing can be desired, but his blessing on them: nothing could be wanting, would not man be wanting to himselfe, in the right use of Gods favours: in the booke of Grace I will consider his great and admirable favours, and his counsaile for our salvation in Christ To conclude observe these rules.

1 Take heed that thy extravagant thoughts carry thee not byMelius est aliquid nescire securè, quam [...]ii periculo discerc. Hieron. l. 2. ep. 19. vaine and curious speculations, to prie into the Arke, whereby thou maist more easily loose thy selfe, then finde the truth, marke and follow the wisdome of God for thy salvati­on: [Page 22] Cum aperiret homini verita­tem Deus, [...]a sol [...] scirc nos voluit, quae interfuit hominem scire ad vitam consequendam: quae verò a [...] profanam & curiosam cupidi­tatem pertinebant reticuii: Lactant. l. 2. c. 9. when God would open the truth and mysteries of eternall life to man, he provided that wee might know those things which were necessary to obtaine eternall life: but those things which are too curious and profane minds, he spake not: where the Scripture hath not a tongue, have thou not an eare.

2 Measure not all things which thou canst know, and be­leeve by carnall reason; forAmbros. de poen. l. 2. c. 11. if he said to Moses, (desiring to come nigh and to discover that fierie mysterie, which bur­ned and consumed not) loose thy shooes from thy feet, how much more must we put off our [...]. &c. Basil. advers. Eunom. l. 1. carnall senses, when wee draw nigh so glorious and holy a God, that we may think on him, with pure and untroubled affections?

3 Be thou [...] &c. [...]. Clem. Alex. ad Gent. ad­mon. not over long, or curious in the contempla­tion of the deity: but when thou thinkest thereof, cover thy face with the Cherubs wing, let thy thoughts be full of humi­litie, sobrietie, and holy asc [...]tions by zealous prayer. When [...] &c. [...]. Clem. Alex. ad Gent. ad­mon. Jacob saw a vision in the fields of Luz, waking he said, how fearefull is this place? How much should the presence of God aw us, when we doe by our meditations, as it were come into his presence, and view his dreadfull holy and glorious Maje­stie? Therefore as thou lookest but sparingly on the Sun, thou gazest not long (though it be theNaz: orat. 43. & Orat: Solem. [...]. dayes eye) of so great and comfortable use to thee: so meditate on God. It is be­hoofull and comfortable for thee to remember that God is ever present with thee; it will aw thee in thy behaviour, and sustaine thee in thy sufferings; but it is not safe to fix thy thoughts in any searching meditation of him.

4 As he that will looke upon the Sunne, will finde it under some thin clowd: so thou must do here: Christ in his hu­manity Sol justitiae nubae carnis & mortalitatis sa­ero [...]ulgorem su­um & lucem temperans, &c. Bernard. de as­cens Domin. Serm. 4 is as the sunne in a cloud: the safest way to looke on the Godhead is through the vaile of his flesh: and in him to consider what a one God hath shewed himselfe to us: in him wee see his wisdome, severity, and the unsearchable riches of his mercy, all that which is necessary for us to know concerning him.

5 Labour forMath. 5. 1. purity of heart: the more thou perfor­mest [Page 23] Gods will, theJoh. 14. 21. 23. Heb. 12. 14. more thou shalt know him. Yea and a Basil. hom [...] in illud. attend [...] tibi ipsi▪ &c. prudent consideration of thy selfe, shall advance thy know­ledge of God, that thou maist beleeve in him, and forsaking thy selfe, rely only on him.

THis is a sweet and comfortable part of our Creed and hath excellent promises annexed to it:Sect. I. when Peter con­fessed Christ to be the sonne of the living God, Christ replied,Math. 16. 18. [...]. upon this Rock will I build my Church, and the gates of Hell shall not prevaile against it, that is, [...]. Theoph. in Math. 16. Christus Petra, Aug. in Math. Ser. 13. In solido fidei fu [...]damento stantes, quod significat Petra. Aug. de Trin. l. 2. c. 17. Hanc Petram Dominum nostrum esse ambigere non debemus, &c. Ambr. To. 4. de So [...]om. c. 3. this confession shall be an unmoved foundation of them that beleeve: All that beleeve in him shall receive remission of sinnes, Act: 10. 43. So Paul said to the G [...]aler, Act: 16. 31. Beleeve in the Lord Jesus, and thou shalt be saved, and all thy houshold: and that upon ex­cellent ground; for God dwelleth in true beleevers, 1. Joh. 4. 15. and the confession hereof maketh the Church of God, as theExod. 1 [...]. 7. 13. blood of Paschal Lambe did the doores of Israel, that [Page 25] the destroyer might not enter: as theJosh. 2. 18. & 6. 22, 23. red clew did Rahabs house, distinguishing it from the rest of perishing Jerico.

2 In the Articles of our faith wee finde foure titles of our Saviour, 1. Jesus. 2. Christ. 3. God's only Sonne. 4. our Lord.

1 This name Jesus, in the Hebrew Jehoscua a Saviour, which the Greeks rendred [...] and other languages Jesus signifieth his office, which was toMath. 1. 21. save his people from sin and death eternall, it was pre [...]igured in theSee Exod. 23. 21. [...], &c. [...], &c. Just. Mart. dial. cum Try. Jud. type which bare his name Joshua, to whom the leading of Israël into Canaan, and the di­vision of the inheritance, was received; Moses Deut. 34. 1. &c. stood on Pisga and shewed the people the holy land. ButJosh. 1. 1. Joshua led them in; the law shewed us heaven, and the holy way to it; but it brought nothing to perfection by reason of our infirmity. Rom: 8. 3. but Jesus Christ condemned sinne in the flesh that the righteousnesse of the law might be fulfilled in us, and wee bee saved in him: soAct. 10. 43. all the Prophets give testimony to him, that (as I noted) through his name, all that beleeve in him shall receive remission of sinnes: for the chastisement of our peace was, upon him, and1 Pet. 2. 24. with his stripes we are healed.

This name was given him by the father, [...] Heb. l. [...] Syr. Math. 1. 21. 22. and brought from heaven by the Angell Gabriel, thou shalt call his name Je­sus; he is the only Saviour.Act. 4. 12. Neither is there salvation in any other: for among men there is given none other name under heaven whereby we must be saved—Heb. 7. 25. He only is able perfectly to save them that come unto God by him. So often then as wee heare of this sweet name Jesus, we must remember all the comforts through him acrewing to us: that in no affliction nor death it selfe, we despaire, seeing that he beareth not that name in vaine.

2 The second title of the Sonne of God, is Christ, which signifieth [...] Chri­stus interprete Su [...]d [...], est [...] à [...] ungo. annointed, as also the name [...] Dan. 9. 25. à [...] unxit olco. G [...]. [...]. Messiah doth. The Law and custome was to ancient, Kings, Priests, and Prophets, Exod: 9. 7. & 30. 30. & 23. 24. and therefore is Christ eminent­ly and above all others, called the Lords Christ, or annointed Psal: 45: 7. Isai: 6. 1. Luk: 4. 18. Act: 10. 38.Ungebantur Reges Sacerdotes, &c. per excellentiam [...] praecipuus ille &c. M. Shindl. Pe [...]t. Kings, and Priests thus annoited were types of Christ, the annointed: not with [Page 26] bodily oile compounded of Mirrhe, Calamus, and Cassia, but with the spirit of God, which he receavedJoh. 3. 34. without mea­sure, as a fountaineJoh. 1. 16. to derive graces to others: he was ap­pointed of God to this triple office: to bee a King to governe and preserve his people: a Priest for ever (who was once for our redemption, [...] &c. Epiph. l. 2. H [...]r. 55. the Priest, sacrifice, and altar, first to offer upHeb. 9. 28. himselfe a sufficient sacrifice to expiate the sinne of the world;Heb. 10 12. [...]4. Joh. 1. 29. and then to mediate and appeare before God for us, as the great Master of requests, to present our petitions; to get us audience by his never-dying merit: as tis saidHeb. 12. 24. his blood speaketh better things for us then the blood of Abel, that cry­ed for revenge this for pardon, and attonement. And las [...]y he was appointed a Prophet toJoh. 1. 18. [...], &c. [...]. Theophi lact. in loc. reveale and teach us his fathers will: for that kingly Priesthood, and holy kingdome, in which consisteth our eternall peace and happinesse was to be establi­shed by the Scepter of his word, and vertue of his holy spirit with which he was annointed: his annointing as a Prophet, importeth that he who Joh. 1. 18. is in the bosome of the father, eternall God, took on him an humane nature, annointed with the ful­nesse of the spirit, that he might reveale to us the will of his father, concerning our redemption, and salvation, and thereby manifest that great mystery which had beenC [...]los. 1. 26. ut qu [...] olim om­nibus esset ig­nota: à solo▪ au­tem Deo cogno­s [...]retur, The­od in loc. hid from the beginning of the world, in darkeHeb. 10. 1. shadowes and represen­tations, untill the fulnesse of time: so preaching peace to them a far off, and to them that were neere: and that he might effe­ctually teach us by his holy spirit and ministry of the word and sacraments unto the end of the world,Math. 28. 20. assisting it with his owne spirit, in the speakers and faithfull hearers.

The subject of this annointing was the [...], &c. Athenas. contr: Arian. orat. 2. [...], &c. ib. manhood of Christ, made the full storehouse of Grace: The spirituall oyle we must understand, not of the essentiall properties of the Godhead (as omnipresence, infinitude, uncircumscribednesse and the like) for these are incommunicable in respect of the incapacity of the creature: but certaine created gifts and gra­ces placed in the humane nature: The deity of Christ is infinite and therefore nothing can be added thereto, neither was that [Page 27] nature annointed by any such addition, though the person of Christ, consisting of two natures, was annointed and eternally consigned to the office of a mediatour: as Athanasius proved against the Arians, which being laid downe, it may appeare that however men confesse Christ in word, yet they deny him in deeds, who 1. say his humane nature is omnipresent. 2. Who attribute that kingly office, which is peculiar to Christ to any other, pretended Vicar generall▪ or the like. 3. Who depend on any other, or pretend to any other Priesthood andVide Vasq in 3. part. Tho: disp. 221. q. 83. n. 31. Azor. instit. mor. l. 10. c. 22. 4. 9. Bellarmin. To. 3. de Missa. l. 2. c. 7. Concil. Tri­dent. Sess: 22. de sacr: Miss: Can. 3. Si quis dixerit Missae sacrificium tan­tum esse laudis, &c. non autem propitiatorium, neque pro vi [...]is & defunctis, &c. [...]fferre debere, Anathe­ma sit. proper expiatory sacrifice for the living, and dead, then the Priest­hood, and once sufficient expiatory sacrifice of Christ, for our redemption once offered. 4. Who obtrude traditions of men for his doctrine who ought to be our teacher, in whose ipse dixit we must rest, equalling them with the word of God. 5. Who appoint other mediatours of intercession, contrary to his word. 1. Tim: 2. 5. which saith there is one God, and one me­diator betweene God and men, the man Christ Jesus. 6. Who joine mens merits with the merits of Christ for their salvations 7. Who walke not worthy of their high calling in Christ: but content themselves with the bare names of Christians, whereas Ignat ad Magn. nomen sine actu atque o [...]icio suo nihil est. quid est? dignitas in in­digno nisi orna­mentum in luto? Salv. de Gab. Dei. l. 4. to be so, maketh happy: if thou hast indeed received the holy1 Joh. 2. 27. annointing, thou shalt be a spirituall king to rule o­ver, and subdue thy corrupt affections: a spirituall Priest to offer up sweet smelling sacrifices to God; that will (like that box of pretious oyntment powred on Christ) fill all the house with the savour thereof: all the faculties of body and soule shall relish of Christ: it shall enlighten thy understanding: make sin loathsome to thee, and comfort and cheere thee in all estates: this is the oyle of gladnesse (whenAct. 8. 39. the Eunuch had but a litle touch thereof, he went rejoycing home) so con­stant and solid, that it maketh menRom. 5. 3. rejoce in afflictions, and that theyAct. 5. 41. are counted worthy to suffer for the name of Christ.

3 The third title is, his only sonne. We are here to consider two things. 1, That Christ is the son of God. 2. That he is the only Sonne.

1 We are in two relations to consider Christ, as he is a Son, he is of the father, begotten not made, as the raies are of the [Page 28] Sunne only we must take heed, that we fix not on any finite thing further then it may serve to bring home to our finite understanding, some notions of infinites: this mystery is with­out, and above all comparison: as he is God, he is of himselfe, neither begotten, nor proceeding: for as the essence of the Fa­ther, is its own selfe-being, so is the Godhead of the Sonne, for they are not divers Godheads, or beings, but one and the same: but as he is the Sonne, he is of the Father; as light of light, ve­ry God of very God:

2 The Sonne is of the same substance with the Father, and the deity of the Father is not lessened by the same, nor is the Sonne divided from the Father: the Father communicateth his whole nature to the Sonne; notIn illa trini­ta [...]is naturâ, sic totum unum est; ut nihil ibi possit seperari vel di­vidi: sic totum aequale est; ut nihil ibi majus a [...]t minus vale­at inveniri. Ful­gent. de [...]ide orth. by division (for infinites have no parts, and therefore cannot be divided) but by an in­comprehensible, and unspeakable communication of the whole essence of the Father to the Sonne, so, as that they are one and the same God, coëquall, coëternall: for before all time he was with the Father, Prov. 8. 2. & Joh: 1. 1. Phil: 2. 6. Joh: 16. 15.

3 He is the only Sonne by nature [...]. Theoph. in Math. 16. not adoption: wee are Gods Sonnes, by adoption, not by nature, as he is,

4 The fourth title is, our Lord, so the Psalmist stileth him Psalm: 110. 1. so Math: 22. 44. Act: 2. 36. Let all the house of Is­rael know for a certainty, that he is made of God Lord and Christ. This Jesus I say, whom yee have crucified: So 1. Cor: 8. 6. We have one God—one Lord Jesus Christ. See Rev: 1. 5. Phil: 2. 10. It is not unworthy our noting, that when this Lord of Lords was come into the world, God's secret hand of providence, made the great Master of the world, Augustus Caesar, vaile bonnet, by a strict edict commanding that no man should give or receive the title of Lord. Christ is our Lord, by right. 1. of creation, Joh: 1. 3. 2. Redemption, 1. Cor: 6. 20. 3. Preservation and go­vernment, Ephes: 5. 23 that we may obey him, trust in him, and acknowledge him our Lord and God, asJoh. 20. 28. Thomas did: that we may worship him in the unitie of the sacred Trinity, and fi­nally commend our spirits into his hands, as the first Martyr did,Act. 7. 59. Lord Jesus receave my spirit.

1 We are also to beleeve that Jesus Christ our Lord was con­ceived by the holy Ghost: Sect. II. as Luk: 1. 35, this is that great mystery [Page 29] of godlinesse,1 Tim. 3. 16 God manifested in the flesh: for though he was to be truely man consisting of an humane body, and reasona­ble soule, of the seed and posterity of Abraham: yet was he not conceived of humane propagation, but an extraordinary way. The first Adam, in whom all dye, was not begotten by man, but framed and made by the power of God: and so it became the second Adam by whom we are restored to life, to become man by the immediate sanctifying power of God, whose word cau­sed the vast seeds of the world to conceive, and frame the se­verall parts thereof, the heavens, aire, water, and earth, as now we see them. And so the spirit of God was said to [...] motabat super, &c. Montan. Schindler. Pen­teg. incubuit: metaphoricè fo­vit, con [...]ovit, avium more mo­vit, sicut alae a­vis quae movetur super nido suo. So Deut. 32. 11. move upon the face of the deep, Gen: 1. 2. which is spoken to expresse an omnipotent andChrysostom. saith hereon, [...]. &c. hom. 3. in Ge­nes. lively efficacy of the spirit and power of God, digesting, forming, and framing the creatures accor­ding to his wisedome; so must we here understand Christs hu­mane conception, to be by the power of Gods spirit so com­manding, and therefore so framing Christ of a sanctified masse, as that the deity, and humanity of Christ, became one person; Neither may we think that the father, and the eternall word and sonne of God, were here excluded, because the action is attributed to the holy Ghost; but this is said, to intimate, that this was so by the free gift and grace of God (for 'tis said the power of the most high shall overshadow thee, Luk: 1. 35.) that the manhood of Christ being but a creature, should be so annointed with the oyle of gladnesse above his fellowes, that it should become a part of the sonne of God, not by confusion of natures, but union of the Godhead and manhood of Christ into one person; and because the father and the son wrought this by the holy Ghost, proceeding of them both, the whole sense is, as if it were said, the spirit of God caused him thus to be conceived, after an extraordinary manner.

2. Three things are here consiberable.

1 That the body of Christ was of the body of the Virgin, that he might be, according to Gods promise▪ of the seed of Abraham: his humane soule was infused by a power of God into the sacred body prepared for it: both of them from the moment of their being, having their subsistence in the person of the son of God, Christ.

[Page 30] 2. It was sanctifyed and madeLuk. 1. 35. most holy: such it became him to be, who redeemed and saved us, free from all corrup­tion and sinne: for he was to cleanse the first Adams sinne de rived to his posterity, and to overcome sinne in our flesh, by taking on him our flesh without sinne: that he might by his suffering, satisfie Gods justice in the same nature which had offended, and fulfill the whole Law of God to which we were bound under paine of damnation, and that he might be able to mediateto God for us, which none but the perfectly holy could doe.

3 The two natures, the Godhead and the manhood of Christ, were so united in his conceptions, as that they make but one person, very God and very man: there is an union in nature, as the Father, Sonne, and Holy Ghost are one God: and an union in person; as when two things in nature differ­ing are so united as that they make but one person: so the bo­dy and reasonable soule make the person of a man: so the Deity and humanity of Christ, (one being a spirituall, infi­nite, incomprehensible being, the other a bodily finite crea­ture) are indivisibly united into one sacred person Christ Jesus: so that his humanity is a nature, but not a person, but in the deity, which uniteth it selfe most immediately to the soule, and by it to the body of Christ: now (as hath beene said) though these are indivisibly united, yet is there no confusion of natures, theVerbum verò carn [...]m dicimus factum: non in mutando quod e­rat, sed suscipi­endo quod non erat. nostra au­xit, sua non mi­nuit Gregor. ep. Quir. l. 9. [...]. humanitie becommeth not à Deitie: nor the Deitie an humanitie: neither do either of them loose their essentiall properties by this union: as in the union ofCan [...]or in fer­r [...]. Basil. the fire with the iron: the iron becommeth not fire, nor the fire iron: as in the union of the soule with the body, the soule becommeth not corporall, nor the body spirituall: the man­hood is unspeakeably annointed with grace andPsal. 2. 9. dignitie above all creatures in heaven and earth, and received from the deity, admirableJoh 6. 33. Joh 5. 24. 26. powre to quicken us: yet is it not be­come a deitie.

They that labour under their naturall corruption from the first Adam, must here be comforted, we are sanctified in the second: forHebr, 2. 11. he that sanctifieth, and they that are sanctifi­ed, are of one: we are in our regeneration as truly of his my­sticall [Page 31] body, as he was in his conception, of our naturall bo­dy, or we of Adam's, We were conceived andEphes. 2. 3: borne in sinne, the grievousRom. 7. 15. 24. remaind's whereof we are eftsoone sensible of, now in our estateGal. 5. 17. of regeneration: yet here is our comfort, Christ our Lord and Saviour was conceived by the Holy Ghost: he was sanctified for us; and his annointing run­neth downePsal. 133: 2. like that sacred ointment, to the skirts of his cloathing, the poorest of all his Saints.

1 We are next to beleeve concerning Christ, Sect. III. that he was borne of the Virgin Mary: therefore said the Angell) Luk. 1. 35. that holy thing which shall be borne of thee shall be called the Sonne of God: that he might be knowne to be very man, though he were mi­raculously conceived, God would have him borne after the manner of men. That he was borne ofMat. 1. 18. Luk. 2. 5. 6. the Virgin, the holy Ghost sheweth clearly.

2 Though the first Adam were made, not borne, yet was it necessary that the second should be borne, not made of new mold. 1. How else should sinne have beene expiated in the same nature which had sinned? 2. That the woman1. Tim. 2. 14. first in the transgression might become an instrument of mans re­paration, as she had beene of his ruine: hence is the seed of the woman mentioned in the first promise, Genes. 3. 15. and Christ wasGal 4 4. Ille ex te assu­met & faciet virum, quiin principio [...]e fecit & assumpsit ex viro. Pet, Chrys. ser. 142. made of the woman.

3 OfVirginitate sponsa, faecundi­tate mater viri nescia, partus conscia. ib. Chry­sos. ser. 146. a Virgin: as the [...]. &c. Just. Martyr. dial cum Try: Jud. first Adam was taken out of the virgin earth without the concurrence of man: so was the second Adam of a virgin: 'twas long before promised, Isay, 7. 14. behold à virgin shall conceive and beare a sonne, and thou shalt call his name Immanuel: God with us: which the Evan­gelist sheweth fulfilled in Christ, Math. 1. 20, 21, 22, 23. she was affianced to an husband, yet a virgin: that Satan might not know him, till he had tempted him, and found him invincible: that he might have experience of all our miseries without sin: this was as that easterne gate of the Temple, through which the Prince onely might passe.

4 Shee was of the seede of Abraham Gal. 8. in whom all the na­tions of the earth are blessed (that is, the beleevers of all nati­ons) of the linage of David: so much fulfilled the prophe­sie, [Page 32] Isai. 9. 7. He shall sit upon the throne of David: and so was hee truely stiled the sonne of David.

5 He was borne at Bethleem (as was foretold, Mich. 5. 2.) not at Jerusalem, nor Nazaret, but at the towne of David: the providence of God so ordering it, Augustus Caesar (who dreamed of nothing lesse then a Saviour then and there to be borne) commanded in his generall tax,Luk. 2. 1. &c. that every one should goe to his own Tribe to be taxed: therefore Joseph and Mary went accordingly from Nazaret to Bethleem: at the same season the Virgin Mother's time was accomplished, and shee brought forth Christ.

6 This was in the fulnesse of time foreordained of God:Gal. 4. 4. there was a certaine time when Israel, likeJud. 6. 37. 38 Gedeons fleece, had the dew of heaven, when the floore (theFigurare primum populum Israel, ubi erant sancti cum gra­tiâ [...]oelesti tan­quam pluvi [...] spirituali: & post [...]a [...] [...]igura­re ecclesiam toto orbe diffusam, &c. Aug. q. sup. Jud. & Irenae l. 3. c 19. rest of the world) was dry: herein Israel was to be exercised under the rudiments of the law; afterward to be made free, as heire out of his minority; till their obstinacy came upon them, and they were to be rejected. Christ came in the last daies, Isai. 2. 2. to­wards the end of the 70. weekes spoken of by the Prophet Da­niel, which were to be reckned from the end of their Babylo­nish captivitie: about 3900 yeares after the creation: when the long prefixed mark of his comming (the departure of the sce­pter from Judah) now appeared in the [...] subjection to the Ro­man Empire, when Herod was Viceroy of Judea. Dan. 9.

7 The manner of Christs birth was obscure and meane in the eies of the world, as besitted the state of humiliation into which he then entred. For 1. so it was prophesied of him, Isai 53. 2. 2. He would thus exercise the faith of the elect, and con­found the carnall wisdome of worldly men, esteeming none good or happy, but the prosperous, rich, mighty, and glorious. 3. Thus would he be borne poore, to make us rich, to expresse his love to us. 4. Thus he would teach us humility: how in­tolerable is the pride of sinfull man, repining at some wants, when the sonne of God was thus humbled for our sins? 5. He would have this difference betweene his first and second com­ming: first he descended like raine into the fleece, without noise; he came not then to make any externall politicall [...] ­changes in the kingdomes of the world, but only to over­throw [Page 33] the spirituall kingdome of Satan: and to worke, not the Jews temporall redemption (as they dreamed) but their eter­nall salvation who beleeve in him, both of Jewes and Gentiles. And so the manifestation of Christs birth, was not to the kings or great Doctors of the Law, but to poore shepheards first,Luk. 2. 8, 9. though not by men but glorious Angels.

Having considered these things we must learne.

1 To subject our reason to the word of God in assurance that all things are possible to him which he will, and certainly true which he speaketh. Thou wilt say, but how shall I doe that I may be assured thereof? I conceive these rules very ne­cessary here in. 1. That thou understand, this word is not dis­cerned by any light but by the same spirit which indited it. Therefore said our Saviour when the spirit of truth is come, He will lead you into all truth. These things seeme foolish and improbable to our carnall man because he wanteth the spirit of God,Joh. 16. 13. [...], &c. whereby hee might bee able to discerne, those things which are not otherwise then spiritually discerned. 2. If thou read or heare the Gospell; be sure thou bring a beleeving heart; resolved in this one principle at least; Gods word is certainely true, though many particulars are above my appre­hension:1 Cor. 2. 14. it is but lost labour for him to take the holy word of life into his hand, who is resolved to beleeve no more, then that which he can bring within the reach and dimension of his own carnall reason, which erreth grosly in many things ob­vious to common sense. 3. In this, as many other matters ne­cessary to be beleeved, the onely way being to apprehend by faith, doe thou not attempt the examination of all by reason, but rather renounce it as unable to measure these things, as thou art to take up the vast ball of earth into thy hand, or measure the orbs of heaven by the span: the rather in this be­cause the holy Ghost hath told us, it is the great mystery of god­linesse, God manifested in the flesh. 4. Lastly, remember when ever thou commest to read or heare,Conceptum [...]r [...]ginis noli discutere sed crede, P. Chrysol. Serm. 141. 1 Tim. 3. 16. of how high a conse­quence that is to which thou art come (it is no vaine word concerning thee, but thy life, and salvation if thou beleeve and obey:Deut. 32. 4 [...] or thy destruction on the contrary) and thou wilt easi­ly be perswaded to prepare thy selfe by earnest prayer to God [Page 34] for his assistance, and blessing, who only hath the key of▪ Da­vid which openeth and no man can shut: the want of this one duty is the cause of so much unbeleefe, and impiety, in so a­bundant a light of the Gospell as we had long amongst us.

2 That thou know that Christ thus conceived, and borne hath sanctified our conception, and birth in sin: thus are the fountaines of our naturall propagation healed: holy wedlock declared an undefiled bed, and sacred virginity interressed in eternall attendance on Christ the Lambe of God.

3 To be contented in every estate; and comforted (though in a dejected) considering to what Christ descended for thy sake.

4 To prepare and magni [...]ie the inestimable love of God Venit ad nos, non quomo [...]o ip­se poterat, sed quomodo illum nos vi [...]ere poteramus [...] ipse enim in suâ in [...]narra­bili glori [...] adnos [...]nire pote­rat, sed nos mag [...]i [...]udinem glori [...]e su [...]e portare non poteramus. & propter hoc quasi insantib [...]s l [...] nobis se­metipsum [...], quod e­r [...] secundum hominem ejus ad [...]n [...]us, ut quasi à mamilla carnis [...]jus enutriti & eum qui est [...]ortalitatis panis—in nobis ipsis [...]um continere possimus. Irenae. l. 4. c. 74 sinc. shewed us in Christ. Rev. 14 4. So did the holy Angels, Luk: 1. 46. 47. Luk: 2. 14.

5 Where thou hast the promises of God for thy assurance, not to feare, how impossible, or improbable soever they seeme to flesh and blood, they shall be fulfilled in their appointed time and manner. How impossible did this promise seeme to carnall reason, a Virgin shall conceive and beare a sonne: the 'B. Virgin her selfe was herewith posed,—how can this be? Yet was it fulfilled in the fulnesse of time, though many ages after the promise made. Though he seeme to delay yet expect it, that cannot faile which God promiseth: so also thinke of the promises of thy resurrection and eternall life: what ever car­nall reason (witty to its own destruction) or the malitious tempter can object against the word of truth, in due time it shall be fulfilled.

1 THe humiliation of Christ is considerable. 1.Sect. I. In generall comprehending all that he suffered in thePhil. 2. 7. forme of a servant: the whole curse of the Law; all kindes of a [...]lictions both of body and soule, quae à peccato sunt, non quae ad peccatum: all the effects of sinne without sinne; as in his birth, circumci­sion, subjection to men, temptations, blasphemousHeb. 12. 3. contra­dictons, and contumelies; desertions of friends, and most in­jurious malice of enimies: apprehension of his fathers wrath against sinne, the paines of death and torments of hell, all that which is incident and due to sinfull man, (sin onely excepted) whereby he became the Isay 53. 3. man of sorrowes. 2. In particular that which he suffered under Pontius Pilat, the then Roman deputie for that Province.

2 Concerning the generall, we must observe.

1. That the divine nature (though personally united to the humane) suffered not, but only the humane: yet the suffering is attributed to the person: and sometimes to the deity, by rea­son of the communication of proprieties,Act. 20. 28. and union of the two natures in one person, so God is said to have purchased the Church with his own blood: because his blood who is truely God and man, was shed for the redemption of his Church. As the Athenian Codrus disrobing himselfe,Plutar [...]. and falling into the enemies quarters in the habit of a poore man with a burthen on his back, that he might steale a death, to make his people conquerers, according to the Oracle, which said, that people should overcome, whose king should be slaine in the battle. So Christ assumed the forme of a servant, and became of no re­pute, so bare he the Crosse, that his own knew him not, but slew the Lord of life, that in his death, who so loved us, wee [Page 36] might be more then Conquerers. He was impatible in his deity,Rom. 8. 37. therefore he assumed an humanity which could suffer that he might become a ransome and sacrifice for our sinnes; that the dignitie and merit of his passion might be vallewed according to the dignitie of the person suffering: now because the worth of his passion was to be estimated from the united deity: therefore his temporall and short suffering, was of infinite merit, to redeeme and free us from that which we should else have suf­fered to eternitie.

2 That the suffering of Christ was neither accidentall or casuall, nor soly in the power of man: for though there were many actors in his sufferings, Herod, Pilat, Jewes, Gentiles, Judas and the devill,Act. 2 23. yet all these did only that,Act. 4. [...]27, 28. which the hand and counsaile of God determined before to be done; Luk. 24. 26. who would never suffer evill to be done, but that his infinite wisedome can dis­pose, and his goodnesse overcome evill, that he can draw good out of it.

3 This suffering of Christ for us, was fully and soly satisfa­ctory to the justice of God for all our sinnes: here in his passi­on differed from all others: they may truly say as that happy Convert on the crosse,Luk. 23. 41. we are indeed righteously here: but there was no sinne in him. No passion of man ever hath beene, or ever can be meritorious, and propitiatory, or satisfactory for his own sinnes, much lesse for any others: but Christs passion was,1 Jo [...]. 2. 2. and is satisfactory, and propitiatory for the sinnes of all the elect: if all men should have suffered the torments of Hell, for the redemption of one soule, they could never have satisfi­ed Gods justice for that one: but Christs once suffering there­fore fully satisfied for all, because, it was of infinite valew and merit.

4 The end of Christs suffering was our redemption of body and soule: for so much he redeemed as he assumed to redeeme:Jo [...]. 3. 16. in the creation he shewed his wisedome power, & providence: but here his justice, in that he spared not his owne sonne stan­ding in the place of our surety, and his mercy in that he spa­red us; which is a singular comfort, when wee consider that hee dyed not in vaine.

5 The limits of Christs passion reached from his concepti­on [Page 37] to his resurrection: the more evident beginnings whereof were in his life, and the co [...]summation then when hee cryed upon the crosse it is finished.

6 Th [...] place where his last, and consummatory passion be­gan, was a garden: there sinne invaded man, there his soule began to be heavie to the death. Math. 26. 38. while hee sweat water and blood: neither is it to be wondred at why Christ was so sorrowfull herein, whereas some of his Martyrs have rejoyced in their sufferings; for these were assured of their sinnes remission, by the sufferings of their surety Christ; but he felt at once the weight of all the sinnes of the elect: he was for a time left to the extreamest sense of his fathers an­ger, and the intensest torments of hell: but they in the midst of their sufferings, had a comfortable sense of Gods gracious presence, assuring them of their reconciliation with God, and remission of their sinnes by Christ: now whereas we read that he freely laid downe his life for his, and none could else have taken from him (I say not Pilat, Jewes or Gentiles, bar­red, if he had pleased, by legions of Angels) but not age,Joh. 10. 15. 17. not death it selfe, to which all others were subject by sinne, but he was therefore exempt because he had no sinne: and againe, that he did in the bitternesse of his passion deprecate, and pray the cup might passe away, we must know that these flowed ex diversis principiis: though he deprecated the wrath of God, and that death, as man subject to all our infirmities without sinne, yet had he therein relation to Gods will, and so, [...], Cyril. Hier. Catech. 13. willingly compleated the worke of our redempti­on: therefore foreseeing and foretelling of his passion, he Math. 20. 18. would yet goe up to Jerusalem, as Jonahs crying,Tollite & mit­ [...]ite in mar [...], voluntariam Do­mini dicat pas­sionem. P. Chry­sol. Ser. 37. take and cast mee into the sea prefigured his voluntary passion: that he would not die was of the infirmitie of the slesh, which na­turally and without sinneIn quantum est quidam appetitus naturalis, refugiebat mortem. Thom. Aquin. in Hebr. 5.—& quan [...]um ad hoc orabat, ut ostenderet se verum homin [...]m, ib. Sed voluntate [...]onsequente rationem delibera­tam,—volebat mori. ib. feareth and shunneth death as destructive: that he would die, was the promptitude of spirit, for that his death was necessary for mans salvation: so said he,Math. 26. 41. the spirit is willing but the flesh infirme; relating not onely to his disciples drouzinesse.

[Page 38] The circumstance of this passion were suchlike. The Jewes consult to take him: the conspiracie is hatcht in the chiefe Priests house: they, the Scribes, and Elders, though they knew he was no man of violence, send out an armed compa­ny against him: (an evill conscience is never secure) they came to take him (as a malefactour) into that place which he had chosen to pray in: that ought to have been a sanctua­ry to him, and (as the hornes of the Altar) free from pur­suit: Judas, à disciple, becomes their guide: his treason's sig­nall is a kisse (as many now honour him with their lips, whose hearts and lives crucifie him afresh, and under a faire profession betray his truth) they take him who with his word could cast them downe; he causeth Peter to sheath his sword, and healeth one who came to destroy him: he will not have his cause maintained by the sword, having otherwise appointed to destroy the kingdome of sinne;Pastores facti sumus non per­cussores: Greg. [...]p. we were assigned for pastours, not smiters: theyJoh. 18. 12. bind him and lead him away, to Annas first, and after to Caiphas: his disciples sled, theMath. 26. 31. Zach. 13. 7. shepheard smitten, the flock is scattered.

This sacred history affords us many good rules.

1 In thy places of pleasure, remember where Christs passi­on, for thy sinnes, began.

2. As sorrowes encrease, entreat thy fervency in prayer, so did Christ. Luk: 22. 14.

3 Despaire not when God answereth not thy prayers, with that which thou desirest: Christ was heard when he wept andHeb. 5. 7. offered up strong cries, yet the cup did not passe from him: if God give us something better then we aske (as he ever doth, if not that thing we aske) we are heard.

4 Submit to Gods will: so did Christ: not as I will, but as thou wilt, Mat. 26. 39. 42.Non sunt one­ro [...]a toleranti­bus, sed [...]ol [...]ra re nolentibus, [...]ive e [...]im gra [...]ia hae [...], sive levia animus toleran­ [...]is facit. Salvi­an [...] de gub. Dei lib. 1. temporall a [...]lictions never made any man unhappy, but the impatient and wicked: it cannot be an unhappy state in which Christ is: neither the malice of those who to the extreame danger of religion, seeme and are not religious, their conspiring against thee, their dealing dis­spightfully as with a malefactor, bands, convention before ma­gistrates, friends forsaking thee: malitious accusations by false witnesses, no nor unjust condemnation to death, canEti [...] in c [...]e­nis, atque sup­pl [...]iis b [...]atum [...]sse sapi [...]m. ib. Salv. make [Page 39] thee unhappy: all this Christ suffered, leaving us an example of patience.

7 The high Priest examined him: the officerJoh. 18. 22. smote him: Annas sent him bound to Caiphas. Peter denied him: thence they lead him to the judgement hall into which his hypocriti­call accusers,v. 28. would not enter least they should be defiled: hypocrisie straines at gnats and swallowes Camels: they made a conscience of going in among the Heathens, being to eat the Passeover, but not of murthering the Lord of life: Pilat exa­mined him (sinfull man fitteth to judge the just Judge of all men) offered to deliver him, whom he knew deliveredMath. 27. 18. of envy: theyJoh. 18. 40. preferred Barabbas a Mark 15. 7. murtherer Joh. 12. 1, 2. Pilat to please the people scourgeth Jesus: the souldiers plat a crowne of thornes and put it on his head, and a purple robe on him, they mo [...]ke and smite him: Pilat so present's him to the peo­ple in scorne and di [...]ision: the chiefe Priests and Officers, lead the peoples suffrages, ringing out their, crucify him, crucify him. Pilat startled, as by his dreaming wives admonition, so more at their mentioning his being the sonne of God, goeth againe into the Pretory, reexamineth him: seek [...]s to deliver him; yet for feare of complaint to Caesar (so powerfull an adversary to good conscience is the love of this world) against his often acquitting him as innocent, he once for all condemneth him, us guilty; and delivereth him to the popular rage to crucifie him.

8 They lead him away bearing his Crosse to Golgatha the place of skulls: called also Calvarie, Vid August. Ser. de temp. 71 Epipham haer. 46. where some thinke Adam was buried:Athanas. To. 2. quae [...]t. ad An­tioch. Tertul. adver. Ma [...]t. l. 2. Chrys. in joh. 19. 17. Theop. ib. but others are of a contrary judgement. One thing is certaine, it was the area damnatorum, andLev. 24. 14. place of execution; and it is most likely that Gods providence so disposed, that he should there be crucified, as there to set up the Trophe of his victory on the Crosse (in that where sinne and the punishment thereof had abounded in the execution of notorious malefactors,Hieronym. in Math. 27. &c. in Ephes. 6. Rupertus & Bonoventur. in Luk. 23. 13. grace should manifest it selfe in his suffering there, and that most ignominious kinde of death) so also that he might take away the curse from the elect so suffe­ring, and that it might be fulfilled which was spoken by the Prophet, he made his grave with the wicked, and was counted with [Page 40] transgressours, Isai, 53. 9, 12. this place was without the city, ha­ving a resemblance of that which was to come; that is that the maine benefit of his passion, wasBonavent. in Luc. not to be shut up in Je­rusalem, but to be derived also to the Gentiles, who were with­out: so he suffered in the place of sinners, that it might import his suffering for sinners: other moralls the Apostle openeth, as toHeb 13. 11, 12, 13. teach us to goe out of our carnall affections, and love of the world to Christ: and so he shewed himselfe the only satis­factory sacrifice prefigured in all the legall sacrifices, whose bo­dies were burnt without the gates of Jerusalem. Here they crucified him betweene two theeves, the one converting the other dying in his obstinacy: having so done they parted his garments among them, and cast lots for his seamelesse coat: thus was fulfilled that of the Psal: 22. 18. Jesus commended his mother to John; thirsting, they gave him vinegre to drinke, as was also foretold, Psal: 69. 21. having received that, he said, it is finished; that is all the types have their meaning accom­plished, and the justice of God is satisfied: so bowing his head he gave up the ghost.

9 The certainty of his death appeared when theJoh. 19. 33. 36. [...]oul­diers comming to breake the leggs of the other two, finding him already dead,Exod. 12. 46. they spared him,Num: 9. 12. (that thePsal. 34. 20. Scripture might be fulfilled, which saith a bone of him shall not be broken) but pierced his side with a speare, so that blood and water came out. At this time the Sunne was darkned so fearefully, that some are said to have concluded, thatDionis. Aa­reop. [...]. either the God­head suffered, or sympathized with that which did so. Math. 27. 51. The vaile of the Temple rent, toEphes. 2. 14. shew the way into the holiest made manifest: and that the stop or middle wall of partition betweene Jewes and Gentiles, is taken away. The stones clave in sunder: the graves opened: the earth trembled. And after his resurrection, many of the dead Saints arose, and were seene in the holy city: to shew that in his death, death was conque­red, and that the vertue of his resurrection, should shortly af­ter declare it selfe in the Saints rising from the death of sinne. TheMath. 27. 54. Centurian seeing this, acknowledged him the Sonne of God: theLuk. 23. 47, 48. multitude smote their breasts and returned home.

[Page 41] 10 Joseph of Arimathea, begg's the body of Jesus, takes it from the Crosse: he and Nicodemus imbalme it, put it into linnen cloaths, with the spices, and bury it in a new Sepulcher in a garden nigh the place: the providence of God thus dispo­sing, to convince their malitious cavills, who might pretend that either his resurrection was caused by the vertue of some other servant of God there formerly buried; as one was2. King. 13. 22. Theophyl. in Joh. 19. at the touch of Elisha's bones: or that it was some other rose a­gaine not Jesus. He wasUt officia tota mortis impleret, Chrysol. ut mors morte moveretur. ib, Ser. 59. buried according to the Scrip­tures, 1. Cor: 15. 4. Psal: 16. 10.Non relinque [...] [...] the 70. Chry­stom. Oecu­menius, &c. give it by [...] as we read Act. 2 31. [...] &c. which may be taken for the whole man, as Rom. 13. 1. So Gen. 1. 30. Genes. 9. 4. Exod. 21. 23. Levit. 17. 14. and [...] though the Rhemists and Jesuites of Deway translate that hell and in their margent Limbo patrum, yet doth it properly signifie the grave, and some­times cannot reasonably be translated hell, as may appeare Job. 17. 13. James 37. 35. where the same word is used. thou wilt not leave my life in grave. There were many witnesses thereof: Joseph Nicodemus, the women, the Centurian with his band, the Jewes sealing the tombe: Thus he descended to the lowest step of his humiliati­on: that he might follow death into the heart of his domini­on, and conquer him in his imperiall seat, destroying, as it were with his own sword the Goliah, who had the power of death: as it is written, O Hos. 13. 14. death I will be thy plagues; O grave, I will be thy destruction, that he might sanctifie our house of rest, ta­king away the horrour of the grave; the curse of death being abolished, and the dead loosed from their bonds, as shall ap­peare in the appointed houre.

Sect. II. We are next to beleeve the first degree of Christ's exal­tation in that he rose againe from the dead the third day 1 Cor. 15. 4. according to the Scriptures 1. Cor: 15. 4, reckning the later part of the first day, the second entire, and the beginning of the third: (Math. 16. 21. So Christ told his Disciples, Mark. 9. 31. & 10. 34. that he must goe to Jerusalem, Luk. 9. 31. & 18. 33. suffer many things of the Elders and be killed and raised againe the third day: this was so publikely knowne be­fore his death,Act. 10 40. that hisMath. 27. 62. &c. enemies remembred and spake of it;Math. 17. 23. so that this was the reason why they sealed up, and set a guard upon the Sepulchre: God so disposing that they should be made witnesses of the truth thereof, who most opposed it, [Page 42] which had they not beene, they might with lesse impudency have said, his Disciples came by night and stole him away. The Angell testifying his resurrection,Luk. 24. 6, 7, referreth them to that he had told them before: the type also agreeth, asMath. 12. 40. Jonas was three daies and three nights in the Whales belly, so shall the Sonne of man be three daies and three nights in the heart of the earth: so long he would lye in grave, to manifest the truth of his death: but no longer, becauseAct. 2 5. [...]sal. 16. 9. he was not to see corrup­tion; and least the faith of his Disciples should by a longer de­lay have beene in hazard: and lastly, to fulfill his word con­cerning the same, for the confirmation of our faith, seeing his word, concerning his own death and resurrection, came truely to passe, why should we doubt of the same word concerning our resurrection. In this three daies the Deity was the middle band betweene the body and the humane soule (that it might see corruption proper to sinners) as before the humane soule was betweene the Deity and body: in all he became a pledg of our incorruption and immortalitie in the life to come: to con­sirme us herein, he manifested himselfe to many after his re­surrection, by the space of forty daies. See 1. Cor: 15. 5. & Act: 1. 3.Sect. III.

Wee are next to beleeve his ascension into heaven: the 2 Cor. 12. third heaven where God manifesteth his glory to the An­gels,Heb. 6. 20. and blessed spirits: this wasAct. 1. 2. 9, 10. in the sight of his Disciples, when he had sufficiently instructed them, and confirmed them by his often appearing to them, and conversing with them. He ascended fromLuk. 24. 50. Act. 1. 9. the Mount of Olives, neere Bethanie: when he had lifted up his eyes and blessed them, hee went apart from his Disciples, and while they beheld was taken up, and a cloud received him out of their sight: to teach us no more to seeke him with carnall eyes. The ancient PropheciesEph. 4. 8. foretold this, Psal: 68. 18. Thou hast ascended up on high, thou hast led cap­tivity captive. Heb. 9. 7. The high Priest entering into the holy of holies prefigured it. It demonstrateth the Justice of God fully satisfied, and our sinnes discharged, Heb: 9. 12. If any one sinne of the elect had beene unexpiated, hee had still remained in death: but he not only rose againe for our justification, but is ascended into heaven the first fruits,Quemadmodii enim nobis ar­r [...]abonem spiri­tus reliquit, it a & à nobis ar­rhabonem [...]arnis accepit, & vexit in [...]lum pignus totius summaeil­lu [...] qua [...] [...]oqu redigendae: se­curae estote caro & sanguis, usur pastis enim & regnum Dei in Christo Tertul. de resur. carn. c. 51. Heb. 10. 19. and earnest of our as­cen [...]ion, [Page 43] carrying up with him a portion of our flesh & blood, as it were to take livery and seison for us, as he gave us the ear­nest of his Spirit, thereby to make us secure of inheriting the kingdome of God.

Thus he declared himselfe the very Son of God, who came from heaven, ascending, who before had descended from thence, Eph: 4. 10. Thus became he our faithfull high Priest to appeare before God for us; to open to us the way to the holy of holies: to prepare vs place, and give us confidence against all Satans machinations.Rom. 8. 34. Who shall condemne us? It is Christ who is dead for us, yea rather who is raised againe, who also sitteth at the right hand of God, and intercedeth for us: which was pre­figured in the high Priests, bearing the names of the people en­graven on the stones upon the shoulder, of the EphodExod. 28. 9. for a m [...]moriall of the children of Israel, which he was to beare before the Lord.

Next we must beleeve,Sect. IV. that Christ now sittethHebr. 1. 3. at the right hand of God the Father. So Mark: 16. 19. so was it foretold,Act. 5. 31. Psal: 110. 1. Math: 22. so the Scriptures evidently speak: yet must we not with the foolishVid. Socrat. Eccles: hist. l. 6. c. 7. Anthropomorphites, dreame that God is like man, that he hath a right hand and a left: this is a translatitious and borrowed manner of speaking sitted to our understanding, God pleasing thus to descend to our infirmitie. Men give honour by setting others at their right hand, as Solomon set his mother, 1. King: 2. 19. but there is indeedNihil erit in regno tuo sini­s [...]rum. Hieron. no le [...]t hand or inferiour place betweene the Fa­ther and the Sonne: all isIn ho [...] appare bit majestatis equalitas, sin [...] inferiorem pa­tre, nec post [...]rio­rem suspexeris. Bern. sup. Cant. Serm 76. equall he is neither lesse then the Father nor inferiour to him.Sedet ad dex­tr [...]m quia patris & filii una d [...]i­t [...]s, par potest [...]s, Ch [...]ysost. Ser. 6. It is said at his right hand, Divinae virtutis ordine, non honor is humani. ib. Serm. 62. Deus loc [...] nescit, divinit [...] recipit nil si [...]istrum. ib. Ser. 75. in respect of the order of divine power,Nazianz. orat. 37. [...] Supra modum e [...]exit. not humane honour. God is not circumscribed in place nor hath the Deity any left hand. [...]importeth here a wonderfull exaltation to power, au­thoritie, and majestie: & so the Apostle expresseth it; Phil: 2. 9 He hath highly exalted him, and given him a name above every name: as also. 1 Cor: 15. 25. He must reigne till he hath put all his enemies under his fect. It importeth an entrance into, and full [Page 44] possession of his kingdome over all, as he saith Luk: 24. 26. Ought not Christ to suffer these things, and so to enter into his glo­ry? So Act: 5. 31. This Jesus hath God lifted up by his right hand to be a [...]phes. 1. 20. Prince and Saviour: farre above all principalities and power, and might, and dominion, and every name that is named not only in this world, but also in that which is to come, and hath put all things under his feet, and gave him to bee the head over all things: the meaning is, that Christ doth actually reigne in heaven with the Father in infinite glory and majestie. And this ho­nour is thus peculiar to him, that God the Father will governe all things by him: and that because he onely, and none other, is able thus to performe all parts of King and Saviour of his Church: yet must we know that in his severall acts, the Father, and holy Ghost unite and worke by him.

All serves to terrifie the enemies of Christ, and obstinate sin­ners by his present power to destroy them▪ (could not mali­tious [...]sther. 6. 13. Haman prevaile against Esther and her allies, because of her interest in the kings favour, and shall the enemies of Christ and his, ever prevaile against them?) And to comfort the afflicted: could Joseph being exalted and set next unto Pha­raoh in the kingdome of Egypt provide for all his Fathers fa­mily, and preserve them in the famin, and shall not Christ much more be able to save and deliver us in all our necessities? when he was in his state of humiliation, and forme of a servant who ever came unto him for helpe and went away unrelieved? sicknesse, lamenesse, deafnesse, blindnesse, wants, stormes, devils, death, no difficulty could intercept his mercy: & shall we feare he hath lesse power or will to helpe and succur us now he sitts at the right hand of God in heaven no, no, make thy requests to him & feare not, he that hath hadHeb. 4▪ 15. experience of our miseries, is both willing and able to succour us: tis he that helpeth our infirmities,Rom. 8. 26. we know not what to pray us we ought: our best prayers are dull and inactive, but he is our faithfull high Priest to intercede for us. When1. King. 2. 14. 17. Adoniah knew he could not of himselfe prevaile, he intreated Bathsheba to speake for him, in assurance that the king would deny her nothing: how much more may we be assured of attaining, see­ing we have such an high Priest,Heb. 10. 21, 22. if we draw neere with a [Page 45] true heart, in full assurance of faith to the throne of grace by this new and living way. Court friends, likeGenes. 40. 23. Pharaohs but­ler, eftsoone forget the afflictions of Joseph, but Christ can ne­ver: he prayedLuk. 22. 32. that Peters faith might not faile him, and professedJoh. 17. 23. I pray not for these alone, but for them also which shall beleeve in me through thy word. I have many times feared that I have cryed, and lifted up my hands in vaine and effect­lesse votes, till I remember that my Saviour [...]itteth at Gods right hand, able to helpe; how, and when he knoweth best. I want faith, patience, and the spirit of prayer; but therefore hee is ascended up on high, that he may give these gifts unto men, and he will supply me: he will keepe me from evill. When he was in the forme of a servant the devill could not enter into the heard of Swine, before he gained leave; and shall all the powers of hell be able to hurt me, while he now in the state of glory protecteth me, he to whom all power in heaven and earth is given? Lord only give me a faithfull heart to depend on thee and thy saving health, and I shall not perish so long as thou reignest over all.

Sect. [...]. The next is his comming to judge the quicke and the dead: pro­perly annexed to the foregoing: because he so sitteth at God [...]s right hand, as that he both exerciseth the patience of the elect under the crosse, and long permitteth the wicked enemies to insult over them: to comfort us herein, 'tis necessary to be­leeve, that Christ who now sitteth at God's right hand, will thence come to judge all men: those whom he shall finde sur­viving (who1. Cor: 15. 51 shall be changed in a moment at the sound of the last trump and the dead raised againe: all, elect and repro­bate, Dan. 12. 2. some to eternall absolution from sin and death; and others to eternall shame and destruction of bodies and soules. This judgement shall be ofEccl. 12. 14. all our thoughts,Math. 12. 36. words, 2. Cor. 5. 10. 1. Cor. 4. 5. and actions:Rev. 20. 12. the books shall be opened, and every se­cret thing manifested: the evidence of every fact shall speak, as Gen. 4. 10. Abels blood did. The time of this judgment, shall be at the second comming of Christ: the particular yeare, or day, no cre­ture knoweth; neitherMath 24. 36. Act. 1. 7. the son of man himselfe here knew it in the state of humiliatiō: nor need it seem strang, how being God and man in one person, the manhood could be ignorant [Page 46] of any thing, the deity being omniscient, seeing he tooke on him all our infirmities (sinne excepted) amongst which, natiue ignorance was not a little one. therefore tis said, that from his childhood Luk. 2. 52. he encreased in wisedome which no infinite can doe: and why shall I not as easily beleeue that there was a vaile of the slesh betweene the deity and humane soule, intercepting some light of knowledge, as I certainly know there was, inter­cepting the present sense of his fathers assistance and of the comfort of the deity in his passion, when he cried out,Math 27. 46. My God my God why hast thou forsaken mee?

The signes of this judgements approach, are 1.Math. 24. 14. prea­ching the Gospell to all Nations. 2.2 Thes. 2. 3. revelation of the man of sinne. 3.Luk. 18. 8. a generall departing from the faith. 4. Uni­versall corruption of manners. 2 Tim. 3. 1. 5.Math. 24. 6. 7. warres and rumours of warres: 6. hardnesse of heart, so that no im­portunity of the lowdest sonnes of Thunder can awake men out of sinne, as it was in the dayes of Noah: 7. Calling of the Jewes: Rom. 11. 25.

The signe which shall accompany the comming of Christ, shall be the signe of the sonne of man in heaven, Math. 24. 30.

The Summe is, Christ shall come againe to judge all men. Act. 17. 31. Math. 25. 31. Jud. 14. 14. 1 Thes. 4. 16. and Math. 24. 30. where he joyneth the declaration of the judgement with the prediction of Jerusalems destruction; to the end that men might be assured of the judgement to come, by that which they saw or knew fulfilled in that City.

Concerning the place whether in the valley of Jehoshaphat, or the time and lasting of this great Assizes, the manner of proceeding, and the like; it is vaine to enquire after that which God hath not revealed; specially seeing his word directeth to make better use hereof.

12. Cor. 5. 11. To deterre men from sinne, in respect of the inevita­ble terrour of that day.

2 Not to judge one another, Rom: 14. 1 Cor: 4. 5.

3 To prepare because the day is neere: fearing God, Eccles: 12. 14. Rev: 14. 7. keeping a good conscience, Act: 24. 15, 16. watching, that we may lift up our heads at that day, Luk: 22. [Page 47] 28. 35, 36. Repenting, Act: 17. 30, 31. Without delay. 2. Pet: 3. 2. Loving one another, 1. Joh: 3. 18. 19. That wee may assure our hearts before him, and have boldnesse in the day of judgment, 1. Joh: 4. 17. Comforting our selves in all our sufferings: our Saviour shall be our judge, and who shall condemne us, seeing he died to acquit us? He cannot butLuk 18. 7. avenge for us, though he suffer long: therefore we must be patient, expecting his sen­tence, Math. 25. 34. Come yee blessed of my father inherit the kingdome prepared for you.

1 ALL knowledge of God the Father and Sonne with man can attaine to availeth him not,Sect: I. except it be made good to him, by a blessed application thereof to himselfe, wrought by the holy [...]host,in illis pro­priae habitare sc dicit qui ejus gratiâ perfru­untur, & qui mundum et prae­parant cordis hospitium. Hie­ronym: in 2. Cor. 6. dwelling in him, and cleansing his heart to entertaine him, as tis written, yee are the temples of the living God. 2. Cor: 6. 16.

2 The holy Ghost proceeding of the Father and the Sonne, is truly God See Act: 5. 3, 4, 1. Cor: 3, 16. 1. Cor: 6. 19. 1. Cor: 12. 4, 5, 6. 2. Cor: 6. 16. Isa [...]: 6. 19. Act: 28: 25. Therefore we are comman­ded to baptize in the name of the Father, Sonne, and holy Ghost, Math: 28. 19. So the Apostle 2. Cor: 13. 13. in his prayer uniteth the three persons: it appeareth that he is God by his effectuall 1. Cor. 12. 18 Act. 2. 4. working: he regenerateth, Joh: 3. 6. sanctifieth, teacheth us all truth. Joh: 14. 21. 26. sealeth up our redemption, Ephes: 1. 13. he giveth utterance to his speakers, Math: 10. 20. dictateth the ho­ly [Page 49] Scriptures. 2. Pet. 1. 21. he appointeth overseers of the Church, Act: 20. 28. foretelleth things to come. 1. Tim: 4. 1. Isai. 41. 23. which is an evident argument of his Godhead.

3 The holy Ghost is essentially in God the Father and the Sonne, and so proceedeth of them, not as a part of them, for no infinite hath parts, and he is equally God with the Father and Sonne, nor as parting from them, nor as the creatures are in God, which are not of his substance and being, though in him they live, move,Act. 17. 28. and have their being: but hee is of the same eternity, substance, power, and Majestie in the unity of the Deity. His proceeding is spoken of in Scripture, Joh: 15. 26. Whether we speake of his essentiall & eternall proceeding; or of that admirable effusion of his graces on men, in ordinary or extraordinary gifts, Act: 2. 2. Gal: 4. 6.1. Joh. 5. 7. & these three are one.

4 Though the holy Ghost be one in the unity of the God­head with the Father and the Sonne, yet is he a distinct person from them both: for though the Father be a spirit and the Son a spirit according to his Deity, and both are most holy, yet neither are called the holy spirit, which is a peculiar name to the third person of the blessed Trinity.

Sect. II. 1 Be not overcurious to search into the being of the holy Trinity: but examine thy selfe whether the holy spirit dwell in thee or not? Whether thy heart be purified from those unhallo­wed thoughts and desires of corrupt [...]lesh and blood? Whether thou hast the love of God shead abroad in thy heart, as also true charity to all men for God's sake? Whether the holy Ghost testifie to thy spirit that thou art a sonne of God (Rom: 8. 15. 16.) teach thee to cry abba father, help thy infirmities and endite thy prayers.

2Ipse spiritus dicitur contri­stari ab eis qui sic agunt ut eo­rum factis con­tristentur sancti non ob aliud nisi quis spiritum sanctum habent. Beda ex Augu­stin. l. 4. de Gen­ad lit. Grieve not the holy spirit with which thou art sealed up▪ to the day of redempt ō, Eph: 4. 30. doe not that which may make him depart from thee, hurt, or greiue thy selfe, or the saints in whom he liveth.

3 Be sure thou walke according to and by the guidance of the holy Ghost that thou maist be assured thou art in Christ, Sp. sanctus dici­tur contristari, quum contrista tur ille in quo est—sicut Deus dicitur irasci, propter similitudinem effectus, it [...] etiam dicitur con­tristari, quia sicut quando aliquis contristatur reced it à contristante ita Sp. sanctus à pe [...]ante.—Aquinas in Ephes 4. 30. [Page 50] Rom: 8. 1. that the spirit of himRom. 8. 11. 14. who raised up Jesus from the dead dwelleth in thee and quickneth thy mortall body to the life of grace That thou art led by that spirit, and art in­deed a sonne of God. A man that had seene those1 Sam. 6. 12. Palestine Kine going straight to Bethshemesh with the the Arke of God, would have thought there must be some supernaturall power therein: so when we see men going the way of God contrary to the affections of [...]lesh & blood, we may certainely conclude that God's spirit ruleth there.

1 AFter our meditation on the holy Trinity,Sect. I. a dueRectus confes­sionis ordo posce­bat, ut trinitati subjungeretur Ecclesia, tanqua habitatori domus sua: August. Enchir. To. 3. c. 56. or­der of confession requireth that wee should thinke of the Chuch as the sacred Temple thereof, because his be­leefe and confession is vaine who is not of this Church:Habere jam non potest Deum patrem qui Ec­cl [...]siam non ha­bet matre, Cyp. de simp prael. tract. 3. nor can be possibly be a sonne of God, who is not of this Church. This is the pillar and groundEvangeliii est columen fidei nostrae, non ho­minum authori­ [...]as. Iren [...]us. l. 3. c. 1. &c. of truth, 1. Tim. 3. 15. as bea­ring the light to direct men to salvation: the Keeper of the Oracles of God, Rom: 3. 2. Rom: 9. 4. not that the truth of God is subjected to the authority of men, but because it useth mans ministry: the Gospell is not proved, but approved by the testi­mony and authority of the Church: in which it not so much receiveth, as it giveth the Church credit, and a sure marke of distinction.

2 Though we are to beleeve in God the Father, Sonne, and holy Ghost: we are to beleeve the Church, not in the Church, as God: we [...], &c beleeve an holy Catholike Church; wee beleeve the chiefe pillars thereof the Prophets, and Apostles, we beleeve not in them as we doe in the foundation Christ: we beleeve their words to be the infallible dictates of him in whom wee beleeve and looke for salvation.

3 The Catholike Church is a peculiar company of men pre­destinate [Page 51] to eternall life,Ecclesia ex v [...] ­catione appellata est. August. in Rom. 1. called, and incorporated into Christ their head wherefore she is the body, Colos: 1. 18.Grex D [...]i [...], o­vil [...] D [...]i, &c. ib. the slock and shepheard of Christ: Area domini­ca. Augustin de doct. Christ. l. 3. c. 34. the Lord's sloore which he came to purge, Math: 3. 12. his Vineyard and pleasant plant, Isay 5. the Arke in which we are saved, 1. Pet: 3. 21.Sponsa & con­jux Christi. Au­gust. ib. l. 1. c 11. the Spouse and sacred bride of Christ: the Temple of God,Fo [...]s veritatis domicilium si­dei, templum Dei. Lact. l. 4. foū ­taine of truth, house of faith, and the holy City.

4 This Church, as God elected and redeemed, by the blood of his holy sonne Jesus, so he called her by his spirit working powerfully on the use of the word preached, and Sacraments administred: he sanctifieth her and governeth her: duly is she his: and therefore holy because his who maketh her so. Holy by Christ's imputed righteousnesse, and that which his spirit worketh in her: however blacke yet comely, Cant: 1. 5. an holy nation, a chosen people, 1. Pet: 2. 9. this holinesse is inchoative in this life:Gen. 30. 35. 39. she is now throughs many infirmities like Jacobs [...]lock at Padan Aram, all spotted,Eph. 5 27. shee shall bee without spot or wrinckle in the life to come.

5. This Church is Catholike, or universall, in respect of 1. Time she hath beene in all ages, God hath still, and will have his Church here, untill the number of the elect being finished, she shall be triumphant in heaven. 2. Persons; in it are some of all sorts, conditions, and degrees, male and female, rich and poore, honourable and obscure:Act. 10. 34. God is no respecter of persons though he set in order, and appoint the distinctions for, and with men. 3. She is Catholicke in respect of place, be­cause she is [...] Atha­nas. To. 2. dict. & interp. q. 37. Populus Dei per omnes gentes. Aug. de Catec. rud. c. 3. Si sit ejus liber. spread over all the world, and gathered from all parts, under the Gospell. 4. Lastly, it is called Catholicke, to distinguish it from particular congregations, or Churches of one denomination, as the Church of Jerusalem, Antioch, Co­rinth, England, France, &c.

For the better understanding hereof consider these con­clusions.

1. The Church of God in respect of her extent, is either Ca­tholike or particular: Sect. 2. and every particular in every time and place, make the universall or Catholike, which in respect of the truth of doctrine by her held, is the house of God; but what ever part of any time falleth from this (in things fundamentall [Page 52] and simply necessary to salvation) it ceaseth to be any true mem­ber of the Catholike Church: In respect of notes shee is visibe, or invisible according to her severall states: in respect of time, she hath denomination of the Church of the Old and New Testament, both which1 Cor. 10. 1, 2. Ephes. 2. 14. 15. 16. 20. 21. 1 Cor. 3. 11. agreeing in one foundation of faith and truth, and but one Church under severall disciplines and covenants; in respect of state or place, she is either militant or triumphant, in that, under the crosse, desiring to be removed, and to be with Christ: which we must not understand of the whole body of the Church, but onely of that part which is on earth, which must in conformity to Christ be crucified to the world, andAct. 14 22. Luk, 9. 23, 24. through many afflictions enter into his glory: so was she pre [...]igured in thatExod. 3. 2. Horeb bush [...]iered but not consumed: & Israel in the wildernes beset with many difficul­ties, and hard encounters in the way to her promised rest. The second state shall be triumphant in heaven, the devill, sinne, & death being absolutely conquered; and we inRev. 7. 9. 11. long white robes, and palmes in token of victory, praising God eternally.

2. Christ is the sole head of the Catholike Church: Christi­ans are allEphes. 2. 20. fellow citizens with the Saints, and of the hous­hold of God, the Church isEphes. 5. 30. Colos. 1. 18. Christ [...]s body, and hath no head but him.

3. The Catholike Church here intended, consisteth of elect onely: particular congregations consist of elect and hypocrites mixed, as theMath. 13. 30. wheat and tares in one field; as the cleane and uncleane beasts in Noah's Arke: but that which is the house of God, living stones, are the elect only, prepared as the1 King. 6. 7. ma­terialls of the Temple, by the Gospell, the noise whereof shall 1 Cor. 13. 8. not be heard in the life to come.

4. The elect are not ever actually members of this Church, though potentially they are: when Ananias replyed,Act. 9. 13. Lord I have heard of this man how much evill he hath done—God said, he is a chosen vessell unto mee—. Those that crucifyed Christ, though they were of the visible Church, yet were they not ac­tually united thereto, tillAct. 2. 36. 41. hearing Peters sermon 3000. soules were added to the Church, concerning whom he said, they had crucifyed Christ.

5. There is but one Catholike Church, though there are [Page 53] many parts thereof: as the Ocean is but one, though the parts thereof have severall denominations, according to the severall shores they wash, so is the Church: whether called English, French, German, &c. all make but one Church—Cant. 6. 8. my dove is alone—my undefiled she is the onely daughter of her mother, as there is onelyEphes. 4 4, 5, &c. one God, one Christ, one truth, one faith, one baptisme; so one body of Christ united, and quickned, by one spirit, and in one head Christ.

6. Out of the Catholike Church Hoc templum Dei quod si quis no intraverit, vel a quo si quis exi­verit, [...] spe vitae, ac salutis ater [...]ae alienus est, Lact. l. 4. c. ult. there is no salvation, because out of the true Church, which is Christ his body, Christ the head thereof cannot be, and therefore no faith to apprehend him there to salvation: it was prefigured inForis enim non esse ecclesiam manifestat Scri­pturae divinae si­des, cum de sa­cramento paschae & agni, qui ag­nus Christum designabat, seri­ptum sit, in domo una comedetur­quod item circa Raab, quae ipsa quo (que) typum por­tabat Ecclesiaeomnis qui exie­rit estium do­mus tuae soras, reus crit sibi: quo sacramento declaratur, in u­nam domum so­lam id est in ec­clesiam victuros, & ab interitu mundi colligi o­portere, &c. Ra­habs house, Josh. 2. 19. Whosoever shall goe out of thy house into the street, his blood shall be upon his head: and in the Paschall lambe to be eaten in one house, none thereof might be carried out of the Church to any aliant: The Lord added to the Church dayly such as should be saved, Act. 2. 42.

7. A particular Church of any one denomination, may faile in some points of doctrine and manners, and yet continue a living member of the true Church if it faile not in fundamen­talls, and things simply necessary to salvation: for the light of truth hath its degrees with men, and so hath saving grace its intentions and remissions. The Moone in the waine is the same which we sometimes see in the full. The Church of Ephesus, lost her first love, Rev: 2. 4. The Church of Galatia was trans­ported by false Apostles into some dangerous opinions, Gal: 1. &c. The Church of Israel in Eliahs time had in a great part forsaken the very covenants of God, 1. King: 19. 14. yet were there some names left, 7000. knees which had not bent to Baal. Now though no particular Church is exempt from the cen­sure of the Catholike, yet a Church is not presently to be for­saken, by particular members thereof for some fowl blemishes, nor many wicked men therein, though wee must knowe, that God sometimes for such things removeth the candlesticke from certaine places, as from those seven famous Churches of Asia. 'Tis not the place, but the Saints which make the Church.

8. Faith, Hope, and Charity,Cypr. l. 1. ep. 6. the Gospell truly preached, & the Sacraments rightly administred, are the best markes of a true Church.

[Page 54] Lastly, let us observe these following rules.

1. Take heed of separating from the body of Christ, Sect. III. under any pretence however specious:Si quisquam ab Ec [...]lesia exi­ [...]ril reum sibi suturum, id est, ipsum sibi quod percat imputa­ [...]urum. ib. Cyp. quo supr. needs must hee perish who Hanc Ecclesiae unitatem qui non tenet, ten [...]re se sidem credit? qui Ecclesi [...] renili­tur & resistit, in ecclesia se esse considit? Cyp. de simp. praelat. [...]act. 3. divideth from the head: divided members cannot live. Sipotuit eva­dere qui extra ar cam Noë suit, & qui extra ec­clesiam foris su­crit [...]vadit ib. They could not in the deluge escape perishing, who were out of Noahs Arke, which was a type of the Church therein.

2. Take heed of spirituall pride and faction, these will cause thee to speake ill of those who are in authority, and at last to despise the sacred ordinances of the Church it selfe: these are the common breaths which blow the chaffe out of the sloore.

3. Beware of contemning others: this same, Stand from me, I am holyer then thou, hath lost the Church many a child in miserable schismes: humility is truly a secure vertue, where­in he that is well acquainted with himselfe, thinks no man worse then himselfe, and will not easily separate: 'tis pride (the devils sinne and dangerous in [...]luence) which makes divi­sions in the Church.

4. Learne to be holy thou that professest thy selfe a mem­ber of the Catholike Church; lest thou prove a cursed Cham in the arke; or appeare like the ghest without the wedding gar­ment, likeJob 1. 6. the devill among Gods Children: The holy have a singular comfort what ever they now suffer, they shall finally be joyned to the triumphant Church of Christ in hea­ven.

WE have considered the proprieties of God's Church: Sect. I. now we must take notice of her prerogatives, in the 1. commu­nion of Saints, 2, Forgivenesse of sinnes. 3. Resurrection of the bo­dy, 4. and life everlasting.

1. The communion of Saints is a participation of those goods [Page 55] in which all and only the Saints have interest.

2. This is either the communion they have with God, or which they have one with another. For the fi [...]st he saith, 1. Joh. 1. 3. 6. truely our communion is with the Father, and with his Sonne Jesus Christ.

This communion of the Saints with the Father, is in that, through Christ by the holy spirit, they are united unto him, and he dwelleth in them. Their communion with the Sonne, is in that they areRom. 8. 17. united to him,Ephes. 5. 30. become his members,Gal. 2. 20. Joh. 6. 53. 56. Rev. 3. 20. 1. Cor. 1. 9. Ephes. 3. 12. he liveth in them, guideth, governeth, protecteth, and comforteth them. He communicateth to them all the benefits of his me­rits and passion, so that they become as surely theirs for their justification as they are his: as 'tis written, we are made parta­kers of Christ, Heb: 3. 14. hereby we become coheires with him Rom: 8. 17. This belongeth onely to the Saints and true belee­vers who walke as children of the light. 1. Job: 1. 6, 7.Heb. 5. 9. who hearken to him, and persevere unto the end. Heb: 3. 14. but Christ hath2. Cor. 6. 15. no communion with Infidels, Christs communion with us, is 1. in nature, by his becomming [...]lesh of our [...]lesh. 2. by grace, and assumption of our persons, in a mysticall union with him, answering to God for us, and so making us parta­kers of the divine nature. 2. Pet: 1. 4. 3. The perfection hereof shall be the translation of us into his glory; so certaine as the truth of God; which is the reason why the Apostle pronoun­ceth thereof as of a thing already past, Christ received [...] us to the glory of God, Rom: 15. 7. The first of these states relateth to the second, and the second to the last: as nature is subordinate to grace, and grace to glory: the first union causeth the follow­ing: we cannot have communion with him in his future glory if we have not in his present grace; nor could wee ever have beene united to him by grace, had not he first united himselfe to our nature, whereby he fulfilled the law▪ satisfied God's ju­stice for us, and so the divine unction sloweth from the head to all the body. The holy Ghost worketh this union, by giving us faith and sanctification. This union is the most arct, and indi­visible: he tooke on him our nature, into an hypostaticall uni­on with the deity: he joyneth us to his mysticall body, where­of he is the head, by the holy Ghost, hee that is joyned to the [Page 56] Lord, is one spirit with him, 1. Cor: 6. 17. 1. Cor: 12. 13. 1. Joh: 3, 24. 1. Joh: 4. 13. Rom: 8. 11. Ephes: 4. 4. Hereby wee are really san­ctified in that measure which he appointeth every man to sal­vation: whereby he changeth our vile body, that it may be like unto his own glorious body, Phil: 3. 21. and even nowRom. 8. 17. 18. suffer­eth with us, reckning all that is done unto us,Math. 25 35. as done unto himselfe:1. Cor. 1. 30. He becommeth wisedome, righteousnesse, sancti­fication, and redemption unto us. He freeth usRom. 8. 1. from con­demnation: 1 Joh. 1. 6. purgeth us from all sinne: maketh us walk ac­cording to his good spirit mortifying the works of the flesh.

The communion of the holy Ghost, is a participation of his grace, by which heRom. 8. 9. 1 Cor. 6. 11. 19. uniteth us to him, regenerateth, gover­neth, teacheth,Ephes. 3. 16. leadeth, comforteth us, witnesseth with our spi­rits, that we are the sonnes of God,Ephes. 1. 13, 14 helpeth our infirmities, in­tercedeth for us with unutterable groanes, sealeth us up to the day of redemption, and uniteth us one with another.

3. Our communion one with another importeth. 1. an externall communion and society of the Saints called and united in the body of the visible Church, by the ministry of the word and use of the Sacraments. 2. an internall conjunction, in which those whom God hath united in an externall communion, are also by the holy Ghost united unto God, and one to another. By which they have mutually, and joyntly. 1. The same right to adoption and sonship in God. 2. The same interest in Christ and all his merits. 3. The same faith and grace of justification. 4. The same right to salvation, life, and eternall glory. This communion is either of the living with the living, or of the li­ving with the deceased Saints, present, or that which shall be in the life to come in the Church triumphant, which shall be the most compleat and excellent part thereof. This is the first pre­rogative which the God of unity bestoweth on his Church, that her true members hold an happy unity in Christ, and a sweet and comfortable fellowship one with another: for wee being many,1 Cor. 10. 17. 1 Cor. 12. 11, 12, &c. are partakers of one bread, and one body, by one Spirit: we are all baptized into one body, here is our happinesse in unity, without which there is neither happinesse, nor life: the most excellent part,Si perseverat in corpore— [...]vul sus [...] corpor [...], nec sibi videt. Chrys, ser. 132. the eye divided from the body cannot see: communion must needs be happy where God u­niteth▪ [Page 57] we have now in that spirit which uniteth us, a commu­nion with the soules in heaven, andPhil. 3. 21. have our conversation there, though but imperfectly, but when we also are perfect, it shall be a most excellent state: the more holy and wise we are, the more divine is our fellowship, which is only betweene the good and wise, when Peter, James, and John, saw Moses and E­lias, (but two glorified Saints) in our Saviours transfiguration, ravished in spirit they cryed out, 'tis Math. 17. 4. good for us to bee here, let us build here: why said they not so before, being with Christ? Alas there appeared in him before this only the forme of a servant, andIsay 53. 3. man of sorrowes—no beauty that we should de­sire in him: but now some beames of his glory brake through the clowd of his humanity. When Moses and Elias lived on earth, they were of no such esteeme: there is not that poore despised Saint, whose presence now seemeth irksome to the worldly prosperous man, but he shall bee most aimiable in our perfect communion in the li [...]e to come. Society of man is ex­cellent, what were the world to a man alone? But he that said, 'tis not good for man (in the state of innocency) to be alone, reser­ved the best society to the state of glory, the best life: excellent is that communion which we now have in this imperfect state for as much as we are united in one spirit, faith and doctrine, we haveAct. 4. 32. Gal. 6. 10. like affections, love each other, assist each other, as in things externall, so specially byAct. 12. 5. mutuall prayers: yea the Angels of heaven rejoyce at a sinners conversion, because they hold communion with us under one head: and no won­der; for if the humane soule, which is but a [...]inite creature; can give so much unity and sense to every member of the body, as to make them have a mutuall sympathy, care, and love; how much more shall the spirit of an infinite God, give these to all those which he uniteth in Christ? But if so excellent bee this communion to us now in this mortall life and state of imper­fection, what thinke yee, shall it be when thi [...] 1. Cor. 15. 5. corruptible hath puton iucorruption, and God shall be all in all? And beleeving this why should I doubt of our knowing one ano­ther in the world to come?

To him that beleeveth this comfortable Article of Faith,Sect. II. [Page 58] these following rules are necessary.

1 Love all men for Gods sake: If there be Phil. 2. 1, 2. any consolation in Christ, if any comfort of love, if any fellows [...]ip of the spirit (saith the Apostle) fulfill my joy, that yee be like minded, having the same love, being of one accord of one minde; let nothing be done through strife: If yee have any part in the communion of Saints Ephes. 4. 3. 4. hold the unity of the spirit in the bond of peace: if there be envy, ma­lice, contentions, schismes, factions, and discords, 'tis an ill signe of your interest in this holy communion: God's sonnes are peaceable, all that are guided by his spirit, who is Love, love and care for each other, as the members of the body mu­tually defend, and hide the blemishes of their fellowes.

2. Be compassionate: if one member suffer, all grieve, be­cause they are animated by one soule: and is it possible that any man should make himselfe beleeve that the spirit of Jesus hath quickned him, who not only remembreth not, but mali­tiously promoteth the affliction of Joseph.

3Heb. 10. 25. Forsake not holy assemblies, where Gods word soun­deth, and his honour dwelleth. 'Tis a delusion of Satan, who advanceth his throne most in our divisions, which maketh men preferSolitarias pre­ces venerandae congregationi aentferri. Pet. Chrysolq. s. private prayers, and exercises, before the venerable publike.

4 Unite to holy societies, and with draw from evill com­pany, 'tis very dangerous to have society with the wicked: 2 Chron. 19. 2. Jehoshaphat found it so: what makest thou in the way to Egypt, said the Prophet. The wisest Solomons hazards were from evill company▪ have Ephes. 5. 7. no fellowship with them, saith the Apostle. In the society of the holy there is good, even to the wicked sometimes for their sakes:Genes. 39. 3. Potiphers house prospe­red, for one good Josephs▪ sake: theAct. 27. 24. ships company were sa­ved for one Paul: how much more are the Saints advantaged by their holy communion? Begin thy heaven on earth, having society and communion with the Saints here, or thou shalt ne­ver have the happinesse thereof hereafter.

5 Be thou holy, if thou wilt be of this society: you knowe in worldly leagues, 'tis parity of manners which begeteeth a­mity; like loves his like, get on the wedding garment if thou [Page 59] wilt rejoyce with the invited:1 Joh. 1. 6. If we say wee have fellowship with him, and walke in darknesse, we ly, and doe not know the truth. Saul among the Prophets became a proverb of a prodigie. The Ezra. 2. 59. Nethanims joyned themselves to Israel, but when they returned they could not finde their pedegrees, and therefore were diffranchised, as hypocrites shall be from the elect: theres no admission ofRev. 21. 27. any thing uncleane into heaven: no wealth can purchase entrance, but only sanctity: if Simon had the Indies to morgage he could not enter.

6. Let it comfort thee in thy sufferings: feare not: they are more with thee then against thee: in every distresse thou par­takest of theRev. 8. 3. 4. sweet odours ascending up into Gods holy presence, the prayers of the Saints: if one Moses by standing in the gap could divert the plague raging among the people, what shall not many thousands doe for one afflicted man? We will goe with you (said they in the prophesie)Zach. 8. 23. for wee have heard that God is with you: Genes. 21. 22. God is with thee in all that thou dost, said Abimelech and Phicol to Abraham: therefore they thought themselves happy to have a covenant with him: what ever thou sufferest, they share with thee, and intercede for thee.

THE second benefit which God bestoweth on his Church is remission of sinnes: which is a free pardon of all their transgressions,Sect. I. so that God will never impute them, remember, or charge them upon any of those who are justified by faith in Christ. This is an article of great necessity, to be beleeved, for what could communion availe us, if a free remission of our sinnes did not acquit us of a due condemnation? Without this [Page 60] what could we be but a wretched condemned society? What ever we else beleeve concerning Christ the Saviour, without this wee were no better then excluded Virgins with oyle­lesse lamps, then Judas amongst the Apostles, sonnes of perdition.

This remission is when God forgiveth faults and punish­ments, neither imputing the one, nor executing the other: not onely some sinnes, but all; as 'tis written,Ma [...]h. 7. 19 Thou wilt cast all their sinnes into the depth of the sea. and Psal. 103. 3. Who for­giveth all thy iniquities, who healeth all thy diseases. 'Tis true that sometimes the chastisement lasteth longer then the impu­tation of the fault: so when the Prophet had said to David repenting2 Sam. 12. 13. the Lord hath put away thy sinne: yet hee could not prevaile for the life of his child, neither did the sword de­part from his house:v. 10. but this was a fatherly correction, an healing, not a punishment, and David confessed as much, Psal. 119. 71. 'tis good for mee that I have beene in trouble: and it standeth good by reason, that God remitteth all sinnes if any: for see­ing he that breaketh any one commandement, isJam. 2. 10. guilty of all, if God retained any one sinne unremitted, the whole debt must be charged upon the sinner. This was that which Christ declared to Simon in the parable of the twoLuk. 7. 41. debters, one owed 50. the other 500. pence, and when neither had to pay the creditor equally forgave both.

2. This benefit is peculiar to the elect, the Church: Isai. 33. 24. the people that dwell therein, shall have their iniquities forgiven: they onely areIsay 62. 12. the redeemed of the Lord: all others out of Christ are in the gall of bitternesse, having no part nor fellowship herein:Act. 4. 12. there is no other name under heavenby which we can be saved:Rom. 4. 25. he was delivered for our offences:1. Pet. 1. 18. by his blood we are redeemed, the Paschall lambe belongeth onely to this house: herein however the grace of God is given in diverse measures, remission of sinnes is [...] Cyr. Catech. 1. equally bestowed on all the Saints.

3. This great benefit is the summe of the Gospell,Luk. 1. 77. pro­claimed by John Baptist; Luk. 24 47. Act. 13. 38. given in charge to be preached to all; for this cause, God sent his onely Sonne into the world, Act. 5. 31. to be a Prince and a Saviour, to give repentance and re­mission [Page 61] of sinnes: in him we have redemption through his blood the forgivenesse of sinnes. Sect. II.

To this point appertaine these rules.

1. That we despaire not in respect of the greatnesse of our sinnes: how great soever it be, it is farre lesse then the infi­nite merit of Jesus Christ, 1. Joh. 1. 6. whose blood cleanseth us from all sinnes: though your sinnes be as scarlet (twice dyed in originall and actuall transgression,)Esay 1. 18. they shall be white as snow: there were many who went out of Christs pre­sence very happy, some restored to sight, some to hea­ring, some to health, some dispossessed of uncleane spi­rits, some restored to life: 'twas true of him what was said of Caesar, Neminem tri­stem dimisit. hee sent none away sad (the yongMath. 19. 22. rich mans owne fault, dismissed him so) but none more happy then her that heard,Luk. 7. 48. 50. goe in peace thy sinnes are for­given thee: let the spirit of truth say only this to my soule, and in spight of death, I will sing my nune dimittis, Luk. 2. 29. Lord now lettest thou thy servant depart in peace, securely may hee dare Death and Hell (Death 1. Cor. 15. 55. 57. where is thy sting, Hell where is thy victory) who can indeed say, Thankes be unto God which giveth us victory through our Lord Jesus Christ.

2. Confesse and repent thee of all thy sinnes, that is, for­sake them and thou shalt find mercy: if thouProv. 28. 13. 1. Joh. 1. 8, 9. Jer. 2. 35. hidest them under any pretence of merit, or pleading not guilty, thou canst not prosper.Non dicit fa­milia tua, Sana sum, sed, Sana me Domine. Ambr. de. poen. l. 1. c. 6. God's family saith not I am whole, but heale mee O Lord, and I shall be whole, repentance is the second table after the shipwracke of our soules: wee read that Peter after his fall repented:Lego quod slevit, non lego quod satisfecit. wee read hee wept, wee read not that hee satisfied: repentance is no cause, Act 3. 19. Mark. 1. 15. but a condition of our pardon,Luk. 24. 47. Luk. 13. 3. 5. without which it can­not be obtained: becauseNehem. 9. 33. God is just as wellExod. 34. 6. as merci­full: if God should forgive before we repent, it were appro­bation of the fact rather then mercy, nor could it stand with his justice. This repentance is 1. inLam. 3. 40. knowledge of our sinneJerem. 26. 13. without which we cannot repent: therefore David prayethPsal. 13. 4. Lord open mine eyes that I sheep not in death: it is a fearfullIraest Dei nō intelligere deli­cta ne sequatur p [...]enitentia. primus felicita­tis gralus est nō delinquere: se­cundus delicta cognoscere: illic currit innocentia integra, & illi­bata quae servet: hic succedit me­dela quae sanct. Cypr. l. 1. ep. 1. judgement of God not to know our sinnes that [Page 62] we may repent. The first degree of happinesse, is not to sinne; the second, to knowe our sinnes, there in entire innocency to save, here followeth the medicine to heale. 2. In hearty sor­row for all our sinnes, without which we doe not repent. 3. In a constantDicitur [...] non ex de­licti confessione, sed ex animi de mutatione. Ter­tul. adv. Marc. l. 2. c. 42. change of the minde, purpose to sinne no more, andPenit [...]ntia er­go non verbis a­genda est, sed actu Ambr. ad cor. virg. c. 8. (Si sit ejus.) forsaking our evill waies, 'tis not only in saying God be mercifull to me, but in turning to him, that hee may shew mercy, who had not had any Saint, had hee not pardoned sin­ners; therefore the Prophet bids us search and try our waies & turne againe unto the Lord.

3. Apply the word of God home to thy conscience that thou maist understand thy sinne and misery comming on thee, and be toucht at heart, as Peters hearers were, Act: 2. 37.

4. Pray earnestly to God to take away the stony heart,Lam. 3. 40. which hindereth thy repentance and the comfortable effects thereof;Genes. 29. 8. this lieth like the cover on the wells mouth at Padan Aram till it be roled away, the flocks cannot bee watred: the rocks at Horeb could not yeeld a drop of water, till the rod of God smote it: nor can mans harder heart, one teare of faith­full repentance, untill God touch it.

5. Beware of living in, or relapsing into any knowne sinne, least the2 Pet. 2. 20. end be worse then the beginning: in such case it had beene better for thee, not to have knowne the way of righteousnesse, then after the knowledge thereof, to returue with the dog to the vomit.

6. Be sure thou forgive: 'tis theMath. 6. 14. 15. condition of remission of thy sinne, which Christ annexeth to thy petition for for­givenesse (as we forgive them that trespasse against us) and repea­teth it, to teach us the necessitie thereof: for if we forgive them their trespasses, your heavenly father will also forgive you: but if yee forgive not [...]neither will your father forgive your trespasses: ma­lice is strange fire which never came from heaven; no sacrifice of prayer can be acceptable therewith be resolved then (seeing thy daily infirmities put thee upon a daily asking mercy) to shew it, that thou maist find it: that thou be not with the evill servant (who would receive butMath. 18. 28. 34. shew no pitty) delivered to the tormentors for the exaction of that which thou canst never satisfie.

1 THe third benefit of the Church shall be the Resurrecti­on from the dead: in the first Adam all dye, Sect. I. in the second all live: hope of a joyfull resurrection is the [...] Cyril. catech. 18. root of all good workes, Act: 24. 15. 16. Act: 26. 6, 7.

2. It is necessary that sinne which brought death into the world like a viperous brood, eating through its mothers bow­els) should be destroyed by death: and as necessary, that sins kingdome so ended, all should rise againe, that they may come to judgement.

3. Resurrection is of the dead body of man: for first, death is not only a bare negation, but a privation of life (so dead, and livelesse differ) that only which had life, and after died, riseth againe. Secondly there are two sorts of dead bodies: the first sine potentiâ ad vitam, without possibilitae of rising againe so beasts dye, never to live againe: or in potentiâ ad vitam, in abi­litie once to rise againe, by the power of God so determining it: so man dyeth and shall assuredly rise againe: all men, elect, and reprobates, shall come from death, asGen. 40. 20. Pharaohs two ser­vants from their prison, one to honour, the other to execution: some to the joyes of heaven, eternall blessednesse of body and soule: the other to endlesseDan. 12. 2. Joh. 5 29. shame, and unspeakable tor­ments in hell sire, with the Devill and his Angells.

4. The samePessimus Sa­turninus dixit, animae salutem esse, &c. Irenae. body which dyeth, shall be raised againe: the same substance1. Cor. 15. 38 as the graine of corne: as God giveth every seed his own body: so Job saith,Joh 19. 26. 27. hee shall see his Redeemer with the same eyes: so they shall see Christ come to judge, who Rev. 1. 7. Phil. 3. 20. peir [...]ed him, only the Saint shall change for glory and im­mortality.

5. In the resurrection God will send outMath. 13. 41. his Angells, [Page 65] his harvesters to gather the elect from all parts. The last trump shall blow, the graves open, and sea & land give up their dead: it was shewed in the Prophets vision, Ezek: 47. 2. 3. &c. the dry bones lay scattered up and downe the fields, when the power of the Almighty breathed on them, the sinewes and flesh came upon them, the skinne covered them, and they lived: so shall it be in the resurrection of the dead. The power of God who made us all of dust, and infused a living soule into every one of us, will then1 Thes. 4. 14. bring back every soule into his own body: and so Christ who is the resurrection and the life will convent them, and set them before him in judgement who now sleep in death.Rom. 8. 11. He that raised Jesus from the dead, shall also quicken our mortall bodies.

The truth hereof may appeare. 1. From the word of God evidently testifying the same, Job: 19. 20. Isai: 26. 19. Dan: 12. 2. 1. Cor: 15. 1. Thes: 4. Joh: 5. 28. 29. The Apostle proveth it from divers grounds, as the preaching of the Gos­pell and our beleeving, which otherwise were vaine: but so great and powerfull an evidence of God's spirit cannot bee vaine. From the communion we have with Christ who isPer &c. sal­vatoris nostri Christi resurre­ctionem. [...] Just. Mart. q. & resp. ad Gr. risen (for we are indeed his members,Ephes. 5. 30. flesh of his flesh, and bone of his bone: he is the first fruits of the dead. Now in his manhood is our slesh and blood glorified: where he lives wee live; as he hath begun we shall follow) from the comparision of the first and second Adam—1. Cor, 15. 21. 22. as in Adam all dye, even so in Christ shall all bee made alive: from the power of Christ Phil. 3. 21. [...] able to subdue all things:—from the earnest of the spirit dwelling in us Rom: 8. 11. If the spirit of him that raised up Jesus from the dead, dwell in you, he that raised up Christ from the dead shall quicken your mortall bodies by the spirit that dwelleth in you: by the universality of Christs kingdome, to which all must be subdued. Ephes: 1. 14. The same is proved from the blessednesse of the dead, Rev: 14. 13. as also from that Christ saith, God is the God of the living, not of the dead, Math: 22. 31. 32.

2. The truth hereof may appeare from the consents even of the prudentVid. Virg. Aeneid. lib. 6. H [...] omnes ubi mille rotam vol­vere per annes, Laetheum a [...] sluvium deus [...] ­vocat agmin [...] magno & in­cipiant in corpo­ra velle [...]reverti. veniet iterum qui nos in lu [...]m reponet dies. Se­nec. ep. 36. heathen: much more of all the Saints seek­ing another city, Heb: 11.

[Page 66] 3. From the wisedome of God▪ which cannot be frustrate: now in vaine had he made man in his owne image had it beene to perish with so shore a life.

4. From the justice of God: if the body should not rise a­gaine then that which had sinned with the soule, should not alsoPhilosophi &c. illi quidem qui di [...]unt ani [...] esse: non sa [...]is mulcere me [...] sunt cum expar­te me redimunt. nam quae potest esse gratia, ubi non totus evasi. quae vita si in me opus Dei occidat. quae justitia si natur [...] finis mors sit err [...]nti, & justo vitae communis. Am­bros. de sid re­sur. c. 31. suffer with it: the blasphemous mouth, which hath so highly dishonoured [...]od; the raylers tongue, which hath wounded the innocent; the lying lips; the theevish and mur­derous hands, the mischievous head which hath beene a full storehouse of pernitious inventions, for here [...]ies, sch [...]smes, sedi­tions, ravage and oppression should escape the power of ju­stice, and eternally sleepe in the dust, without any sense of e­vill, as securely as if they had never beene stained with confe­deracy in sinne: a thought so vaine, as that the conscience of an heathen could not admit it, and can wee thinke that the poore afflicted, and tortured bodies of the Martyrs, bearing life and death theGal. 6. 17. markes of the Lord Jesus, shall never live againe and see a time of refreshing? Certainely justice must needs put great difference betweene the wicked and the just, and it must be true which God saith,2. Cor. 5. 10. We must all ap­peare before the tribunall of Christ, that every man may receive [...] 21. in his body, according to that which he hath done whether good or evill.

5. From the power of God with whomRom. 4. 7. Luk. 18. 2 all things are possible: he that made all of nothing, cannot he raise the dead? He that created cannot he change creatures? He made the dust of the earth of nothing, and man out of that dust,Idoncus est re­ficere qui fecit. Tertul and is his arme shortned, so that he cānot repaire who made of noth [...]ng: Considera au­thorem, & tollc dubitation [...]m. consider the agent and take away all doubting. Some in­stances (as praeludiums of the generall resur [...]ection) Christ made, to assure us, that he that raised the Rulers daughter, the widows sonne, Lazarus, and others appearing at his owne re­surrection, could, and would accordi [...]g to his promise, raise us also. He gave the Apostles (themselves then subject to morta­lity) power to raise the dead,Act. 9. 40. Tabitha andAct. 20. 10. Eutichus were examples, and shall not he who gave others this power, be able himselfe to doe the same? He made Aarons withered rod, as it were, rise againe from the dead, and [...]? Cyril. Catec. 18. shall not he raise Aaron himself.

[Page 67] 6. From the common course of nature, which is God's or­dinary power: the seed is sowed, lyeth long under winter clouds, except it corrupt it remaineth alone, but by a kind of yearly death and resurrection, every seed bringing forth its owne body; that, which without such changes, could have lasted but few yeares, continueth to the use of man, since the creation unto this present.

7. Lastly, from the consciences of the most obstinate un­believers, tell mee, Atheist, if there be nothing after death, why art thou so afraid to die?

Of these things we are to make these uses.

1. It must teach us to be afraid to sinne,Sect. III. death cannot con­ceale thee, thou must rise againe: Cain, Judas, Dives would think themselves happy, if with a thousand thousand deaths, they could but once die to live no more: it is a great part of the reprobates torment, that he cannot die, but must be rai­sed to an eternall torment of body and soule.

2 To be comforted against all pressures and calamities of this life, persecutions, imprisonments, sicknesse, sorrow, contempt, death: it shall not be long (be an impious, and ingratefull world nover so malicious) before a joyfull re­surrection shall assert, and acquit thee from all these grie­vances.

3. To use the deceased Saints bodies with humane and ho­ly reverence; not to handle them despicably, whom God will once glorifie.

4. To make death familiar to us by frequent meditation on our resurrection from the dead: feare not death, seeing thou shalt certainly rise againe: there shall be incorruption, glory, and immortality. See Psal. 16. 9, 10. 2 Cor. 5. 1.

5. Not1. Thes. 4. 13. to sorrow as men without hope for them that sleepe in Christ: remember they shall rise againe:Joh. 11. 25. 26. This was the very argument wherewith Christ (who shewed his sympathy at Lazarus grave, weeping with the living, if not for the dead) allayed the sorrow of Mary and Martha, and comforted them in their teares—I am the resurrection, and the life: he that believeth in mee, if he were dead, shall live—

1 WE are in the last place to beleeve that which is the end of faith the salvation of our soules,Sect. I. life everlasting: necessarily inserted, as the Corônis, and finishing the articles of our beleefe: why else should we beleeve our resurrection or any other article, but that in beleeving all the Gospell, we shal have eternall life?

2. The life of man, is that act of body and soule united, whereby he liveth: life in generall is either uncreated, (which is the Godhead, living of, and by himselfe, and giving life to all living) this is incommunicable to any creature, created life is that which is in, and by anothers power, as 'tis written,Act. 17 28. in him we live, move, and have our being: the life of man is ei­ther naturall; in this world sustained by such meanes as God hath thereto appointed: or spirituall which is our union with Christ, inchoate here, to bee perfected in the world to come, where we shall haveRev. 21. 23. Rev. 22. 5. no more need of any of the creatures to sustaine us: we have need for the present of the word and Sacraments to support our life of grace, but there1 Cor. 15. God will be all in all: all good, all happinesse,1 King. 6. 7. no noise of hammer was heard in Solomons Temple when it was raising, all was pre­pared before: so here shall be no noise of prophesie, or preach­ching, that shall1 Cor. 13. 8. cease: God will be our illumination, pre­servation, joy, and life, Rev: 21. 22. and in this life desire is never satis [...]ied, but there is theRev. 22. 2. tree of life, Christ Jesus, in the midst of the heavenly Paradise giving life to all, and silling all with such absolute blessednesse, that if all the joyes on earth, and an abstract thereof were present, we could no more desire them, then a prudent man could childrens rattles, Paul rege­nerate [Page 69] countedPhil. 3. all things vile and worthlesse in respect of Christ; how much more shall the glori [...]ied? As the Sunne eclipseth or obscureth all inferiour light, so doe the heavenly, all secular joyes, which like2 King. 2. 19. Eliahs mantle fall off, in our ascension to the things which are above.

Our blessednesse in this eternall life shall consist in

1. An absolute freedome from all wants spirituall and bo­dily. There shall be no ignorance of that wee should know, no unbeleefe,Sect. II. no diffidence in the mercy of God, no servile feare, no envy, anger, lust, corrupt affection: no sicknesse, paine, want, violence, oppression, injury, no sinne, sorrow, or effect of sinne.

2. Perfect knowledge of God: Moses could see onely his back parts: we see the effects of his wisdome, power, and good­nesse, the effence it selfe is incomprehensible: we see nowCor. 13. 12. but in part; there we shall see face to face,1 Joh. 3. 2. as he is: that is, as much as we can be capeable of.

3. Perfect love of God, for his owne sake; without mea­sure, because we shall knowe him as he is most amiable.

4. An absolute and perpetuallHeb. 4. 9. Sabbath: we keep one now every seaventh day, and at best wee fayle in our sanctificati­on thereof: but there shall be all holy, soules and bodies; yet shall not our life bee meerely contemplative, and inac­tive, nor servile, but eternally spent in the service of God, without lassitude, or irksomenesse, which was prefigured in Math. 12. 5. Priests officiating on the Sabbath without violation of the holy rest.

5.Phil. 3. 21. Glory of bodies and soules reunited: incorrup­tion, immortality, spirituall and divine life shallDan. 12. 2. 3. shine on us, as on Christ Math. 17. in his transfiguration; all cor­ruptible qualities being put off: and if the now visible parts of the heavens are free from corruption; how much more shall man in his glorious liberty, seeing heaven and earth were made for him? When Christ ascended, no corporall weight hindered him: when Elias beganne to bee changed,2 King. 2. 11. He ascended into a Chariot of fire, no elementary gravity hindred him: so shall our bodies bee freed from the burthen of first and second qualities, and all [Page 70] seeds of naturall corruption, and made active to move in Gods service, without let.

6. UnspeakablePsal. 16. 11. joy in the presence of God, and union with Christ: whatsoever we here enjoy, or rejoyce in, is but imperfect and transitory; there's ever some evill [...]. Synes. Eam quippe vi­tam aeternam di­cimus, ubi est si­ue fine felicitas. Aug. de Civit. De 1. l. 6. c. 12. mixed with our present good; some feare of loosing, or unexpected bitternesse in possessing; but there shall be perfect, and abso­lute joy without any mixture of evill to blast it. Eternall life isTota simul & jucundissima pos­scssie, &c. A­quin. 1. q. 10. 1. ex Boët. 5. de Conf an entire and most pleasant possession of all good: an unchangeable, eternall, reall, true, perfect blessedresse, which after millions of yeares expired, shall be as far from ending as at the first: if we thinke of more millions of ages then there have been minuts since time began; yet if they were ever to end, the expectation of a long deferred end, must leave joy lesse absolute: time wasteth what ere we suffer, enjoy, or doe: Hoc ipsum qd dicto quod seri bitur, quod religo de vita mea tollitur: quot puncta Notarii tot mcorum dam na sunt tempo­rum Hieron. l. 2. ep. nlt. Heliod. this which I write, dictate, or peruse, is taken from my life: but eternitie is infinite, and therefore—Solidum ex­istimandum est cui uihil decede­re, i. l perfectum cui nihil possit accedere. Lactan. l. 1. c. 3. nothing can be ad­ded, or taken from it, it being perfect: when Paul was taken up into heaven, he heard and saw, but things unutterable, 1. Cor 12. 4. eye hath not seene, nor eare heard, nor can the heart of man apprehend for present, the things which God hath prepared for them that love him, 1. Cor: 2. 9. Isai: 64. 4. 'tis easier to say what heaven is not, then what it is: 'tis not like this wretched world: the most secure & best condition of this life, is far short of the least joy therein: there shall be no more evill to embitter or discompose our happy soules. God shall wipe all tears from our eyes: there shall be no more feare of death, nor bitter parting of deare friends▪ no privation of any good, nor sense of evill: Unde nemo exit amicus, quo nemo admittitur inimicus. Aug. in Psal. 67. hither no enemie is admitted, hence no friend departeth.

The Rules we are here to practise, are,

1.Sect. III. Labour for true faith apprehending Christ, hee only is the way; none can come to the Father, but through him: Joh 11. 26. Whosoever beleeveth in him, shall not perish, but have everla­sting life, Joh: 3. 16.

2. Be holy if ever thou meanest to arive here: no uncleane thing can enter, Rev: 21. 27. Heb: 12. 14. 1. Cor: 6. 9. 10. Math. 5. 8. when the rich man asked Christ, Math. 19. 16. what good thing shall I doe, that I may eternally live? He replyed—keepe the commandements▪ holinesse isVia regni non causa regnandi. Bernard. the way to eternally life.

[Page 71] 3. Endure afflictions patiently: our2. Cor. 4. 17. momentary afflicti­ons shall cause a far more happy weight of eternall glory in the life to come.

4.Colos 3. 1. Set thy affections on things above, and learne an ho­ly contempt of this world, the fashion whereof continually changeth: that is true life which is unchangeably blessed: the most pleasant temporall life compared herewith is not to bee reckned life.

5. Here take comfort in all present distresses: joy shall come: when Joseph had made himselfe known to his brethren, the joy was so great that it pleased Pharaoh and all his ser­vants, Genes: 45. 16. howDebes prae a­more hujus ver [...] vitae, etiam de­solatam te puta­re in hoc seculo inquanta libet cjus felicitate verseris: nam si­cut est illa vera vita in cujus comparatione u­ti (que) ista quae multum amatur, quamlibet ju­cunda, at (que) pro­ducta sit, nec vi­ta dicenda est. Aug. ep. 121. c 2 Intt. great shall the joy be when all the Saints that ever have beene, shall meet together in the court of the king of glory, and Christ shall manifest himselfe unto us? If John Baptist not seeing Christ, with his bodily eyes, did yetLu. 1. 41. spring in his mothers wombe at the salutation of the blessed Virgin; how shall we rejoyce, when we come, not only to see him face to face, but to be fully and eternally united, to him?1. King. [...]. 40. At Solomons coronation there was such joy as that the earth range with the sound of them: but how unspeakea­ble shall our rejoycing be, when Christ, our peace, shall ap­peare in his kingdome of glory, of which shall be no ende? Certainely no wise and considering man looketh on any worldly joy, otherwise then on a dreame, and soone vanishing vision: but here shall be an interminable joy, which no sor­row shall ever interrupt, no time or age end: As the Psalmist saith ofPsal. 87. 8. Jerusalem, many excellent things are spoken of thee, O city of God: yet as the Queene of Sheba said of Solomons magni­ficence, I may of this life—1. King. 10. 7 halfe was not told me. Comfort thy selfe in all pressures of life and death: what ever thou now canst suffer, can be but short, but the happinesse of the life to come shall be eternall.

1 WE have considered those things which wee are to beleeve, Sect. I. that we may be saved; we are next to con­sider those things which we must doe to Gods ho­nour, our consolation, and assurance that our faith is sound: seeing that not not every one that saith Lord Lord shall be sa­ved, butMath. 7. 21. he that doth the will of God.

2. The things which we must do are comprehended in the Law, the first table whereof cencerneth our duty to God, the second, our duty to man: Among our duties to God, prayer is one of the chiefe.

3. Prayer is a divine worship, wherein we speake to God, in true humility and devotion of the heart, according to his will, in true faith, fervency of the spirit, through the merit and mediation of Christ [...]. Basil. in mort. Julit. begging the things we want, depreca­ting that we feare,Ephes. 6. 18. interceding for others, or1 Tim. 2. 1. giving thanks for that we or others have receaved. It is aAugust. in Ps. 85. Oratio iua est locutio ad Deum: quando legis, Deus [...]ibi loquitur, &c. Oratio est collo­qui [...]em [...]um Deo. Chrys. in Gen, 30. homil. collo­quie of the soule with its Creatour: when we read or heare his oracles, the holy Scriptures, he speaketh to us: when wee pray we speake to him. 'Tis a kinde of re [...]luous grace, which he on­ly giveth, who giveth the spirit of prayer, helpingRom. 8. our in­firmities, who know not what to pray as we ought: it is a Po­stilion for heaven passing betweene God and man; ariving in the moment 'tis sent out: nayIsay 65. 24. before we speake hee will an­swer, and while we are speaking, heare, who knowes all our wants before we aske: it is the Dove of the soules Arke, going and returning till it bring assurance of peace: it is theQuam multi eum sonant voce & corde multi su [...] Aug. in Psal. 119. ascen­sion of the minde to God, without which, bended knees, out spread hands, and eyes lifted up, the most decent and devout gestures with the most excellent compture and composure of words, are but worthlesse shells of religion, and vaine drawing [Page 74] neere to God with our lips, the heart being farre from him. Oratio cordis est non labiorii. The fervent intention of minde, the silent language of the heart, God heareth without any voice uttered:Exod. 14. 15. [...], &c. Er. Naz. Orat. 15. when Mo­ses was in an exigent at the red sea, we read of no vocall pray­er, yet God said—wherefore cryest thou unto mee? 'Tis better pray in silence, then in attention of minde. God heareth the heart: what can lowd words availe where that is mute?

4. He that will walk with God, must often pray, and heare▪ prayer like Jacobs ladder, lands thee in heaven, and sets thee in Gods presence: and the foot thereof is in humility.Sicut enim superbi a omni­um sons malo­rum est, ita hu­militas cuncta­rum origo vir­tutum. Chrys. in Math. hom. 15.—humili­tate suppositâ, tutissim [...] cuncta alia superponit aedificans [...] hac verò subducta, etiamsi ad ipsum usque coelum conversationis sublimitatē per­venias, simul omninò—in fi­nem pessimum relabuntur. ib. The foundation of all vertue, without which, whatsoever, and how high soever is built, is but magnificent confusion: Pride cast the apostate Angells from heav [...]; how easily shall it keepe the presuming Pharisee thence? The Publican going home justifi­ed, only as a selfe condemning sinner, not worthy, nor daring to lift up his eyes to heaven, but crying God be mercifull to mee a sinner, sheweth humility to be a safe vertue.

5. God's spirit inditeth and giveth audience to our pray­ers. This is confidence we have in him,1 Joh. 5. 14. if we aske any thing according to his will, he heareth us: prayer is a divine antidote and remedy against the venome of sinne; grounded on Gods promises; extracted and gathered out of the Eden of his word, whence we must collect both lawes to forme, and matter to furnish our prayers, if wee will bee heard: some thinke 'tis e­nough to say the words, but therein may be the sacrifice of fooles, and vaine babling of hypocrites. The more excellent the worke is, the more prudently it ought to bee performed: here is great fruit or danger: let us therefore seriously marke the conditions of prayer, which must be,

Sect. II. 1. In true faith without doubting:Mark. 11. 24. Luk. 11. 9. Whatsoever yee aske in prayer beleeving yee shall receave it: which hee that doubteth cannot, Jam: 1. 6. 7. Jam. 5. 15. the prayer of faith shall save the sicke.

2. In fervency of spirit:Rom. 12. 11. it is a spirituall incense, and must have the heavenly fire of zeale, to make it an ascending, sweet savour to God as was shadowed out in the Leviticall incense, and the whole burnt offerings which they called [...] Sacri­ficium quod to­tum combur [...]ba­tur, as in altum ascendebat. Pagn. The saur­ex Kimchi. ascensions which could not be offered without fire, nor might with any but that which came from heaven, the fervency of Gods owne [Page 75] spirit in us.Jam. 5. 16. The effectuall fervent prayer of a righteous man availeth much. But he that asketh, drowsily fearefully, and diffidently, cannot obtaine, because he distrusteth Gods pow­er, mercy, or truth: and let me tell the secure man here, he that is cold and negligent to performe this duty in health, peace, & prosperity, shall hardly be confident of audience in sicknesse & affliction.

3. In the spirit.1 Cor. 14. 15. See there v. 2. 3. 4. 5. 9. 14. I will pray with the spirit, and I will pray with the understanding also: that is with hearty and intent de­votion to God, who looketh on my thoughts, and heareth the petitions which his own spirit dictated: I will pray to my own and others understanding who joyne with me in prayer: with­out this we offer the sacrifice of fooles, not knowing, or inten­ding what we say: nor can the present conception, or saying prayers by roat of heart, make them spirituall, if the spirit and inward man pray not: and with this inward sense and intenti­on of the minde set formes of prayers may also be praying in the spirit: wee readGen. 24. 60. Ruth. 4. 11. Numb. 6. 23. &c. many formes in the holy Scripture. Aaron and his sonnes were prescribed a forme of blessing the people—The Lord blesse thee and keep thee, the Lord make his face to shine upon thee, and be gratious unto thee: the Lord lift up his countenance upon thee, and give thee peace. And doubtlesse Aa­ron and his sonnes did as often as occasion served, pray the same prayer in the spirit, and intention of minde, and were heard of God: in the solemne fasts, the Prophet saith—Joel. 2. 17. let the Priests the ministers of the Lord—say, spare thy people, O Lord, and give not thine heritage to reproach—and I doubt not but the Priests using those very words (as we now may) did pray effe­ctually and in the spirit. The Psalmes are many of them set formes of prayers, and thankesgivings, endited on severall oc­casions and appointed for the Churches use: and surely as Da­vid and others used them (though set formes) to God's glory, and sang them in the spirit and so doe we: and why shall I not beleeve that Paul did sing these same Psalmes, (as he saith, I 1 Cor. 14. 15. will sing with the spirit, and will sing with the understanding also) and intimate the singing of the same by usColos. 3. 16. Ephes. 5. 19. with grace in our hearts to the Lord? I finde no precept for singing or prai­ing ex tempore: I finde many prayers of the Saints recorded in [Page 76] holy writ; for what? Except to teach us imitation? Above all is that sacred form, which Christ (intreated to teach his disciples to pray) taught them and us: we have no Scripture obliging us to conceaved prayers intimating them only to be spirituall; or prohibiting set formes, as not spirituall: we have expresse Scri­pture for set formes. The most spirituall prayer is that which is so indited, and by the Spirit helping our infirmities, so utte­red, that therein our hearts and mindes be attentive to God's holy presence, and that which we pray, this may bee in the heart without words uttering it, or in words conceived, writ­ten and red: for the spirit of God as well worketh in writing as speaking: as appeareth in his dictating the Scriptures: nor is the writing of prayer to be read, any more a restraining the Holy Ghost, or straitning it, then the writing of the Scriptures to be read. Nor can any man reasonably thinke that Gods will is to endite holy prayers by the inspiration of his Spirit, which might not be as well read, as spoken; or which 'twas lawfull once, or sometimes to use, but no more, or not alwaies on occasion; seeing Christ three times together, prayedMath. 26. 44. the same words, and said,Luk. 11. 2. Math. 6. When ye pray say, Our Father which art in heaven, &c. on two severall occasions prescribing the same form: it skilleth not if we pray in spirit whether the eie by rea­ding, the memory by exhibiting spirituall habits and impresses of the soule, or the inventiō do furnish the tongue with praior: though herein mans frailty be very considerable; whose indu­stry in studying to pray, as well as to preach for the peoples e­dification (I shall believe) God equally blesseth by the assi­stance of his spirit: infirmities all men are conscious of: who is sufficient for these things? he that prayeth, may have some fai­lings, now the more solicitous he is of words, & form (for their sakes who heare him pray) probably the lesse attentive his thoughts are to God: so that he may endanger, the life, vigour & efficacie, or substance of prayer, by reaching after a circum­stance, without which it might be a truly spirituall and accep­table prayer: for who can deny but that the Lords prayer or a­ny other set form in holy Scripture or elswhere, endited by the spirit of God, assisted by the same, & faithfully said, in the silent language of the heart, or in words pronounced before men, is [Page 77] a spirituall prayer? who can reasonably affirme, that without the attention of the mind, or in case of deviation & wandring thereof, any conceived prayer can be spirituall, either to him that heareth & saith amen, or to the speaker: so that, if a set form of prayer, be endited by the assistance of God's spirit (which is to be exam [...]ned & tried by its consent with the holy Scripture) & repeated by the assistance of the same spirit, & [...] [...]derstā ­ding & intentiō of the soule, it is to God, a spiritual [...] prayer: & to our sense it must be so, except we will examine prayers by the eie: for who, behind a curtain could discern the difference between a new prayer conceived ex tempore, or penned & read?

4. With a sincere heart: they who pray toMath. 6. be heard of men have their reward; they who under colour of long pray­ers Match. 23. 14. devouer widowes houses, shall have it among hypocrits. The Emblem of prayer was,Pier. l. 34. an heart upon an alter: a bro­ken heart is a sacrifice to God: but it must be sincere: prayer is the soules incense, Rev: 8. 4. which was to bee made pure and holy Exod: 30. 35.Psal. 17. 1. attend unto my prayer that goeth not out of feigned lips.

5. With expectation (God sometimes long exerciseth the patience of his children,Amat enim Christus diu re­quiri. Amb. de virg. l. 3. (si sit ejus liber.) deferring that which he meaneth to give) and subjection to Gods holy will, who without errour seeth what is best, so cannot we: without fainting and giving over (as Christ declared in the parableLuk. 18. 1. 1 Thes. 3. 10. 1 Thes. 5. 17. of the widow whose importunity moved the unrighteous judge to doe her justice because God will exercise our faith and patience: and this was figured out in the perpetuall incense, Exod: 3. 8. so must it be also without vaine bablings,Math. 6. 7. tautologies, and re­petitions, as if one should be heard for his much speaking▪ no sacrifice could be acceptedLevit 8. 13. Mark. 9. 49. without salt: the meaning was God loveth not the unsavory sacrifice of fooles: therefore Eccles. 5. 1. be not rash with thy mouth, and let not thy heart be hasty to ut­ter any thing before God: for God is in heaven and thou upon earth, therefore Non multilo­quio, sed consci­entiâ, &c. Hi­lar. Can. 5. let thy words be few, a fooles voice is known by the mul­titude of words. Herein hath that saying of the Apostle place, 1 Cor. 14. 19 I had rather speake five words with my understanding: Math. 6. 7, 8. Christ forbad as vaine repetitions in prayers, so by the instance of the heathens, all thought of being heard for much speaking—Be yee therefore not like unto them: [Page 78] it isChristianos in Egypto crebras quidem orationes habere, sed eas brevissimas. Aug.—ne tva vi­gilantèr erecta quae oranti pluri­mum necessaria est, per producti­ores moras [...]vmescat atque [...] tetur intentio: ac per hoc [...] ipsi satis ostendunt, hanc inten­tionem sicut non est obtundenda se perdurare non potest, ita si per­duraverit, non citò esse rumpen­dam [...]a [...]sit enim ab oratione mul­ta loqu [...]tio, sed non desit multa precatio si fervens perseverat in tentio: nam multum loqui, est in orando, rem necessariam su­perfluis ager [...] verbis: multum autem precari, est ad eum quem precamur diuturnâ & piâcordis exercitatione pulsare: nam ple­rumque hoc negotium plus g [...]mi­ [...]ibus quam sermonibus agitur, plus fl [...]tu quam a [...]atu. August. Probae ep. 121. c. 10. noted of the antient Christians in Egipt, that they u­sed frequent but very short prayers: probably lest they should by any deviation of the minde, pro­fane instead of praying. Our Church in her pub­like Liturgie, used not any long, but almost all short formes of prayers, Minister and people by often concluding in the name of Christ, and say­ing amen, might be stirred up to attention, which is the life of prayer, it being not so easie to loose ones selfe in a short attention as in a long, in which some incogitancie or spirit of slumber is too apt to obrepe and come uponAct. 20. 9 Eutychus [...]; yea Christ found theMath. 26. 40, 41. best Apostles slumbring some times, though the spirit were willing: there­fore hee, who out of the infinitude of spirit Colos. 2 9. which dwelt in him bodily, used by himselfe alone, toLuk. 6. 12. spend whole nights in prayer, when heLuk. 11. 2. &c. taught his disciples to pray, considered, and complyed with their infirmities, and prescribed them so short a forme, that even childrens memo­ries serve them to repeat it: there is, as in the bo­dy, so in the mind, a definite strength and ability to performe their severall offices, to [...] which that which wee undertake is discreetly to be propor­tioned: and here, we may not so long pray as to dull the at­tention of the mind, in which is (as I said) the life of prayer, nor cease where the spirit of God, by giving us fresh, and un­wearied vigour, inviteth us to a continuation in our prayer, Aliud est ser­mo multus, aliud diuturnus affectus, nam & de ipso domino scriptum est, quod p [...]rnoclavit in o­rando, & quod prolixius orave rit. ib Aug all long prayer is not much babling: all is to be valued by the affection, not the words: words are necessary in respect of our selves, and others praying with us, that they may know how to joyne in petition with us,Nobis ergò verba necessaria sunt—non quibus dominum, seu docendum, seu flectendum esse credamus. ib. Aug. c. 11. init. not that we can thereby enforme God: 'tis the heart that looketh on, the faith presen­ting him the merit of Christ for which he heareth us, and the intention of a serious mind sensible of its owne wants, and de­pending on his help, without which he will not heare us.

[Page 79] 6. In charity with all men, enemies not excepted. Math: 5. 44. malice is strange fire, Levit. 9. 24. which came not downe from hea­ven, Levit: 10. 1. Jam: 3. 14, 15. 17. whosoever offereth therewith shall beLevit 10. 1. &c. 1 King. 18. 38. 2. Chron. 7. 1. cut off from Israel. Charity is that heavenly fire on the Altar which must never goe out, Levit: 6. 13. 1. Cor: 13. 8. ThereforeMath. 5 23. 24. if thou bring thy gift to the altar and remem­brest that thy brother hath ought against thee: leave there thy gift before the altar, Math. 6. 14. and goe thy way, first be reconciled to thy bro­ther, Genes. 43. 3. and then come and offer thy gift: for saith Christ, if yee for­give not—neither will your father forgive you: upon the matter he saith unto us, as Joseph once to his brother [...] yee shall not see my face, except your brother be with you.

7. It must beMath. 16. 41. Colos. 4. 2. Ephes. 6. 18. Vigilat hostis dormis tu? Aug. in Psalm 65. with watching. The subtile enemie wat­cheth to lead away thy thoughts, by suggesting something contrary, or impertinent to thy prayers; so depriving thee of the fruit thereof. Prayer must be with great intention of the minde to God, which cannot be, except we exclude all other busie thoughts, as Christ did the tumultuous multitude at Jai­rus house: we must, when we are to offer this spirituall sacri­fice, leave all other businesse, as Abraham did his servants at the hill foot, to wait for his returne to them againe: we must in­cessantly drive away all suggestions of other thoughts, by per­petuall ejaculations,Genes. 22. 5. asGenes. 15. 11. he did the fowles which fell upon his sacrifice: for then only, we cry withall our heart to God, whenQuando ali­unde non cogi­tatur. Aug. in Psal. 118. we thinke of nothing else: that prayer appeaseth not, but provoketh Gods anger, wherein weeQuando aliud cogitat aliud lo­quitur— speake one thing, and thinke another, the heathens by the twilight of na­ture, so much abhorred perturbation, or distraction in their false worship, thatAmbros. de. virg. l. 3. Ale­xandro sacrifi­cante puerulum barbarum qui ei lumen accende­ret, excepisse [...] ignem brachio: atque ad [...]isto cor­pore [...] immobilem tanta in puero barbare [...] sciplina revo­rentie. Alexanders page, holding a torch there­in a sparke falling on his naked arme, hee rather suffered the paine of burning, then the least disturbance of that service: we must come to prayer with the most calmed affections: in smooth waters, you may behold the heaven, and glorious lights thereof, but in the troubled, all appeareth wreathed and confused: 'tis so here: any extreame passion discomposeth the soule, and rendreth unapt for prayer.

8. Cheifly our petitions must bee presented by the great Master of requests, Christ, Joh. 14. 13. Joh 1 [...]. [...]3. Whatsoever yee aske in my name [Page 80] that will I doe: he presenteth our prayers, theRev. 8. much sweet odours in the golden Censer, his own unvaluable merit.Joh. 16. 26. Hee prayeth the Father for us: he is the faithfull high Priest over the house of God for ever, toExod 28. 29. 30. beare our names and remem­brance on his breast-plate: there is but this one mediatour be­tweene. God and man, they that goe to others follow lying va­nities, and forsake their mercy:1. Tim▪ 2. 5. Jacob obtained the blessing in his elder brothers garment, so must we in the merit and medi­ation of Christ.

9. Our prayers must be for that which concerneth God's glory, and our salvation, absolutely: for th [...]ngs temporall con­ditionally, as these are in subordination and relation to them: so farre as may stand with God's honour, & our sou [...]es health: so taught he us by preceptMath. 6. and example, to say,Math. 26. 39. thy will be done: we many times pray for that which God denieth in mercy: it were not good for us to obtaine it: it made some so­ber Non quae volo sed quae sunt u­tilia E [...]ertere domos totas op­tantibus ipsis dii faciles, &c. Iuvenal. Sat. 10 heathens pray in generall for that which was good, and leave the choice to God: we must pray not to informe an om­niscient God, but to performe the parts of dutifull children, ever with subscription to his will, who best knoweth what is good for us:Sic vive cum nominibus, tan­quam Deus vi­deat, sic loquere cum Deo tan­quam homines audiant, Senec. ep. 10. f. aske nothing of God, but that thou maist pray for before all men.

There are many motives to incite us to fervent prayers.

Sect. III. 1. Our owne necessities and others: necessitie cryeth to thee as that master of theJona 1. 6. Joppa shippe to Jona in the storme— What meanest thou O sleeper? arise call upon thy God that wee pe­rish not: Charity bids thee pray for others, though God have no need of our prayers, wee have of his mercy and blessings, which we will give whe [...] wee in faithfull prayer acknowledge his power to give, and his mercy to grant; which is our depen­dance on him: without his helpe and blessing, no creature can helpe2 King. 6. 27. (if the Lord doe not helpe thee, Whence should I helpe thee? Said the King of Israel) no not the bread which thou hast in thy hand can nourish thee: therefore hee taught rich and poore to say,Math. 6. give us this day our dayly bread [...] he gr [...]th it, and power to nourish.

2. Admirable is the powerVide [...]t qui valt. [...]pist. Mer­ci [...]per [...]ad [...] testa­tur Christianos victoriae Roma­norum causam suisse. Justin. Mart. Apol. 2. of prayer: it calmeth the surges of a troubled spirit. Takes men up to heaven in holy­rapts. [Page 81] it inclineth heaven to earth: shuts the lyons mouths: Act. 12. 5. opens the prison doores:Amal [...]ch pre­cibus d [...]bellatur Origen. beats the fiercest enemies: while Moses hand was held up Israel prevailed: David ar­med herewith, beat the overgrowne champion of Gath: Jo­shua hereby fetchtArmaturam è coe lo. Moses co [...]tra Amal [...]ch non gl [...]dio, sed ora­tion [...] pugnavit. Hieron. [...]. 2. ep. 24. ammunition from heaven, and the Lord cast downe hailestones from heaven to destroy the ene­mies: the Sunne and Moone stood still: the Starres in their order fought against Sicera. It was the answerPri [...]s votis hostes quam ar­ [...]is vincendos, Iust. hist [...] 20. of the O­racle to the Cretians, that their enemies must be conquered with prayers, before they could with armes. Prayer is the key of heaven: Eliah hereby shutt, and opened it for raine; itMark. 9. 29. Math. 17. 21. casteth out devils which can no otherwise but by fast­ing and prayer, be cast out. Prayer is a sacrifice to God, a re­liefe to the supplyant, a scourage to the devill: 'tis the Bath­sheba of heaven, which can receive no repulse,Gen. 20. 17. Abraham interceeded for the impious Sodomites, and Abraham gave over asking, before God gave over granting, and condescen­ding: when Moses prayed, God said,Exod. 32. 10. Let mee alone, that I may destroy them, Quando dicit dimi [...]te m [...], o­ste [...]dit s [...] ten [...]ri posse ne faciat quod minatus est: Dei e [...]i [...] potentiam servi preces impedi [...] ­bant. Hieron. lib. 2. ep 18. as if he had laid violent hands of God's judgements, and by prayers arrested his justice. His mercy like that oile. 2 King. 4. ceaseth not increasing, while there is any vessell to receive it: ifLuke 18. the widowes importunity could incline an impious judge to justice: how much more shall ours, a righteous God, to mercy? If we who are evill will give our children good things, how much more will God, who cannot erre in giving? prayer obtaineth the spirit of san­ctification. Luk. 11. 13. wisedome, Jam. 1. 5. deliverance from troubles, Psalm. 50. 15. for our selves and others Act. 12. Jam. 5. 15. health in sicknesse: blessing in health, remission of sinnes: it must needs be so, seeing hee inviteth us to pray, and promiseth to heare our prayer: he isPsal. 144. 18. nigh unto all them that call upon him in truth. Christ inter [...]edeth for us. Cicero. A [...]t. 7. in Verre [...]. when Aquilius brest was opened before the Roman Judges, and he but shewed the wounds received in their service; it enclined them to mercy, and recovered the almost forlorne cause: what shall not the merits of Christs wounds perswade with God? O that he would say to my soule, as he did once to Peter, before his temptationLuk. 22. 32. I have prayed for th [...]e that [Page 82] thy faith faile thee not. Let the Lyons yell, & the powers of hell muster up against mee, if Christ pray for mee, I passe not who is against mee. My addresse is to him, and my dependance on him,Emil. Prob. no man might come to the Persian King, but he must first solicit the second in the Kingdome, but Christ saith, Math. 11. Come unto mee: thou shalt need no other mediatour: fer­vent prayer never returneth empty; it bringeth us either that we aske, or something better in the fervencie of spirit it ascen­deth like theJudg. 13. 20. Angell in the [...]lame of Manoahs sacrifice, and doth wonderfully: it saith as wrastlingGen. 32 26. [...] Sept. Jacob, I will not let thee go except thou blesse mee. It was a motive to1 King. 20. 31. Benhadad to sue for quarter, we have heard that the Kings of Israel are mercifull Kings, therefore he sent and obtained, we have heard, and certainly knowne, that God is abundant in mercy; why are we silent? whenExod. 34. 35. Moses came down from talking with God, his face shined: never stay wee with God in the mount by hearty prayer, but our soules bring away some di­vine lustre, and heavenly beauty on them: some secret joy, as­surance of obtaining, and confidence to persevere.

But some may say,Object. 1. I have long prayed, and yet obtain not. I answer, the rule is, that hee will speedily answer, and grant according to his promise:Isay 65. 24. Before they call I will answer, and whiles they are yet speaking I will heare: nor will he delay, except in case that,

1. The obstruction be in our selves: as when we continue in sinne, and repent not: when our faith and patience is not throughly exercised: and then it concerneth us to amend, and learne patience, considering that God hathNonnullis quippè impati­ [...]ntibus Domi [...]nus Deus, quo [...] petebant conces­ [...]ic iratus. Num. 11. 33. Aug. ep. 121. c. 14. sometimes granted the requests of impatient men in his anger; and that it is best which God will, not that we: andSi aliquid con­traquā oramus acciderit, pati [...]ntèr ferendo, & in omnibus gratias agendo, hoc potiùs oportuisse, quod Dei, non quod nostra voluntas habuit m [...]uimè dabitare debemus. ib. Aug. when any thing happeneth contrary to our desires, to bear it meekly and give thankes.

2. That he deferreth to our greater advantage, meaning to recompence that delay, by multiplying the blessing▪ so was it with the pooreMath. 15. 22. &c. Canaanite, whose importunity would receive no denyall, I am not sent but to the lost sheep of the ho [...]se [Page 83] of Israël, then a reproach: 'tis not meet to take the childrens bread, and give it to dogs, Cum aliquando tardius dat, cō ­mendat dona non negat, diu desi­derata dulcius obtine [...]tur, cito autem [...]ata vi­leseunt Aug. de verb. Domini in Math. 5. Obj. 2. yet at last to her praise, as long as that Gospel shall sound in the Church of God, and to [...]her con­firmation to eternity she heard, O woman great is thy faith, be it unto thee as thou desirest.

Some urge, I have many times, and long prayed, and find no fruit, nor successe, but rather things contrary.

I answer, there may be many causes hereof: 1. It may be you performe not the conditions of prayer: yourCla [...]orem po­tius cordis opor­tere esse, non vocis, &c. Hilar. in Psal. 118. mind wandreth: you waver or wax faint in prayer: if Moses but let downe his hands Amalecke prevaileth: you pray not in spirit, your heart is not upright:Verè tunc tibi attendit, [...] ipsum qu [...]ris, non quandò per ips [...] ̄ aliud quae­ris, August in Psal. 76. you seek God only for the worlds sake: you want charity, you pray not in faith: See Num. 20. 12. 2. It may be you aske somethings, which ob­tained would hurt you, as children crie for knives or fire. Et mis [...]ricor­ditèr auditur, et mis [...]ricorditer non auditur, ex­auditur diabolus et nonexaud [...]tur Apostolus (Job. 1. 2. Cor. 12.) exaudivit cum quem dispo [...]bat damnare, & non exaulivit cum quē volebat Sa­nare: nam aeger petit multa à medico non d [...] medicus, &c. Aug. in Ps. 8 [...]. He both mercifully heareth us, and mercifully denyeth: the Physitian better knoweth what is good for the patient: we have all begged mischiefes, if God had not denyed in mer­cy, we had long since perished by our owne des [...]res: you that are so impatient, because God granteth not what you desire; come to the Scriptures you shall find, the devill was in some case heard, & the Apostle not heard, God heard him whom he had damned, and heard him not, whom he would heale & save.

3. It may be you aske something good to an evill end: you aske and receave not, because you aske amisse,Non t [...] [...]x [...]u­dit al volunta­tem, sed exaudit ad salutem. ib. exp. in Joh. ep. tr. 6. Ideò non dat, [...]e obsit quod dat. Aug. in Psal. 144. that yee may consume it on your pleasures: Jam: 4. 3. 4. It may bee you are deafe or carelesse to the word of God: if you continue in mee (saith Christ) and my words in you yee shall aske what yee will, and it shall be done unto you, Job: 15. 7. thePs. 34. just cryed and he delivered them, 'tis the prayer of the righteous which availeth much, Jam: 5, 16. therefore saith the Apostle, let every 2 Tim. 2. 19. one that calleth on the name of Jesus depart from iniquitie, and, I will that men pray every where, lifting up holy hands. Sanctity, like thatExod. 17. 12. stone which Aaron and Hur put under Moses fainting hands, supporteth our prayers with assurance of obtaining: his prayer isValidior op [...]ris quam oris vox Bern [...]. Cant Ser. 59. powerfull whose cause, tongue, action, and life speake for him: the Oratours rule is, [...]anus loquitur. the hand [Page 84] speake's; & injuries cry for revenge (such a voice hadGenes. 4 7. Abels blood, so almes deeds for mercy;Act. 10. 4. Cor [...]lius beneficence did so, thy prayers and thy almes are come up for a memoriall before God: prayer flyeth up to God with Cherub's wings; faith and fervency: but must have hands under those wings:Se [...] ut a [...] au [...]res Dei via [...] precibus facia [...]is: vigilantius stu­dendum est ut voces actibus adjuventur: nam majus sit oratio, ubi pra [...] est a­ctio, G [...]eg. in ep. 44. [...]. 9. bee thou holy and attentive to Gods word, and thou maist bee confident of audience with him: otherwise hee will say, when you make long prayers, I will not heare you: prayer is the soules soveraigne balme, but cannot cure where any splinter remaineth in that wound: where any intention is to continue in sin, no prayers are heard.Levit. 13. 45. See Prov. 10. 5. 11. The Lepers mouth, by the Law was to be covered: sinne thy soules leprosieQuid justius? non au [...]ivimus, non respeximus, non respi [...]imur. Salv. de gub. Dei. l. 3. stops thy mouth and therein, thou but awakest Gods justice to punish thee: it made [...]. Bias. apud Laert. l. 1. c. 56. the heathen in the storme say to some debauched fellowes when they prayed, hold your peace, least God should know such wicked fellowes sailed here. Psal. 50. To the ungodly, God said, what hast thou to doe, to take my covenant into thy mouth see­ing thou hatest to be reformed? 5. It may be God denieth what you aske, that he may give you something better. It is indeed a bitter triall to pray and have no sense of being heard: I con­ceave thatPsal. 22. 1. made David expostulate with God, as if he were forsaken: but let a man consider what God hath done to his dearest servants: O that Ismael might live in thy sight, cryed faithfull Abraham: God giveth him an Isaak, a blessed seed: Moses prayer could not obtaine his entrance into Canaan, it obtained his present entrance into heaven: he many times de­nieth our wills, that hee may accomplish his in our salvation: Si verè Deum invocasti, certus esto, quia id fortè quod [...]ol [...]bas tempo­ralitèr ideo non delit, quia non [...]ibi pro [...]crat: aedificetur in hoc cor vestrum &c. ne incipiatis tristes facti, ve­luti fraudati desideriis ve [...]stris, ire indignation [...]m contra Deum. Aug. in Psal. 85. non exaudit a [...] voluntatem ut exau [...]iat ad sanitatem qui talla peccatorious lat quid cum putas servare [...]idelibus suis?—Servat non [...]rtam sed [...]xlum—scipsum qui fecit coelum. ib. he denieth temporall things that profit not, that hee may bestow eternall. Be not dejected, not [...]illed with indignation: but consider how God giveth lands, fruits, health, children, plenty, and the like to them that daily blaspheame him: he that gives such things to sinners, what th [...]nkst thou he reserveth for his children? Certainly not earth but heaven; I say he meaneth to give himselfe to thee; if he removes the lets, that he may so doe, art thou impatient?

Againe some will say, as Moses, Exod. 4. 10. I am not eloquent; to form [Page 85] a prayer. I answer, there are many formed already for thee: but canst thou say lesse then the poore Publican: God be merci­full to me a sinner: say that, as he did, and it shall be enough for thee to goe home justified: what was the meaning of that cau­tion in the Law,Luk. 18 13. that he might,Le [...]it. 5. 6. 7. offer a paire of turtles, who had not a sheep; but that God will accept, if we offer the best we can, be it never so litle. If thou have no more, offer a con­trite heart. I shall never beleeve him destitute of happy audi­ence with God, who looking on the merits of Christ interce­ding for him, can but weepe; those teares have strong cries: why else doth David mentionPsal. 6. 8. the voice of his teares? Pow­erfull prayer, is more in the groanes of the spirit, then rhetori­call elegancies, more in weeping then speaking.

There are certaine rules of practice hereto nece [...]ary.

1. Before Prayer: 1. Meditate on the gracious promises of God:Isti duo dicipossunt oratio & meditatio, &c. Bern. de duob [...]discip. Luk. 24. 13. meditation and prayer are like the two Disciples go­ing to Emaus, wh [...]le they are conferring, Christ joyneth him­selfe to them, and like1 King. 18. 43. &c. Eliah and his servant on Carmel, one obtaineth, the other discovereth the blessing comming.

2. Forgive all thine enim [...]es: give those that w [...]nt thy help: forgive those that offend thee: put out all bitternesse, and de­sire of revenge out of thy soule: count it the most divine victo­ry to overcome thine adversary with vertue and goodnesse.

3. Set thy selfe in the presence of God: remembring thine owne vilenesse and guiltinesse. Thinke of the dreadfull Maje­stie of God before whom thou art to appeare: before whom are thousand thousand glorious Angels, those unseene messen­gers of his, who see and heare thee.

4. Disburden thy minde of all cares and thoughts of this world, prepare thy heart to thinke only of heavenly things.

5. Humbly and heartely begge pardon for all those sinnes which have interc [...]pted his grace, and made thee lesse apt to pray, and thy former prayers lesse fruitfull.

6. Compose thy body to that humble gesture, which may best serve to expresse thy high reverence of body and soule, & to stirre up the greater devotion in thy selfe and others.

7. Entreat Gods assistance and the evidence of his spirit to helpe thy infirmities, and to prepare thee to pray faith­fully.

[Page 86] 2. In prayer. 1. Lift up thy soule to God: call upon him with thy heart;See [...]ose. 7. 14. fix thy thoughts in heaven: and as much as hu­mane infirmitie can attaine to, turne thee to looke upon the throne of God through the merits of Christ, at the right hand of God, receaving and presenting thy requests to him.

2. Watch over thy thoughts, and diligently fetch them in from their extravagancies, and wandrings out, forcing them in­to an ardent attention.

3. As oft as Satan distracteth,Christ will have us when we pray sh [...] the doore: Math. 6. 6. but I thinke (saith Bern de nat. Dom. Ser. 3.) that he who shut the heaven by his prayer, could not shut out distracting thoughts from his prayer. Fa­cilius est coe­lum obsera [...]e quàm animum. ib. Psal. 85. 8. in a briefe ejaculation and quick flight of a thought, desire the Lord to reprove and re­straine him, and to assist and help thee.

3. After Prayer, let thy heart

1. Thanke the Lord for his gratious assistance.

2. In an ejaculation, pray God to passe by, and forgive all thy failings.

3. Resolve to wait Gods leasure (and to subject all thy de­sires to his holy will) for the time and manner of his grant.

4. Attend what answer God giveth either

• 1. More confidence of obtaining,
• 2. Cheerefulnesse of spirit, and resolution to trust in him, what ever he pleaseth to doe with thee.
• 3. More fervently to persevere in prayer.
• 4. A constant resolution carefully to examine thy waies, in case thou art sensible of some obstru­ction and let to thy obtaining.
• 5. Granting thy requests, that thou maist acknow­ledge his mercy and glorify him, and thence ga­ther future assurance of being heard in the like or other necessities.

Thus enformed and prepared loose not the comfortable suits of dayly prayers, by foreslowing thy opportunity of cal­ling on God while he is nigh: every houre will serve hereto: but be sure thou set apart some: specially the first and the last: every place hath served God's children in necessity: the lyons denne, the prison, the belly of the Whale, the Babylonish for­nace, the midst of the sea. So may the way thou travellest on; the bed thou liest on: but if it be in thy choice, take that place which is freest from distractions, most decent, private and ac­commodate, [Page 87] whether thou prayest alone, or with thy family: 'tis never importune to any state or condition: it will make thy prosperity secure, and thy afflictions tolerable: only, when ever thou prayest, doe it, as with deepest sense, so with greatest humility and reverence of body and soule; in as [...]urance of God's mercy. He that dares speake to thee (said the souldier to Caesar) knowes not thy Majestie: he that dares not, thy Cle­mency: He knowes not the dreadfull Majestie of God who dares any way be prophane or irreverend in prayer: and hee is ignorant of Gods mercy, who will not be confident to pray unto him.

1 SInne (to Gods dishonour,Sect. I. and mans misery) invaded the soule principally by the eare: and it is Gods pleasure to beat it out againe by the same doore: that as in our first parents, we heard Satans seducements to our ruine; so for our repaire, we should heare the voice of Christ, Deut. 32. 47. which is our life—Deut. 4. 6. our wisedome, and blessednesse if we keepe it.

2. No word can binde and stay the conscience, direct to [Page 90] salvation, comfort the soul, and make a man truly wise, but only thatCui falsum subess [...] non po­test. which cannot be false: that only is the ground of faith; whatsoever is lesse, is but opinion at most: this infallible cer­tainty is only in the word of GodTit. 1. 2. Hebr. 6. 18. who cannot lye. Let o­thers magnifie traditions of men, I will learne my religion Non Deus a li [...]nis ass [...]rtiori [...] ­bus, sed suis ae­stimandus voci­bus est. Ambr. de poenit. l. 1. c. 4. here,Coeli mystcri [...] doccat m [...] Deus ipse qui condi [...]dit, &c. cui ma­gis de Deo, quam Deo cr [...]dam? ib. ad Valent. ep. 31. who but God could teach me Gods will, and the mystery of salvation? If the Oratour did justly reprove him that learned Greeke at Lilybaeum not at Athens: and Latine at Cilicia not at Rome, how much more culpable are they, who neglecting Gods word will elsewhere learne religion?hoc intelligere quis hominum dabit homini? quis Angelus Angl [...]o, quis Angelus homi­ni, &c. August. Cons. l. 13. c. 30.

3.Hebr. 11. God hath spoken at sundry times, and in divers man­ners by the Prophets and Apostles, whose writings the same his infallible spirit endited, to reveale his will concerning the duty and salvation of man; and for a constant and unchange­able rule of faith and manners, leading to the same: As when he had shewed the Israelites his power and providence to feed them with Manna from heaven,Exod. 16. 33. hee commanded that a part thereof should be laid up for posterity in the golden urne: soQuid [...]st au­tem Scriptura sacra, nisi quae­dam epistola om­nipotentis Dei a [...] creaturam suam? Disce cor Dei in verbis Dei Greg. ep. 40. l. 4. when those divine clouds (the Prophets and Apostles) had showred downe their heavenly food of soules, the com­mission was to them all, which was to some, write this for a me­moriall in a booke, Exod: 17. 14. write the vision, and make it plaine upon tables, Habac: 2. 2. what thou seest write in a booke, Rev: 1. 11. write, for these words are true and faithfull Rev: 21. 5. This is that Manna which was accommodate to every Palate: it was milke to the child, and strong meat to the man: the Scripture is for all estates, ages, and conditions.

4. Though the Scriptures are the only infallible2 Pet. 1. dictate of the holy Ghost, appointed to be the rule by which to try all doctrines; yet the preaching of the same word; expounding, & applying it by the Ministers of Christ, is likewise the ordinance of the same God, assisted by a sufficient measure of his spirit, to the edifying and salvation of the hearers, so is it the (Rom. I. 16. pow­er of God to salvation to every one that beleeueth: he hath said, it Math. 10. 20. is not you that speake, but the spirit of your father which speak­eth in you: and, [...] Tim. 4. 16. take heed unto thy selfe and unto the doctrine— for in doing this, thou shalt both save thy selfe and them that heare thee.

[Page 91] 5. As Christ was the Prophet Deut. 18. 15. Act. 3. 22, 23. which God promised to raise up, which every soule must heare which will be saved; so was, and is, his spirit now speaking in the Preachers of the Gos­pell: See Luk. 10. 16. and as salvation is by faith onely, so is faithRom. 10. by hearing, and that by the Word of God: and how shall they learne without a teacher? or preach except they be sent, and furnished of God? when he sent the AngellAct. 10. to Cornelius, he could by the same, have instructed him concer­ning his will; but he remitted him to the Ministrie of Peter: so when Christ appeared toAct 9. Saul on the way he could as easily have told him what he should do, as send him bl [...]nd to Ananias, to restore him at once a double light: but he would thus teach men a reverend esteeme and dependance on the mi­nistry, by which his purpose was, ordinarily to bring men to faith and salvation.

To incite us to this duty of hearing, let us consider, that

Sect. II. 1. AsExod. 28. 35. Aaron must be heard when he went into the ho­ly place: and theEzek. 33. 7. Prophet must heare the Word at Gods mouth, and warne the people thereof upon paine of death, Tintinabu [...]a quae sonabant in v [...]ste pontificia­li sonum signifi­cant praedicatio­nis. Hug. de Sanct. Victor. all. in lev. Sic etiam inter­pretatur Just. Mart. dial. cum Triphon. Jud. so if they will not heare, and be warned, they wilfully perish.

2. The Word is Gods Scepter of his Kingdome: 'tis his great mercy to give the light of the Gospell to a people, as a starre to lead them to Christ, when heeRev. 2 5. removeth the Candlesticke from others, by nature as good as they.1 King. 10. 8. The Queene of Saba said, that Solomons servants were happy in that they might stand and heare his wisedome: how much more happy are they, who may in the Gospell, heare the wisedome of Christ, and be sensible of hisRom. 1. 16. saving power therein?

3. This word, as God owneth it for theMath. 10. 20. Luk. 1 [...]. dictate of his spirit, and his ordinance, so doth he indeed make it effectuall toPsal. 19. 7. convert the soule, to make the simple2 Tim. 3. 15. 17. wise unto sal­vation, and the wise perfect, and throughly furnished to all good workes.

4. Hereby Satans Captives may be brought to repentance, acknowledge the truth, & recover themselves out of his snare. 2. Tim: [...]. 24. to whom they must else (like thoseExod. 21. 5. 6. Deut. 15. 17. care-bored servants) be in vassalage for ever.

[Page 92] 5. The word of truth isVeritas odium parit tutius au­ditur veritas qu [...]m praed [...]ca­tur, Aug. de doct. Christ. nunquam sine querela aegra tanguntu [...]. Sen. de ira [...] 3. c. 10. safely heard, though not al­waies so preached:Veritas odium parit tutius au­ditur veritas qu [...]m praedica­tur, Aug. de doct. Christ. nunquam sin [...] querela aegra tanguntur. Sen, de ira [...] 3. c. 10. truth begetteth malice, and so createth danger to the speaker, where itching eares will not endure sound doctrine, 2. Tim: 4. 3.

6. It is the word of reconciliation, 2. Cor: 5. 19. the embassie of God, to entreat us to be reconciled to him in Christ: it pro­fereth peace if we will embrace it: if we hearken unto itJudg. 9. 7. as Jothan said) God will hearken unto us: it is the [...]. gladsome tydings of salvation,Act. 10. 36. the Gospell of peace, Rom: 10. 15. the savour of life to them who receave it; as of death to them that reject it or neglect it: every sermon setteth before usDeut. 30. 15. 19. life and death, blessing and cursing, that we may choose: asIloc ego in si­nu bellum pa­cem (que), porto u­ [...]rum eligitis? [...]. Flor. l. 2. c. 6. Fabi­us said to the Carthaginians, when he shooke his robes, In this bosome, I bring you warre and peace, choose which you will.

7. The dangers are unavoidable to the refuser to heare this word:

1. It is a desperate condition to be deafe to the ordinary remedy appointed by God to cure us: read 2. Chron: 36. 15. &c. The Lord God of their fathers sent unto them by his Messengers Jer. 7. 13. 14. Jer. 11. 7, 8. rising early and sending, because he had compassion on his people and on his dwelling place: but they mocked the Messengers of God, despised his words and misused his Prophets, untill the wrath of God arose against the people, and there was no remedy. Therefore brought hee up them the King of the Chaldeans, who slew their yong men with the sword, &c. See Jer. 19. 15. Jer. 29. 18, 19. Jer: 25. 8. 9. &c. Levit. 26. 18. &c. Deut. 21. 13. 15.Jer. 30. 5. Therefore did we heare a voyce of trembling, and fear, and not of peace:Hippocr. therefore a voyce is heard in Ramah, lamen­tation and bitter weeping: for indeed hereby men desperately prevoke God. Heb. 3. 16. It is the height of rebellion against him, wherein they will admit of not treaty, Deut. 1. 43. Isay 30. 9. the Physitians say, deafnesse in a sharp fever is a signe of mad­nesse: 'tis nothing lesse here: God will give them over2. Thes. 2. to strong delusions to beleeve lies, and be damned, who will not receive the love of truth that they may be saved:Isai. 66. 4. I will choose their delusions (saith the Lord) and bring their feares upon them, because when I called, none would answer, When I spake they did not heare▪ the best that a contemner, or neglecter of [Page 93] Gods Word, can expect, is to be severely afflicted, that at last hee may hearken and learne to acknowledge with David, Psal. 119. before I was troubled I went wrong, but now have I lear­ned thy testimonies, as Elihu said, Job 36. 15. he openeth their eares in oppression.

2. God will cut him off. Act. 3. 23. Jer. 7. 13. 15. Deut, 30. 17. 18. they areJoh. 10. 3. 27. none of Christs sheepe who will not heare his voyce; theyMath. 10. 15. dispise Christ, Luk. 10. 16. whose word it is, Math. 16. 20. therefore shall it beMark, 6 11. more tolerable for So­dome and Gomorrah in the day of judgement then for them.

3. God willEzek. 8. 18. not heare them when they crie unto him in distresse: Though they cry in mine eares with a lowd voyce, yet will I not heare them: and againe he saith,Prov. 1. 24. Prov. [...]8. 9. as I cryed and they would not heare, so they cryed and I would not heare saith the Lord, Zach: 7. 13. 8.

8. The fruits of hearing are very necessary and most com­fortable. The Tempter laboureth to keep us from Church, by presenting us many lets, pleasures, profits, and the like, whose losse he pretendeth, if we spend an houre to heare; but upon a due account it will appeare, that never any faithfull hearer, lost by performing this duty for

1. Faith is by hearing, Rom: 10. 17. faith apprehending all the riches of Gods mercy in Christ.

2. Hereby thou shaltProv. 2. 1. 5. 6, 7. understand the feare of the Lord, and finde the knowledge of God, sound wisedome and under­standing to prese [...] thee, and deliver thee from the way of the evill man.

3. Hereby thou shalt abide in Christs love, and live: as it is written,Isai 55. 3. encline your eare—heare, and your soule shall live, & I will make an everlasting covenant with you: see Joh: 15. 10. Rev: 3. 20.

4. It is the better part, that one necessary thing, which shall never bee taken away, Luk: 10, 39. what ever else, with ex­pence of pretious time we get, shall puickly bee taken from us, but the treasure we gaine in hearing Gods word, shall goe with us to eternity.

[Page 94] 5. The holy Ghost accompanieth his owne ordinance, though [...]ot alwaies in visible effects, as Act. 10. 44. &c. yet in that which is better to the hearers, justification by faith, whereby Christ becommeth ours, to hisEphes. 1. 13. sealing with the spirit of promise, and beingColos. 1. 6. made fruitfull to all good workes: all which is better then faith of miracles, which a man may have, and yet be a reprobate, Math. 7. 22. 23.

6. They areDeut. 28. 1, [...]. &c. Isai 48. 18. Deut. 13. 17. 18. blessed who heare the word of God, and keepe it: blessed with health and plenty, peace, wisedome (an attentive care makes a prudent heart:Prov. 12. 15. He that hearkneth unto Councell is wise) and which is best, confidenceEphes. 1. 14. in Christ who never faileth trust.

7. Their prayers shall be heard, Joh. 15. 7. If yee abide in me and my word in you, yee shall aske what yee will, and it shall bee done unto you: it was the answer of God to2 Chron. 34. 27. Josias by the Prophetesse Huldah, because thy heart was tender and thou didst humble thy selfe before God when thou heard'st his Words against this place,— I [...]ave even heard thee also, saith the Lord—lay up his words on thy heart (saith Eliphaz, Job: 22. 22. 27.)—thou shalt make thy prayer unto him and he shall heare thee—

The lets unto the right performing this duty are

1. Hardnesse of heart: as 'tis written, they refused to hearken— and stopped their cares, that they should not heare, yea they made their hearts as an adamant stone, least they should heare the law— and againe,Math. 13. 14. this peoples heart is waxed grosse, and their eares are dull of hearing—and againe,Heb. 3. 7, 8. if yee Will heare his voice har­den not your hearts. Miserable is the state of those deafe adders who refuse to be charmed: who is so deafe as hee that will not heare? The deafe heart is incomparably worse then the deafe eare: this is an affliction, that a sinne: this a bodily infir­mitie, that a spirituall and fearefull curse: there may bee true comfort in this, there can be none in that: The deafe man is se­cure from the dangerous voices of railers and slatterers: and though he be deafe to man, may listen and freely speake to God, have his comfortable soliloquies, wherein hee may confer with his own soule: as by writing he may speak to others, and by reading heare others speake: nor can I more doubt concer­ning the inward comfort of the naturally deafe, then of the [Page 95] infant, who though he cannot understand the outward; ordi­nary meanes, yet is capeable of the spirit of sanctification; and consequently of salvation,Jer. 1. 5. as may appeare in Jeremie sanctified from the wombe,Luk. 1. 15. 44. and John Baptist in the wombe. As it is in not receiving the sacraments (which represent Christ to the other senses) so in not hearing the word: it is not the privati­on, but the contempt which condemneth: Where God denieth either meanes, or capacity, hee can save by some other way of applying Christ to the elect, then he hath revealed to us, whom it concerneth not; we being made capable of the word preach­ed therefore unexcusable if we will not hearken and obey, that we may be saved.

2. Unbeleefe: if we beleeve not Gods threatnings and pro­mises, neither the law nor GospellHeb. 4. [...]. can profit us. The faith­full Minister prepareth to give (amongst others) to unbelee­vers also,1 Pet. 2. 2. the sincere milke of the word, that they might grow thereby, but as1 King. 3. 21. the true mother to the dead child: when I rose in the morning to give my child sucke, behold it was dead, said she.

3. Want of discerning spirit, and true wisedome: the word of God is aJer. 6. 10. reproach to the uncircumcised eare:1 Cor. 2. 14. the carnall apprehended it not: hee that is of God heareth his words:Joh. 8. 47. therefore yee heare them not (saith Christ) because yee are not of God 1 Joh. 4. 6. he that is not of God, heareth us not: hereby know we the spirit of truth, and the spirit of errour, Joh 18. 37. every one that is of the truth heareth Christ's voice. When for mens obstinacy God giveth them over,Isay 6. 9. 10. hearing they shall not understand.

4. Corruption of a carnall heart, ever resisting the holy spi­rit: we are naturally deafe to Gods word, till Christ say to our spirits, as toMark. 7. 34. deafe man, Ephphata, be opened: a naturall Jud. 12. 5. 6. Gileadite hath taken the passages of the soule, and nothing can enter which speakes not it; Shibboleth; which pronounceth not according to its custome and affection:2 Tim. 4. 3. the itching eare cannot endure wholsome doctrine. Herod cannot endure to heare his incest reproved, nor Ahab his murder, the Pharises their hypocrisie, nor Demetrius his artifice of silver shrines: 1 Cor. 1. 2 [...]. the Grecians must have wisedome, the Jewes signes and wonders; the nice compture of the words, witty and pleasing [Page 96] things (because they bring only a carnall eare) the Atheniaus someAct. 17. 21. newes the Gospell toAct. 18. 15. Gallio, is but contention of words and questions of names:Jer. 26. 11. 21 Jeremies preaching truth, to the wicked Princes and Priests, is treason against the City, Act 26. 34. Pauls madnesseAct. 24 5. to Festus; moving of sedition and he­resie: to Tertullus, andAct 6. 11. 13 blasphemie to the Jewes.

5. Pride: as 'tis written,Nehem. 9. 29 they dealt proudly, and he [...]rkned not unto thy commandements: they who (in the height of a car­nall heart) resolve not to change their resolutions, cannot a­bide to heare any thing dissenting: the proud heart cannot en­dure any contradiction.

6. Love of the world: the tares thereofMath. 13. 22. choke up the good seed, so that it cannot finde roome in the heart to fructi­fy: this makes the negotiators excuse their not comming to the spirituall feast, they must prove their Oxen, and survey their new purchases: the married thinke they owe no excuse: Act. 24. 25. this makes Felix put off hearing the Gospell to some con­venient time, when Satan and the world will: this makes the formall hypocrite (who will seeme a great servant and lover of the word) goeMath. 19. 22. away heavy, if it bid him sell and give to the poore, or secretly murmur, if it touch his fraud of fals weights: resolving to follow the word no further then it will comply with his gains: the Prophet describeth such—Ezec. 33. 31. 32. they heare thy words, but they will not doe them: with their mouth they shew much love, but their heart goeth after their covetousnesse; &c.

7. Satans subtilty distracting their thoughts, so that they attend not, andMath. 13. 19. catching away that which is sowed in their heart, perverting the sense, embittering wholsome doctrine, with some dislike, distast, irksomenesse of the hearer, or sugge­sting some impertinent thoughts, so to sill and busie the mind, that it cannot attend to, nor receive the word: the mind of a good hearer must be like theIn illa nihil aliud fuit nisi [...]abulae testam. Hieron. l. 2. ep. 19. arke of the testimony in which was onely the tables of the Law.

Sect. IV. The conditions necessary to profitable hearing, are that we take heed. 1 Whom. 2. What. 3. and how we heare.

1. Christs sheep will not hearken to a stranger, Joh. 10. 5. and God saith of seducers,Deut. 13. 3. 8 Jer. 27. 9. Thou shalt not hearken to the voyce of that Prophet.

[Page 97] 2. We must take heed what we heare, Mark. 4. 24.1 Cor. 15. Evill Words corrupt good manners.

3. We must he cautiousconstatis [...] ­rum in auribus constata [...]st ima­go sacrilegii. qui enim malè audit constre sacrilegium so­let. Ambros. Rom. ul. ep. 56. l. 7. how we heare, Luk: 8. 18. The gate of life and death had need be guarded with all diligence: while Eve left it open to the Serpent, shee quickly perished. The conditions of hearing are that we must heare.

1. Faithfully: without which the word profiteth not: the learnerOportct disce­ [...]cm eredere▪ must beleeve, specially in Gods schoole: wee must not perversely affect to bring Gods assertions to the touch­stone of our sense or carnall [...]eason, to make the Lawes of our owne faithJoh 20. with Thomas, I will not beleeve except I see,—or to require demonstration and proofe of Gods truth,Nec enim de­cebat, ut quum Deus ad homine [...]oqueretur, ar­gumentis assere­re [...] suas voces, tanquam aliter sides ei non ha­beretur, sed ut oportuit, est lo­cutus, quasi re­rum omnium m [...]ximus judex, [...]ujus non est ar­gumentari, sed pronunciare ve­rum. Lactant. l. 3. c. 1. whose part it is to pronounce, not to proove: because he is the onely competent witnesse to himselfe: all the creatures can adde no credit to his assertions: it is enough to conclude a thing true, if we can prove that God said it: because he is essentially truth: whatsoever is not true, is neither God, nor of God. It is im­possible for him to lye; as 'tis impossible for him not to be, or to change his being true: now because wee are not capable of the infinite counsell and truth of God, he complieth with our capacity, and speakethAd humanam inte [...]ligentiam hu [...]anarum re­rum significati­onibus loquens [...] Salvian. de gu­ber. Deil. 2. after the manner of men: by litle & litleDeut. 32. 2. destilling that dew of heaven on our understandings, which may not overwhelme and drowne them, but make them fruitfull: not powring out his depths of knowledge on us, as he can speake, but as we can apprehend. Therefore we must a­dore those mysteries, which we cannot examine, and beleeve every syllable of Gods word to be infallibly true, though our reason come infinitely short of sounding the depth thereof.

2. Attentively: we must come to a sermon, not for feare or fashion, but with an hearty desire to be edified, and therein shake off all oscitancie, carelesse drouzinesse, and wandering thoughts, which will else render all our worke fruitlesse: the Auditors thirst to heare, is the speakers supply: when they at­tend, the spirit powreth out abundantly; as2 King. 4. the widowes oyle encreased, while there were vessels to receive it: bee thou present in minde, indeed to receive the word, or else a bodily presence, will no more profit thee, then did Satans appearance amongJob 1. the Saints, advantage him: bring me an heart free [Page 98] from all worldly distractions,Chrysost. in Math. said Chrysostome: hearing is the port of wisdome, the sense of descipline, admirable is the power of the tongue, which the good God gave, to be the soules in­terpreter, that the spirits of men (otherwise close prisoners in those hou [...]es of clay) might convay a mutuall intelligence, and communicate their secret senses to each other through the eare: the heathens intimated [...] their legends of Amphion buil­ding the walls of Thebes, and Orpheus charming the eare with notes so sweet, that he made brutes attentive, & brought some from the dead: we better knowe the morall in the admirable power of speaking, able to unite men in civill societies, and an holy communion, to edifie, and (by the power of Gods spi­rit working therein) to raise the dead in sinne, to newnesse of life: but all this must be done with an attentive eare, [...] Prov. 20. 12. auris audic [...]s. Deut. 29 4. wee real. [...] the hearing eare, so the Hebrewes put [...] cor audiens for an understanding heart. 1 King. 3. 9. without whose at­tention it cannot be.

3. Prudently which is

1. By resolving to obey Gods word in every part: this is the end of our hearing:Rom. 2. 13. not the hearers but the doers of the Law shall be justified—Jam. 1. 21. &c. be yee doers of the word, and not hearers only, deceiving your own selves. Happy are they who heare and do thereafter: too many are all for hearing, and nothing for practice, like thoseFancsiorum nu [...]a alioquim corpora prae­grandes ipsorum aures to [...] conte­gunt. Plin. nat. hist. l. 4. c. 13. monstrous Fanetii, who had eares disproportionably great for the body.1. Cor. 13. 17. if the whole were hearing, where were the smelling: 'tis the symtome of a Senec. queazie stomacke, to desire to tast many things, and to be able to digest nothing. The word of God isHebr. 4. 12. quicke and active: like theIsay 55. 10. snow and raine, it doth not in vaine descend but doth his will who sent it, making the good grow up to the blessing, and the evill, like fowle weedes, more ranke for the fire: 'tis as the Arke 2 Sam. 6. 11. at Obed, Edoms house a blessing, at 1. Sam. 5. 7. Ash [...]od a curse: we must not thinke 'twill lye dead, it ma­keth the disobedient like the first sinnerGen. 3. slie, and strive to hide from God▪ it leaves him excuselesse,Luk. 12. 47. to the more stripes, by how much more, he knew his masters will, and would not doe it: read Deut: [...]9. 19, 20, 21. wee many times wonder why the Lord afflicteth us; we may easily know 'tis for the con­tempt, [Page 99] and neglect of his word: we heare, but obay not,Neque verò corum te sedu­cat [...]rror qui ex arbitrio suo cli­gunt, quae potissi­mum [...] Dei man­data contemnant quaevè quasi vi­lia ac parva de­spiciāt. Hieron. 2. ep. 22. ex­cept where we please; which is indeed to idoll our own affecti­ons, not to serve God: we at ourNulli servo­rum licet ex his quae dominus suus imperat e­ligere pro arbi­trio quid velit facere, quid no­lit, & insolen­iissim [...] abusionc quod placuerit assumere, quod displacuerit re­pudiare—jam non dominicam volunt [...]em im­plet, sed suam. Salvian. l. 3. pleasure, make free choice which of Gods laws we will obay, and which we will dispense withall: so Herod would obay Mark. 6. 20. The Athenians list­ned till Paul spake of the resurrection, then some mocked, Act: 17. 3 [...]. and the Jewes heard him, till he mentioned his mission to the Gentiles Act. 22. 21. 22. they gave him audience unto this word, then they lifted up their voices and said away with such a fellowe from the earth, for it is not fit that he should live: if we heare and resolve to obay all we shall beMath. 7. 24. prudent builders: and the word shall be a savour of life unto life to us: if not all, a savour of death unto death: our owne consent to the good word (in that we heare, & whereof in effect we say as1. King. 2. 42. Shei­mei to Solomon, the word that I have heard is good) shall pro­nounce to us (as to him it did) our own doome when we keepe not the commandement wherewith we were charged; when men will be making their own rules, choice, and dispensations, they easily erre: then Jehoiakim burneth the Prophets rowle, Jer: 36. 23. then the rich man departeth fromMath 19. 22. Christ in dis­content, and theAct. 28. 29. Jewes from Paul.

2. Opportunely, in the accepted time: while hee speaketh: Hebr. 3. 7. today if yee will heare his voice, harden not your hearts: you know not how sooneRev. 2. 5. the Candlestick may be removed, how soone you may be taken hence, and whether you that neglect one sermon shall live [...]o heare another: there was no noise (as hath beene noted) of the1 King. 6. 7. hammer in the rearing up of So­lomons Temple: neither shall there be any noise in the heaven­ly Jerusalem of the word of prophesie,Jer. 23. 29. which like an ham­mer and fire, here fashioneth the living materialls of the spiri­tuall temple. There all shall cease, 1. Cor: 13. 8. as when the Children of Israel hadJo [...]h: 5. 12. tasted the fruit of Canaam, the Manna ceased: so shall this food of soules when wee come to our promised rest.

3. Hearing it as the word of God, not as the word of men knowing that whether1 Cor. 3. Paul plant or Apollos water, God only giveth the encrease: when auditors faile of this rule, they Jer. 44. 16. securely contemne the word, which they durst not doe, [Page 100] were they indeed assured that the contempt thereof refle­cted on God himselfe,2 Tim. 3. 16. whose Word and Ordinance it is.

4. Having not the Word inJam. 2. 1. respect of mens persons, as the vulgar use:Eccles 9. 16. The poore mans wisedome is despised, and his words not heard. The prudent man will value this heaven­ly treasure, though God send it him2 Cor. 4. 7. in earthen vessels: to beat downe that vaine affection of man, which too much looketh on second causes, God chose not the learned, rich, wise, or eloquent, to preach the Gospell, but the ignorant, poore, and despised, yea1 Cor. 1. 26. the foolish things of the world to confound the wise: the weake to confound the mighty: that no flesh might glory in his presence, and that 1 Cor. 2. 5. our faith might not stand in the wisedome of men, but in the power of God.

5. Hearing diligently: for what knowest thou when God will call thee effectually, comfort, and confirme thee? Joh. 20. Thomas was but once away from the company of the A­postles, and in that one neglect, he once lost, (and for ought he knew, might finally) the oportunity of seeing Christ risen from the dead: and therefore, till Christ in mercy came a­gaine to shew himselfe, continued in his unbeliefe: some come too late to Church: either lazinesse, orLuk. 10. Martha's many encumbrances keepe them long at home: theyExod. 16. 21. 24. who stayed too long before they sought for manna found none: and sel­dome do slow commers to Church find comfort in that they carelesly heare: all the people came early in the morning to heare Christ in the temple, Luk. 21. 38. the wise merchant will part from all, ease, sleep, worldly pleasures and emoluments to purchase this treasure: make it (as David did) thy hearts de­light and treasure, and thou wilt be sure to loose nothing of it.

6. Hearing with an heart desirous rather of things pro­fitable then pleasing thy curiosity. 'tis better to be made good, then witty; to be wise then to be reputed learned: he is learned indeed who is good, but he is not alwaies good that is lear­ned: theNemo malus nisi slultus, si enim saperet bo­nus esse mallet exue nequ [...]iam si vis habere sa­pic [...]tiam, Salvi­an de gub. Dei. l. 5. f. wicked is truly foolish, and the foolish wicked: for he saith in his heart there is no God, Psal: 14. 1.

[Page 101] 7. Being not a captious hearer; some bring itching, some treacherous eares to Church, asJer. 20. 10. Jeremies enemies did, who watched for his halting, that they might prevaile against him. This is but a Witty folly at best; concluding rather a dain­ty, then a wise hearer, a censurer then a scholler: one that com­meth to Church to teach, not to heare: nothing but curiosities please them: but the truely thirsty are not so solicitous to drinke in gold or Corinthian vessels, as to quench their thirst with that which is wholsome: there are some Philoxene's, so full of censorious acrimonie, that they had rather be condem­ned twice to the mines, then once to forbeare their rigid cen­sure: a prudent hearer will be advantaged both by that which is delivered with much politure and elegancy, and that which is roughly: even the speakers errours shall adde to his know­ledge: the ancient Heathens woont to place the Graces by the statue of Mercury, to signify with what candor, auditors ought to passe by some slips of speakers.

The Rules of practice are either 1. before. 2. in. 3. or after hearing the word.

1. Before thou commest into the house of God.

1.Eccles. 5. Looke to thy foot, whether thou stand right before God by a2 Cor. 13. 5. through examination of thy state, whe­ther thou art in the faith: repent thee of all thy sins,Jer. 4. 3. breake up your fallow ground and sow not among thornes: without this what hope can we receive of any fruit? One maine rea­son why we doe often heare, and so litle profit, is the neg­lect of this duty; how can wee hope that Gods word will doe us good, when we continue in impenitency and resolution to sinne.

2. Pray God for a blessing, that he would assist the speaker with an enlarged heart, faithfull memory, a doore of utterance, and that evidence of his spirit, which may make his ministry powerfull to convert and comfort.2 Cor. 1. 11. If Paul had need of such assistance, how much more have wee? Pray that God would bee preased to take from thee all spiritu­all blindnesse, hardnesse of heart, prejudicate opinion, wandering▪ thoughts, and prophanation: that hee would restraine the busie malice of the Tempter▪ [Page 102] that he would give thee a discerning spirit; that he would o­pen thy heart and eares,Act. 16. as he did Lydia's, that thou maist attend, and lay up his words in thy heart: that thou maist un­derstand, beleeve, and bring forth fruits to life eternall.

2. In hearing 1. Attend without distraction, that thou ma [...]st minde, understand, and loose no part, least thou mistake the rest.

2. In case of distractions, send up breife and frequent ejaculation [...], for Gods gratious assistance, thus must wee build like anNehem. 4. 17. I [...] raelite, among our enem [...]es, with a weapon in one hand, and a building instrument in the other, that wee may at once desend and edi [...]ie.

3. Compose thy body to such a reverend posture, in respect of Gods presence, and the testimony of men and An­gells, who behold thee, that thou maist thereby contribute to the Minister & hearers, the assistance of thy devout gesture, attention, countenance, and voice, as occasion serveth to say, Amen.

3. After hearing. 1. Lay up the seed in a faithfull memo­ry, Math. 13. least the evill one come, take it away, and leave thee fruitlesse, that thou maist beJam. 1. 25. a doer of good works, and not a forgetfull hearer, and so bee blessed indeed: as 'tis written Deut. 6. 3. Heare therefore O Isra [...]l, observe to doe it, that it may bee well with thee: lay that to heart which thou hearest, throughly ap­plying it to thy selfe, as if God pickt thee out of all the con­gregation, to speake to thee, that he might draw thee to repen­tance, and salvation: thus must thouJob. 22. 22. lay up his words in thine heart, and Rev. 3. 3▪ hald fast that thou hast received: thou lear­nest only so much as thou remembrest: excuse not thy selfe upon a bad memory: thou seldome forgettest where thou se­riously lovest▪ where is that old man that hath forgotten where he hath laid his gold? Use the best meanes▪ by repeating, writing, calling to memory some things at least, when thou commest home: thou shalt in this constant practice, [...]inde thy memory amend.

2. Meditate, and examine how thou hast profited by hearing: in case thou finde hardnesse of heart, and ba [...]rennesse in thy soule, be not discouraged, God hath his times: Moses [Page 103] smote the rock at Horeb Num. 20. 11 twice, before it would yeeld, at last it sent out abundant streames of living waters. God speaketh once, and twice, and man perceiveth not: line must be unto line, and precept unto precept: happy he who once resenteth; give it not over, still practise: the beastLevit. 11. 3. &c. which ruminateth not, was reputed uncleane: the morall is, they are wicked, who call not oft to minde, that which they have heard. Be constant in exa­mination of thy selfe after every sermō thou hearest: to dresse our selves we are contented often to consult our glasse, how well and decently 'tis done; how few doe it after hearing? If thou wilt doe thy selfe right herein, thou shalt at last feele the power of Gods word in thy soule.

Doth any enquire; how shall I knowe when I heare the word as I ought? The signes are. 1. Joy of the holy Ghost: so Luk. 2. 20. went the shepheards home, so theAct. 8. Eunuch, soAct. 13. many of the faithfull.

2. Desire to heare more, as those happy converts, Act: 13. Act: 17. 32. the spirituallEccles. 1. 8. eare is not satiate with hearing: when good2 King: 22. 3 Josiah had heard the Law read, he gave present charge, goe and enquire the Lord for us.

3. Profitting by the1 Pet. 2. 2. sincere milke of the word, & growing thereby from strength to strength, from grace to grace.

4. Faithfull resolution to doe all that which thou hast learned (asDeut. 5. 27. Israel once professed) otherwise, it had 2 Pet. 2. 21. beene better, never to have knowne the holy comman­dement: it beingQuia minor is crimi [...]is reatus est, legem n [...]sci­re, quam sperne­re. Salvian. de gub Dei. l. 4. f. [...]minor reatus cst sancta non legere, quam le­cta violare, ib. l. 5. Ignosci aliqua­tenus ignorantiae potest, contemp­tus veniam non meretur. ib. Salvian. l. 5. lesse sin to be ignorant of Gods word, then to despise it knowne: Herod did many things but his dispensa­tion with one sinne, overthrew all the rest.

5. Hearty and unfeigned repentance, such as we read of in the Jewes at Peters sermon, Act: 2. 37. such as is comman­ded, Rev: 3. 3.

6. Filial feare of God; this is the end of speaking and hearing:Eccles 12. 14. to feare God and keep his commandements, is the whole duty of man.

7. Readinesse to impart to others what we have lear­ned —that they may teach their children, said Moses, Deut: 4. 10. so did holy Abraham his family.

[Page 104] 3. Lastly, againe commend thy soule to God, that hee may send thee the former and later raine upon the seed sowed in thine eares, to enable thee to bring forth happy fruitsthereof: to make it powerfull, and comfortable to thee in life and death.

1Sect. I. OUr Saviour Christ hath left us under the GospellPauca pro mul­tis, cadem (que) sa­ctu facillima. onely two Sacraments, Baptisme the Sacrament of ini­tiation, and the Lords Supper, the sacrament of confirmation: that admitteth us into Christs visible body the Church, Baptismi sa­ [...]ramentum, & [...]lchratio corpo­ris & sanguinis Dom. August. de doct. Chri. l. 3. c. 9. this feedeth and strengthneth in the same.

2. ASacramentum est & signum rememoratioum ejus quod pre­cess [...] scil. passio­nis Christi, &c. Aquin. part. 3. q. 60. a. 4. Sacrament is a visible signe of an invisible grace, an holy seale ordained of God to strengthen our faith in his pro­mises in Jesus Christ for the free remission of our sinnes: which God therefore annexed to his word to confirme us, by repre­senting the suffering of Christ to our sight and tasting, as the Gospell preacheth it to our eares.

3. This Sacrament is called the Lords Supper, becauseMath 26. 26. 1 Cor. 11. 23. Christ ordained it at his last supper, wherein, to fulfill the law, he eate the Pascall Lambe; and to shew the determination andHebr. 7. 11. 12. change of the Leviticall Law, and Priesthood, he ordained for thisJer. 31. 31. new covenant of grace a new Sacrament and seale thereof: that it succeeding the Passeover, might declare him to be theJoh. 1. 29. 1 Cor 5. 7. only Lamb of God which taketh away the sinnes of the world: to1 Cor. 11. 26. shew and represent his death untill his comming againe: to leave his Church a badge of distinction from insidells, and a parting token and pledge of his love assu­ring the faithfull of his continuall love toward them.

4. The visible signes herein, areMath 26. 26. 1 Cor 11. 24, 25. Bread and Wine: the thing signified is the participation of the body and blood of Christ, the benefits of whose death and passion being appre­hended by faith accrew to us, as our1 Cor. 10. 16, 17. mysticall union with Christ, our incorporation into him, our reconciliation with God, and the nourishment of our soules toJoh. 6. 33. 35. 48. 51. 53. &c. eternall life.

5. These signes doe not barely represent the body & blood of Christ unto us, but doe also truly exhibit the same; so that Christ is truly there; and we doe by faith truly eate his flesh, & drinke his blood, but spiritually and mystically, not carnally and bodily: for neither is the bread converted into the body [Page 109] of Christ, nor is that with, or under the species thereof: for if there be not visible signes distinct from that which is thereby signified, it can be no Sacrament: we doJoh. 6. 54. &c. indeed eate his body and drink his blood, as we1 Cor. 10. 16. who are many, are yet indeed, & truly one body, in, and with Christ, that is mystically and spiri­tually, 1. Cor: 6. 17. To eate the body and drinke the blood of Christ, isUt quid paras dentes & ven­trem, crede & manducasti. Au­gust. in Joh. 6. tract 25. by a true faith (in these outward signes bread and wine, in the Sacrament) inwardly to apprehend all the benefits of his passion, and thereby to become partakers of his body so, as that we are made flesh of his flesh,Ephes. 5. 30. and bone of his bone, Joh. 6. 56. he dwelling in us and we in him: The faithfull now eate & drinke1. Cor. 10. 1. &c. 1 Cor. 5. 7. the same in this sacrament, which the faithfull did before the incarnation of Christ in the Pascall Lambe; and out of the rock that followed them, that was Christ: but they did not in the Passeover, or out of the rock, eate and drinke the body & blood of Christ carnally, but spiritually and sacramentally; for how could they otherwise eat his body, wh [...] ̄ as yet he had not taken any humane body on him: so that whereas Christ said, take eate,Math. 26. 26. this is my body; we must remember that it was [...]. Chrys. ib. Math. 26. 27. a sacrament he then instituted, (and therefore used a sacramen­tall phrase and manner of speaking) wherein sometimes the signe is put for the thing signified, as 1. Cor: 11. 25. this cup is the new Testament: sometimes the thing signified, is put for the sign thereof, Exod: 12. 11. it is the Lords Passeover: so they used to say eate the Passeover; meaning the lambe the signe thereof: so here, this is my body, that is a sacrament or signe thereof.

1. The reprobate and elect communicate sometimes toge­ther in the elements and outward signes,Sect. II. but the reprobate hath no part nor fellowship in the inward grace: which was signified in thatExod. 12. 45. 46. 48. no part of the Pascall lambe Cyprian. de simpl. praelat. might be carried out of the house, nor any uncircumcised person eate of it.

2. The elect here receiveth that spirituall refection which nourisheth his soule to eternall life, but the reprobate eateth and drinketh his own damnation,2 Cor. 11. 29. not discerning the Lords body, but taking it as a thing of common use, not sacred: if the elect come unworthily, he shall be punished with some tempo­rall punishment: for this cause many are weake & sick among you and many sleep: so the red sea was a defence to Isra [...]l, and de­struction to the Egyptians.

[Page 110] 3. They receive unworthily, who not understanding the end and institution, or duty in this holy and dreadfull mystery re­quired will yet presume (for feare of humane censure, fashion, or company) to venture on it, without due reverence or pre­paration: also unbelievers, hypocrites, malicious people, and they who purpose to continue in any knowne sinne.

4. They may be said to be fit, or worthy ghests for the Lords table, which understanding, and well considering, the institu­tion, end and due reverence herein required, have the eye of faith fixed on Christ, and on his merits for their redemption; who out of a deep and inward sense of their owne unworthi­nesse, judge and condemne themselves to1 Cor. 11. 31. prevent God's judgements: who rest on the sole merits of Christ for their salvation: who with all their hearts desire to forsake all their sinnes, that they may serve God sincerely: who are in1 Joh. 4. 7. cha­rity with all men: who with humble and reverend hearts, receive this sacrament, with all thankfulnesse, shewing their dependance on Christs sacred ordinance, Luk. 22. 19. obedience to his holy will, and their expectation, of his making good all his promises therein.

Seeing this is a matter of so high concernment,Sect. III. it importeth every Christian. 1. to consider how he ought to prepare for his receiving it: 2. how to receive it. 3. what to doe after recei­ving.

1. For thy preparation.

1.1 Cor. 11. 28. Examine thy self before thou presume to come, whether thou do understand the institution, meaning and end of this Sacrament, and if not, learne of them that are able to instruct thee herein.

2. Examine whether thou hast true faith assuring thee, that Christ dyed for thee; and with his eye of mercy and omnisci­ence, in his passion, as well looked on thee as those believers, who stood by his crosse: then, though thy faith be weake, if thou hunger and thirst for righteousnesse, come to this table that thou maist be strengthened: The woman was cured, who said in her heartMath. 9. 21. If I may but touch the hem of his gar­ment; if thou beleeve, in touching and tasting these signes and seales which he hath appointed to derive vertue to thy soule, thou shalt be healed.

[Page 111] 3. Examine whether2 Cor. 13. 5. Christ dwell in thee by his holy spirit, daily mortifying thy corrupt affections, and quickning thee to the life of grace, which will shew it selfe in sanctified desires, thoughts, words and actions: at lest in sincere inten­tion of the heart, and some ability to keep Gods holy lawes without any the least purpose to yeeld indulgence to the breach of any of them. The soule cannot be in the body but it shall be discovered by some acts of life and motion: the being of the2 Sam. 6. 11. Arke at Obed Edoms house, appeared in his thriving, how much more shall the presence of Christ.

4. Examine whether thou do heartily repent thee of every sinne which thou hast committed: if so then though remorse of conscience create thee feares and doubtings; come to the Lords table whoMath. 11. 28. inviteth the heavy laden, to comfort them:Joh. 3. the brazen serpent was a type of Christ, that had the forme of a serpent without venome, and Christ the Phil. 2. 7. forme and nature of man,Heb. 4. 15. 1 Pet. 2. 22. without sinne: he that was stung with fiery serpents,Num. 21. 9. by looking up to the brazen serpent, was presently cured: and he that is bitten with hels fiery serpents (all other wayes uncurable) by looking upon Christ with the eye of faith, shall be saved: therefore in case thou find any stupid impenitencie in thy stony heart, be thou the more attentive in hearing the word, and more serious in applying it to thy conscience, more fervent in prayer, and more frequent in receiving this holy Sacrament, thou shalt at last find an happy effect hereof.

5. Examine whether thou be in charity with all men: as he that presumed to offer with any other fire then that which came from heaven, was cut off from Isra [...]l: so shall it be with those who offer this spirituall sacrifice in malice: if hee that touched the Arke with unconsecrated hands, was smitten dead, what shall become of them who dare come to the Lords table with bloody hands, and malicious hearts? if thou be not in charity,Math. 5. 24 [...]. leave thy gift before the altar go first and be recen­ciled. neither maist thou thinke thy selfe excused from com­municating by thy malice: God biddeth thee be reconciled and then come and offer: neither maist thou thinke to lay downe thy malice (as they speake of the serpent, while she [Page 112] drinketh) for a time only, to resume it againe: in a wilfull abstinence, there is a contempt of the Sacrament which shall condemne a man: and in comming to Christ Exod. 12. 19. 1 Cor. 5. 7. 8. our Passeover with the leven of maliciousnesse, is the same danger: there is no safe way, but in reconciliation, that thou maist receive worthily.

2. The second point is, how we must receive? we must do it with hearts lifted up to God in holy meditations of Christ's passion, frequent ejaculations imploring Gods gracious assi­stance, obsignation and sealing up of our salvation, with hal­lowed thoughts, minds sequestred from all worldly things, and the most attentive and holy reverence of soule and body: for so ought wee to appeare before God in his worship Psal. 95. 6, 7. Secondly, the riches of Gods grace, all the merits of Christ are here offered and held out to us, by the hand and or­dinance of Christ: Thirdly, 'tis administred and received with a prayer, for which no gesture can be too humble: lastly, when Moses rehearsed the mercie of God to Israël in the in­stitution of theExod. 12. 17. [...] est hu­miliari: & in Hiphaël signi­ficat propriè corporis prostra­tionem, Grac [...] [...]. a [...]dorare, &c. Pagnin. The­saur. l. Sacr. Passeover, then the people bowed downe and prostraited themselve: the same reason have wee to expresse a reverend and humble thankfulnesse for Christ our Passeover.

3. After receiving.

1. Give thanks to God for these seales of thy re­demption in Christ.

2. Be carefull to performe all thy promises, vowes, & holy resolutions, conceived and made in thy preparation to re­ceive, and live every day of this life, as if thou didst therein communicate.

3. Keepe a carefull watch over thy body and thy soule, least the evill one repossesse himselfe of the swept & gar­nished roome, and bring with him seaven worse spirits then him­selfe. Lest thou relapsing to2 P [...]t. 2. 20. the filthy vomit of thy old sinnes, thy end proove worse then the beginning. I have Cant. 5 3. wa­shed my feet (said the Spouse of Christ) how shall I defile them?

4. Pray the Lord to make good his own ordinance un­to thee effectually sealing thee up unto the day of redemptiō.

5 Examine thy selfe whether thy soule be nourish­ed, and strengthned by receiving, which will appeare, if after it, [Page 109] thou art more cheerefull in greater assurance of thy salvation, remission of sinnes, peace of conscience, and joy in the holy Ghost: if thou art more quick, active, and able to all holy du­ties: if receiving breed in thee a spirituall appetite to receive a­gaine, that thou maist more be confirmed in Christ; if it beget a fervent love to God, and thy neighbours amendment of life, and more hearty loathing thy sinnes, inward sense of the life of Jesus dwelling in thee, an holy contempt of this world, with a longing desire, and constant hope of a better life to come, causing thee to set thy affections on things celestiall, to walke with God in holinesse, and to have thy conversation in heaven: if these things are in thee, blessed art thou, hee hath sealed thee with his holy spirit who willEzek. 9. 6. knowe thee for his owne, and so protect thee with his providence, that the de­stroying Angell shall not touch thee. To conclude, when the diseased woeman (of whom] spake) but touched the hemme of Christ's garment shee presently felt the powerfull effect thereof, in her healing, though Christ had made her no such promise: and if we have received his body and blood accor­ding to his command, his promise must be fulfilled, and wee shall be strengthned, and healed, we shall feele the same pow­er nourishing us to eternall life.

1Sect. I. SAbbath signifieth, [...] Sabba­tum of [...] to cease or rest, &c. a rest, from motion or worke: hence this day set a part for holy conventions, and the pub­like service of God, is called a Sabbath, thereto sanctified and hallowed by Gods appointment: for every rest, or cessation from worke is not the Sabbath of the Lord. Gen. 2 23.

2. The Lord having perfected the worke of creation, rested on the Seaventh day (that is,Gen. 2. 2. 3. ceased from creation) blessed it, & sanctified, or appointed it to be kept holy by man, as is repea­ted and interpreted in the morall law given by the ministry of Moses. Exod. 20.

3. In this praecept are considerable those things which are

[Page 115] 1. Morall and Naturall. 2. Positive and ceremoniall. 1. The Morall part is that a seaventh day be set apart and kept holy for divine worship and rest from servill workes: and this (as all morall precepts, having their ground in the law of nature) concernes and bindes all men in all ages, whose reason telleth them that there must be a time for the publike service of God.

2. The Positive and Ceremoniall part is that which bound all men to the observation of the seaventh day from the creation, Hebr. 7. 12. 18. untill it was changed (as all the Leviticall ceremonies [...] for a seaventh day to begin from Christs resurrection from the dead and also that which bound the Jewes to the observation of certaine ceremoniall rests and solemnities thereon, untill the substance of those shadowes were come: so wee read of their severall Sabbaths, Sabbatum mag­num [...]. as first their great Sabbath, which was that on which concurred a double solemnity, Joh 19. 31. Observāt ubi fe­sta mero pede sabbata reges, & vetus indulget senibus clemen­tia' porcis. Juv. Sat. 6. as the last day of the Pas­over, and the seaventh day Sabbath: secondly their holidaies, [...] cessationes, fe­tiae. &c. Pagn: Hiero. reddit. Sabbata: sit Ar. Montan. or solemne feast daies, wherein they were to feast and rejoyce be­fore the Lord: see Levit: 23▪ 24. &c. Deut. 16. 14. and these were also to them Sabbaths, Lam: 1. 7. the adversaries saw her and did mock at her Sabbaths. Thirdly their Sabbath of the earth, every seventh yeare to rest. Exod: 23. 11. Levit: 25. 4. Numb: 28. 10. Fourthly, Sabbaths of yeares, seven times seven yeares, 49. after which the trumpet was to [...]ound the Jubile. Levit: 25. 8, 9. Fitly their Sabbath of weekes, see Levit. 23. 15, 16. Deu [...]. 16. 9, 10. these were ceremoniall appertaining to the Levitie all law, and there­fore determined and ended with the rest of those ceremonies: so Paul arrangeth them, and would have no man judge Chri­stians in respect of any such Sabbath. Colos: 2. 16. yea hee count­eth it returning to weake and beggerly elements, to observe daies, &c. Galat. 4. 10.

4. The seventh day Sabbath began at Evening, and so ended the next day Evening, according to the beginning and ending of naturall daies from the Creation (as 'tis saide, the evening & the morning made the first day) from Even unto Even shall you ce­lebrate your Sabbath: but our Lords day beginneth in the mor­ning from the resurrection of Christ on the morning of the third day▪ Gen. 1. and that's not without a mystery, that the Legall sabbath began with darknesse,Levit. 23. [...]2. and the Evangelicall beganne with light.

[Page 116] 5. God appointed the observation of the Sabbath for ma­ny reasons.

1. That it might be a day for Gods publike service, as it was and is observed, that men might come together to heare the Law, pray, receave the holy Sacraments, &c. Luk: 4. 16. Act: 20. 7. 1. Cor: 16. 2.

2. To keepe in memory the work of creation. Exod: 20. 10, 11.

3. In the giving of the law was added that which concerned Israels deliverance from their Egyptian servitude (a type of our freedome from the bondage of sinne and Satan) remember that thou wast a servant in the land of Egypt—therefore the Lord thy God commanded thee to keepe this Sabbath day. Deut. 5. 14, 15.

4. That it might be a signe betweene God and his people, that they might knowe that he is the Lord that sancti­fieth them; and a signe of the eternall rest in the life to come,Exod. 31. 13. as it is said,Hebr. 4. 9. there remaineth therefore [...], a Sabbath keep­ping to the people of God.

5. To move masters to be just and equall to their servants and beasts in remembrance of their owne condition: on the seventh day thou shalt rest, that thy Ox and thy Asse may rest, and the sonne of thy hand-maid, and the stranger may bee refreshed, Exod: 23. 12. that thy man-servant and thy maid-ser­vant may rest as well as thou, Deut. 5. 14, 15. and remember that thou wast a ser­vant in the land of Egypt, &c.

6. That God and his lawes may be remembered, that in case, any forgetfulnesse of him should fall on man (most apt to forget God) the very solemnity of the day might remember him.

6. Sanctification of the Sabbath, on Gods part, was his ap­pointment to keepe it holy; on mans, the setting it apart from common use and ordinary workes, to spend it in holy exercises according to God's commandement: profanation of the Sab­bath, was, and is, by doing those workes which God prohibi­ted to be done on that day, as servile workes, or on any day, as sinne, or any thing hindering his workship on that day to bee performed, as humane, servile, or ordinary workes of ourcal­lings: all workes are not prohibited on the Sabbath, the Preists [Page 117] by the law did sacrifice thereon; this as other like were divine, or such as appertained to the sanctification of the Sabbath; so are meditation on Gods workes, wisedome, power, benificence, providence, &c. hearing, reading, preaching, praying, administrati­on, and receaving the sacraments, workes of mercy and necessity, &c

1. This Sabbath so farre as it was ceremoniall, Sect. II. was changed for the full and true morall part thereof to bee performed on the Lords day, which is a Christians sabbath, or holy rest, for & to the publike service of God, still religiously to be kept; be­cause 1. It is the Key of religion and that which being duely observed enableth us to the performance of all the rest; for therein we are to learne our duty to God and man.

2. This law God twice wrote with his owne hand in tables of stone, to [...]itate the perpetuity thereof, as farre as it is morall.

3. If there were no fixed time for the publike service of God; how should men agree to meet therein? One would have a farme, another Oxen, or some other secular businesse to distract them one from another. Moreover if there were no fixed day, 'tis much to bee feared, the men of this world, for their present emoluments, would often adjourne Gods service, as Felix did Pauls discourse of righteous [...]esse, temperance and future judgement, with a, goe thy way for this time, Act. 24. 25. and when I have a convenient season, I will call for thee.

4. The same reasons for the keeping holy a Sabbath, remaine to Christians, which for substance, God gave for the performance thereof before the Gospell; we, and our servants have need of rest, need to remember God, to learne his will, to pray and joyne in his publike worship.

5. Christ came not to repeale or dissolve the morall law in any one jot or title,Matth. 5. nor indeed is it changeable or dis­pensable, nor may any part of Gods worship therein comman­ded, be taken away, though we are not now to keep so rigid a rest as was ceremoniall to the Jews, Exod. 35. 3. to remember them of some­thing peculiar to them in their minority and subjection to those ceremonies which were their schoolemaster to Christ. Exod. 16. 23.

6. The Church of Christ hath constantly,Deut. 5. 6. since the Apostles time kept this day which we now celebrate as an ho­lyGalat. 3. 24. [Page 118] rest: to conclude, it is the worlds birth day, wherein it first saw light; the Queene of daies: the praeludium of the Saints re­surrection, Math: Concil. Foroi­liens. cap. 13. Diem autem Domin. &c. vid. concil. To. 6. 27. 53. the type of the eternall rest and Sab­bath to come, Isai 66. 23. which yet remaineth for the people of God, Heb: 4. 9.

2. For the better understanding of these things, wee must first consider,Justyn. Martyr. Apol. 2. that though we read no particular precept for the transposition of the Sabbath from the seventh to that which we now celebrate (which is the first of the weeke,Orig. hom. 7. Sup. Exod. 1. Aug. epist. 86. 118, 119. c. 13. & de temp. ser. 251. & ib. 154. Mat: 28. 1. Mark; 16. 1. 2. 6. Luk: 24. 1. 3. Joh: 20. 1. 1 Cor: 16. 2. Rev: 1. 10.) yet is it most likely, that Christ the Lord of the Sabbath, Ignat. ad Mag. vocat— [...] &c. prescribed the change, and that, as hee was with Moses forty daies in the mount, to teach him the law and government of the Church under the same, (not leaving his people to any, the least point of will-worship and voluntary religion, as may ap­peare in his strict limiting them to the patterne shewed Moses to the very snu [...]ers, ashpans, basons, and pinnes of the sanctuary) so also when he was before his ascension forty daies with his disciples, teaching them what to preach, and how to governe the Church, though hee would not againe relade and burden them with antiquated ceremonies, as touch not, tast not, handle not, yet neither would he leave them to any will-worship, but prescribe them what they should doe concerning so maine a point as the transposition and change of the Sabbath: neither needed he otherwise to confirme a law naturall and morall, then by shewing himselfe Lord of the Sabbath, by taking that away from it which was ceremoniall, and transporting it to an­other day: so that as from Christs own appointment of the sa­crament it was called the Lords Supper, so also from his owne appointment, this which we now keepe Sabbath, was called the Lords day. For who may presume to appoint such a thing but the Lord of the Sabbath? Or who may call any thing the Lords; or ordaine any thing in his holy worship, which his selfe hath not appointed? And it is worthy our noting, that Paul appoin­ting collections for the poore on that day, 1. Cor: 16. 1, 2. saith also, 1 Cor: 11. 23. 1 Cor: 15. 3. that he delivered them that only, which he had received of the Lord: and that there speaking of that day, he spake as of a thing then in use and custome (for [Page 119] holy conventions, preaching, praying, receaving the Sacra­ments) among Christians. See Act: 20. 7.1 Cor. 11. 23. 34. et 14. 36. 37 Tit. 1. 5. so that Christ comman­ded and instructed them, and they only ordered the Churches accordingly:Act. 15. 6. 24. without all dispute, it is sufficient for us to bee followers of the Apostles as they were of Christ, considering that they were assisted by an infallibility of spirit in these things.

Secondly we must consider why Christ changed it, which was because

1. The ceremoniall part thereof was changable by the Lord of the Sabbath; he tooke it not away because the mor­ality is indispensable and unchangable, as having it's ground in the law of nature, not withstanding that which some obiect to the contrary,Genes. 2. 2. that there is no principle thereof leading a meere naturall man to the observation of a seventh day sabbath for

1. In the very creation God sanctified the Sabbath and hallawed it by his owne rest thereon,Exod. 19. as afterward by his ab­steining to give them Manna on that day:Exod. 20. and before Moses received the law on Sina written on tables of stone,Exod. 31. he said unto the people,Deut. 9. 9, 10. Exod: 16. 29.—The Lord hath given you the Sabbath.

2. The naturall mans principles before the fall▪ and after the fall in the state of corruption, differ in many things and degrees, as light and darknesse. The naturall man in this existence neither doth receive, nor can knowe the things of Gods spirit: so that he wanteth illumination, and consequently the use of diverse principles necessary to lead and guide him in the way of sanctity,1 Cor. 2. 14. which in his pure essence and state of inno­cency, he had as a compleate and perfect law of nature.

3. The darknesse of minde which fell on man by sin, was so generall that it left him only some such obscure know­ledge of a Deity to be worshipped, and a conscience which ser­ved rather to check their failings therein, then to enforme them: as that it left them without all excuse: thus they that had not the written law,Rom. 2. 14. were a law to themselves: the pru­dent among them acknowledging that there was no nation so immane, and barbarous, but it beleeved there was a God, yet condemning their own ignorance, as much in the manner of [Page 120] his worship, as their apprehension of him: knowing like blinde men out of the way,Act. 17. 37. that they erred, they groaped after him, but could not finde the way to him, nor understand how they ought to serve him: which when they attempted by idol-wor­ship and the vaine forgeries of mans inventions, they knewe it was but the foolish and frivolous dreames of selfe-beguil [...]ng authors, and the blind assent of a seduced multitude (the great and tyrannicall mistresse of errous) which swaied them.

4. That remainder of the law of natures light after mans fall was such, as rather, or more immediatly concerned the preservation of the naturall man in this present life, then for the compleat instruction of the spirituall, for eternall life; and so to be reckoned among those common gifts of God be­stowed equally on elect and reprobates: of this kinde was the admirable prudence, temperance, equity, constancy and [...]idelity of some meere heathens: wherein the conscience had these principles that intemperance, injury, murder, theft, perjury, ly­ing, stealing, rapine, adultery, false testimony, &c. were odious crimes: for all these and the like were [...] immediatly serving to the preservation of humane society, which the God of order, and omnipotent parent of this universe will conserve unto the end of time: therefore causeth he his sunne to shine and his raine to fall indifferently on the just and unjust: and therefore these principles of the Law of nature were left more undenia­bly cleere,Matt. 5. and lesse obscured and obliterated, on the tables of mans heart in his fall, then those which more immediatly con­cerne the worship of God in the first table of the morall law, and the spirituall mans relation thereto: God constantly re­solving in his unsearchable wisdome and justice, to preserve the life of nature respectively to all men, for the appointed times; but the life of grace, to eternall salvation, onely to his elect in Christ: upon the tables of whose hearts, he writeth his laws in their regeneration. So that though there be no princi­ple,2 Cor. 3. 3. to lead and direct a meere naturall man, after his e [...]cecati­on in his fall, to the worship due to one only God, yet none can more reasonably deny, that a man in the state of innocen­cy had a perfect knowledge of all the law of God, and princi­ples in the law of nature to lead him to the observation of eve­ry [Page 121] precept thereof, then that the light of the eye is not naturall to a man accidentally blinde, and so having no sight to direct him in the way he should walke in: Man had in his state of in­nocency a sufficient knowledge of the whole law of God, and therefore as that principle which led him to the true worship of one onely God; so also to the keeping of the Sabbath, which is a part thereof; because all the morall law and every precept thereof, hath its ground in the law of nature uncorrupted, cleerly appearing, though in the corrupt state, it be obscure, & in some branches thereof more, in some lesse obliterated; and the written morall law is indeed no more then a repetition & second writing,Exod. 34. 1. or supply thereof, figured in God's duplicate & writing againe the same lawes on the second tables,Exod. 32. 19. after the first were broken.

5. The fourth commandement in the morality (that is sanctification of a seventh day Sabbath) is a law of nature as having its ground therein, and therefore bindeth all men, of all times and ages; and conditions, to the end of time, as well as those lawes which say, Honour thy father and thy mother, thou shalt not kill, commit adultery, or steale: but that which was cere­moniall therein, (as the observation of a seventh from the cre­ation) was positive, and therefore alterable: it being the nature of a positive law, to binde either certaine persons only (as A­dam and Eve by the precept of not eating the forbidden fruit) or to a certaine time, as the ceremoniall law bound Israel untill the fulfilling of all by Christ; and as all before, and under the law, were bound to observe the seventh day Sabbath from the creation, untill it should be changed for the Lords day, in whose power the alteration thereof was, as he was the creator, appoin­ter, and sanctifier of the first Sabbath, and was, and is the Lord of the same now changed for that which wee celebrate in re­membrance of his resurrection.

2. Christ changed the day to remember us of his resting from all the workes of his humiliation in his resurrection, the creation of a new spirituall world,Isay 65. 17. as it were new heavens and new earth, which shall remaine,Isay 66. 2. 3. 2 Cor. 5. 17. that from one Sabbath to ano­ther all flesh may come and worship before him: of which hee saith, old things are past away, behold all things are become new: & [Page 122] this day that heavenly light, the day starre and sunne of righte­ousnesse arose, therefore (as hath beene noted) we begin not this Sabbath from the evening darknesse, as the old world (untill the fulnesse of time to be exercised under the shadowes of the law [...] but from the morning light, a type of that which the A­postle saith, the night is past the day is at hand, Rom: 13. 12.

3. To be a figure of that eternall Sabbath and rest specified Heb: 4. 9.Rev. 4. by Christs accomplishing the worke of our redempti­on, and justification by his resurrection.

4. That beleevers might therein have a perpetuall pledge of the new covenant of grace & salvation, their deliverance from the servitude and curse of the law.

5. Lastly that it might bee a marke of distinction betweene Christians and Jewes and Mahumetans, who obstinatly adhere to antiquated ceremonies, or ordinances of men.

It remaineth that we consider how wee must sanctify this Sabbath, Sect. III. which that we may doe, it is necessary to observe. 1. the due preparations for it. 2. practices in it. 3. duties after it.

Concerning the first, these rules are necessary

I 1. Doe not overtoile, travell, or overwatch thy selfe or ser­vants, least thou, or they be sleepy, & so inattentive in hearing or praying.

2. So consider it before it come, that thou maist be sure to set apart all businesses and distractions which might hinder the performance of thy duty.

3. Rise up so early that thou want no convenience to fit thy selfe for Gods publike and private worship, which when men do not, they come both unprepared to Church, & neglect their private duty for preparation, which often rendreth the publike unfruitfull: this discovereth an admirable hypocrisie in men, who will to rise that they may have time, to wash & dresse the outward man, for the sight of men; least any thing should be uncomely to outward view: but for the inward man, obvi­ous to the severe eye of an heart-searching God, they are litle or nothing so [...]icitous.

4. Renew thy repentance before thou come to heare the law of Go▪ lest thou appeare there like the ghest without the wedding garment, untrimmed and fowle in a sacred solemnity: [Page 123] lest the seed of Gods word fall unprofitably among thornes, and the venomous weeds of thy old sinnes; and so become a [...]avour of death unto thee.

5. Consider the sanctity of God, into whose presence thou art entring, as Moses into the clowd to heare his voice wherein are the issues of life and death, remember that the time is holy by Gods owne institution: that the place is consecrated and set apart for Gods publike worship, and let that come into thy minde which God said unto Moses approaching towards him, loose thy shooes from thy feet: for the place thou standest on is holy ground: to thy selfe thus appliable, put off all thy carnall affecti­ons, resigne thy selfe body & soule, unto the guidance of Gods holy word and spirit: Christ said not in vaine, my house shall be called an house of prayer to all nations; Matth: 11. 20. and where two or three are gathered together in my name, there am I in the midst of them.

6. Pray privatly, that God would forgive thee thy sinnes, give thee such a measure of his spirit to enable thee to serve him, as may make thee therein acceptable to him, blesse his owne ordinance unto thee, sanctify thee body and soule to his service, that thou maist sanctify his Sabbath, with that zeale, care, and fervency of spirit, which may please him: that hee would assist the Ministers of his word, and thy selfe, and the whole congregation, so that the word may profit you, to the amendment of life, and building you up to the assurance of salvation in Christ.

In the Sabbath if thou wilt performe thy duty well, thou II must

1. Begin with delight in it and all the service of God there­in to be performed: this was God's condition of prospering Israel that they should call the Sabbath a delight: the carnall man for feare of humane law or censure, resteth from his or­dinary workes, goeth to Church, joyneth with the Congrega­tion in prayer,Isay 58. 13, 14. hearing, &c. but it is irksome to him, he thinkes the time long, because he delighteth not in the Lord and his Sabbath: but he that through delight therein, keepeth it not as in help to sanctification; keepeth it no better then a beast.

2. Glorifie God therein: In hearing, praying, receiving the holy Sacrament, singing praises, &c. thou shalt honour him, not [Page 124] doing thine owne waies (any servile worke.) Those things may be done which are subordinate to the sanctification of a Sab­bath: as the Priests laboured in sacrificing,Isay 58. 13. the Ministers now doe in preaching and officiating, without breach of this pre­cept. Workes of necessitie or mercy, to man or beast are to be done: the Ox fallen into a pit must be releived: the Physitian, Apothecary, Chirurgion, or others in case of necessitie, may and must respectively helpe, though it be the ordinary worke of their calling, because it is a worke of mercy: so to doe is to honour God: as on the contrary it were to his dishonour, as if his law bound any man from doing all the good hee can, or shewing mercy to the distressed; whereas indeed he is a God of mercy, & loveth the same in all those who beare his image: but thou must not for gaine doe that which might equally be omitted; as bargaining, bearing burdens, or other servile worke, or labour of thy calling, or travelling, except in case of necessi­ty, or subordination to a Sabbath dayes workes: it is certainly an ingratefull sacriledge to rob God of his owne daies service, appointed for no necessitie of his, but only for our own good and salvation, and to entrench on that which he hath reserved to himselfe, whereas he hath allowed men six daies to doe their workes, and take their lawfull delights therein: Therefore hee saith, as we must not on the Sabbath doe our own waies, so must not we finde our owne pleasures, nor speake our owne words: it is an hatefull robbery of God to use pastimes on that day, though lawfull on others: much worse those which are never lawfull, whereby the Devill is more served on that day, then a­ny other. The many fearefull judgements of God on offen­ders herein (and that which usually befalleth them, in that God seldome prospereth the most probable industries of such) is enough to deter all considering men from profanation of the Lords day.

3. Doe what good thou canst; to thy selfe in that which concerneth thy soule or thy body, health and preserva­tion, in case of necessitie; or to others in the like; at conveni­ent times, when the publike or private worship of God require not thy attendance: walke in the fields, or gardens, that thou maist contemplate on Gods creatures, and his benificence, [Page 125] power, providence and wisedome therein: visit the sick and im­prisoned, if thou have ability and convenience of releiving or comforting them.

4. Absteine from immoderate drinking, feeding, slee­ping, and whatsoever else may render thee lesse apt for the san­ctification of this day.

5. As all thy life thou must rest from sinne, so speci­ally on this day, wherein the very sanctity of the time violated doubleth the offences committed there, when God specially requireth the sanctimony, and endeavours to learne his will; and doe not thinke it enough to rest from labour; as God re­steth not in an inactive contemplation, and as the glorified Saints in the life to come in their rest aud refreshing, shall yet continually sing their Halleluiahs, and doe those things which shall be to the eternall glory of God in them, so doe thou now compose thy selfe to have thy present conversation in heaven, and to begin thy rest and Sabbath here, which shall never end.

When the Sabbath is ended; if thou canst, write down some principall heads for directions or of comforts heard that day, and by often perusing them, commit all to memory. However repeat to thy selfe, if single; or with thy family, the summes of that thou hast heard: praise God for the same; sing Psalmes: meditate of the eternall rest, whereof this is a type: frame thy whole life for the attaining thereto: beg pardon of God for thy severall failings and defects: and pray for the assistance of his good spirit, and that his ordinance may be powerfull in thee and thine, to life eternall.

1. Love is the Qveene of vertue [...], Sect. I. mother of sanctity,Virtutum ma­ter est charitas &c. Greg. ep. 40 l. 4. Gods lively image in man: a reflex of his goodnesse,1. Joh. 4. 8. who is love; the life of faith, without which it is neitherGal. 5. 6. active nor Jam. 2. 17. lively: the comfort of this life,1 Joh. 3. 14. 19. security in death, & proe­ludium of heavenly life, wherein it shalbe compleated in the vision of God, and the full communion of Saincts united to their head Christ Jesus▪ what were life without love, better then an hell inchoate? such must that be where God is not,Bernard. who not only hath love, but is the same.Amor, dicitur illud quod est principium, quo appetitus ic [...]dit ad sinem, id est in bonum amatū & v [...]catur di­lectio in quantit liber [...] electione disc [...]ruitur, quid sit amandum. Rainet. panth. Love is a volun­tary affection and desire to enjoy that which is good: it is a dilection, because we doe in a free choice discerne what to love. loves limits are ample, when it hath a fiinite object; when 'tis towards God, it hath no bounds, save only in the sub­ject, which can but finitely love an infinite, though with all the soule, and all the might. Love is subjectively in some desire, objectively in some good (or that which seemeth such) so that their varieties, cause as many varieties of love: love of God the supreame good, is incomparably the best: love of that which God loveth is next, and next that which beareth his image: so love we our selves, and men and Angells, we love men, either as [Page 130] we receive good from them, or doe good to them: the first our language calleth Love, the second Charity: that hath some­thing amiable and desirable for it object, this something mise­rable and to be pittied or releived.

2. Love to God, is a vertue wherein the reasonable crea­ture adhereth and is united to, delighteth and resteth in God as his cheife good: And it is considerable. 1. As naturall; such as was in Adam in his innocency, for without it, he could not have had Gods image on him. 2. As infused in our regenera­tion, which is a repaire of Gods image, decayed in us by sinne: this is theIpse [...] ut di lige­retur de [...]it, qui non deli [...]tos di­ligit: displi [...]en­tes ama [...]i sumus ut fieret in nobis unde placcr [...]mus Concil, Arau [...] sican. alt. meere gift of God. 1. Joh: 4. 7. Love commeth of God, and theD [...]pendet [...]x sol [...] gratia sp. san [...]i eum in­sundentis. 22. c. q. 24. a. 3. c. fruit of the spirit is love. Gal: 5. 22. we love him because he first loved us, 1. Joh: 4. 19.

3. The supreame end of our love to God,Charit as at­tingi [...] ipsum Deum, ut in ipso sistat, n [...]n [...]rex co aliquitl nobis [...]. Aq. 22 [...]. [...]. 23. a. 6. c is God: for though we love any creature for some other end then is termi­native in that creature, so beloved, yet we must love God onely for his own sake: though we may not therefore only love God that he may doe us good; (for that were to make our love me [...]cenary, not [...]iliall, not truely to love God above all, but him for the rewards sake; that were a contract rather then a free love, selfe love, not love of God for his own sake, and as a suffici­ent reward to those that love him) yet may we be assured that we cannot, love him truely without a sufficient and certain re­ward: and we may expect the same seeing he isHeb. 6. 10. not unrigh­teous that he should forget our worke and labour of love, which wee have shewed toward his name. In whatsoever creature wee in­stance, men, or Angells, or any thing subordinate to their love, there is still some better object of our love: as if wee love ri­ches for charity sake, we love charity for our indigent brothers sake, and him for Gods sake: But in God only all our desires and affections.Hae [...] est igitur [...]era cordis no­stri requies cum in amore Deiper desiderium sigi­tur, nec ultra quicquam appc­tit. Sed in co quod [...], qua­dam felici secu­ritate detectatur H. de sanct. Vict. l. 1. Mis­cellan. rest andEzek. 1. 25. let downe the wings (like those creatures, in Ezeki [...]ls vision, when they heard the voice of God above their heads) and we love God only for his own sake, as the most excellent, most amiable, and desirable, the sole foun­taine of true good, and blessednesse, out of whom there can be nothing good or happy: and indeedBernard. de amor. D. c 3. hee that seeketh any thing above or beyond God, seeketh nothing; because there is nothing better then he, nothing in heaven or earth so good. [Page 131] The subordinate end of loving God, is that we may love others in, and for him, as 'tis written,1. Joh. 4. 21. wee have this commandement from him, that he that loveth God should love his brother also: nor can any man wisely and truely love himselfe any otherwise then for God's sake: not wisely; for 'twere folly for a man to set his affections at any lower levell then true happinesse, which can never be in any thing humane or temporall; but it is to be found and attained onely in God, and our union with him: to love our selves for beauty, strength, honour, riches, ple­sures, or present life, is to beguile our soules with vaine dreams: happinesse can be in nothing which can change for worse, or must unavoidably end: nor can we truely love our selves for a­ny thing lesse then the image of God in us: he loveth not him­selfe in truth, butSee Prov. 29. 24. hateth his own soule, who loveth him­selfe a sinner (for thereby he maketh himselfe unhappy) or in respect of any temporall pleasure or gaine, therein, or thence taken: the sinner hateth and destroyeth his own soule,See Isay. 3. 9. do­ing himselfe more harme therein, then the devill and all the powers of hell could otherwaies doe him: for as they cannot make him sinne against his will, so neither can they make him truely unhappy without his consent to sinne. Neither is it tru­ly to love our selves, to prouide momentany pleasures, and be­guiling shewes of happinesse with the losse of the eternall and true: the gaine of a world cannot compensate the losse of a soule: nor doth he truly love himselfe who betrayeth himselfe herein, loving short and evill pleasures, more then the chiefe good, eternall happinesse, and salvation of his own soule.

3. The measure of our loving God, is to love himM [...]dus sin [...] mo. do dilig [...]rc. Ber. with­out measure: things finite have measure, and therefore must be loved in measure and subordination: Thou must love thy Pa­rents, wife, children, freinds; but as thy selfe,Licet parvulus ex collo pen [...]eat nepos: licet spar­so crine & scis sis vestibus, ube­ra quibus te [...] ­tricrat mat [...] ostendat; licet in limine pai [...]r ja­c [...]at, per calrati [...] perg [...] pa [...]rem, siccis o [...]ulis & vexilluni crucis ovola [...] solum pic­tatis genus est, in ha [...]re esse crudelem Hie­ronym, l. 2. ep. 6 Heliodor. not in the place of God (to honour them before him as Eli did. 1. Sam: 2. 29.) but in subordination to his love, and as may be consistent there with: otherwise he that hateth not father, mother, wife, children, and his owne life [...] Christ, cannot be his disciple L [...]k: 14. 26. that is where the love of these or any of them is not subordi­nate to the love of God, or where a man loveth any of these more then God, Math: 10. 37. Thou must love God with all thy [Page 132] heart, (according to thy capacity) with all thy soule, (thy will, affections, and desires) thy mynde and intellectuall faculties (for love of God cannot be without knowledge of him, there is no desire of that we know not) with [...]ll thy might, as much as thou canst, every part must serve to Gods love, that wee may love God, not only giving us, but also severely correct­ing us, and denying us that which we aske, and thinke best for us, in assurance that he is most just, wise and mercifull to dispose all for the best, as may be seene in Christ, and the Martyres, whom nor life, nor death, nor any pressure could separate from the love of God.

4. Though the love of God in mans state of innocency was lost by sinne, yet that which is infused in our regeneration shall never fall away: because it dependeth on Gods immu­table love to us, who not only giveth grace but also persever­ance there in: it wasCharitas quae des [...]ripotest u [...] ­quam suit vera August. Tom. 4. de falut. do [...]ct. c. 7. never true love of God which ever faileth: if it be true, it knoweth no end, beingCorruptionis nescia semper invicta. Prosper l. 3. de vit. cant. c. 13. ever invin­cible: for the gifts and graces of God are without repentance. Rom. 11. 29. faith operative by love cannot be lost, neither can true love: it may be remitted, not lost, clouded, not extin­guished: that which in the reprobate seemeth the love of God, shalbe lost; the true which is in the elect, can never; be­cause though men may be deceived concerning their election,Donum perse­verantiae compu­tatur inter bene­ficia [...] Dei quibus certissimè libe rantur, quicun (que) liberan [...]tur. Aq. 22. [...]q. 24. a 11. ex August. de bono persev. c. 14. Tom. 7. God cannot.

5. This love of God is never perfect in the best in this life: here it may stil receiveCharitas viae potest augeri. 22ae. q. 24. a. 4. c. encreases, & doth, as the Apostle Phil. 1. 9. [...], yet more and more in knowledge. We love according to our knowledge, which being but in part, no more is this: our whole regeneration is yet imperfect in degrees, and so is our love to God.

6. Love of God shall remaine, and be perfect in the life to come: when riches, honours, pleasures, deare friends; nay whē those excellent gifts of learning and prophesie shall leave us, when faith shall end in enjoying, this one treasure shall be se­cure, and encrease to eternity.

7. As he that hateth God, is herein more excusable then all other sinners, because hate of God is more apparently impi­ous, then failing in attaining it, or falling from it by infirmity [Page 133] (for here may be a will to doe good, but there cannot) so also herein, that having but one extreame to fall into, the malitious will fall there: all other sinnes may be in excesse, and in defect; because every other vertue, this love excepted, hath two ba­stard sisters: as valour hath in excesse, temerity, and in defect timidity; justice hath on the right hand, too much severity, on the left, too much mildnesse and indulgence to sinne: so is it in the rest: only this most amiable vertue hath nothing but de­fect to oppose it: no creature can love God too much, because none can love him enough, or infinitely. This also aggravateth the sinne, that there can be no cause in God of any hatred to­ward him, because the only chiefe and true good cannot bee the proper object of hatred: nor could the most wicked hate him, but that they have sins which his justice must punish, be­cause he is good; and they have set up their impious desires & lusts, after pleasures and reveuge in his place; and therefore hate all that oppose them: so is theRom. 8. 7. wisdome of the flesh en­mity with God; because it is not subject to the law of God; which the signes and effects thereof declare, such as are de­spaire, servile feare of God's presence, fleeing from him (as A­dam would have done) audacious liberty of sinning &c, yet are there degrees herein: the formall hypocrite doth not profes­sedly, and out of destinate malice, hate God, nor truely love him: he professeth love, but preferreth the world before God: and if any man so love the world,Sect. III, the love of God is not in him. 1 Joh: 2. 15.

Now whereas all pretend love (as obedience) to God, yea when they doe no lesse then rebell against him, and would, if it were possible, unthrone him; it is necessary to consider some markes and signes of this love, which are these, and the like: we love God.

1. If in our hearts desire wee choose him for our chiefe good, and preferre him before all loves; as the spouse saith—Cant. 1. 1. thy love is beter then wine: if we fix ourIsai. 2. 6. 9. hearts and affe­ctions on God, we love him: ifPsal. 37. 4. Psal. 40. 8. Psal. 116. 1. we delight in him and his Psal: 1. 2. Psal. 94. 19. Psal. 119. 16. 24. 35. 47. 70. 77. 174. law, and desire to know more of him: for as one saith of Magdalens looking againe into Christs sepulchre,Vis amor is in­tentionem mul­tiplicat inquiss­tionis G [...]egor. h [...]m. 25. in Joh 20. the pow­er of love multiplieth the intention of inquisition: if we rejoyce at [Page 134] the gaine of his favour, above all gaines requirable in heaven or earth, if we delight in his presence, ordinances, and the pla­ces where his honour dwelleth in his publike worship (as that man after Gods heart, whose very name signified love my soule thirsteth after the living God; when shall I come and appeare be­fore God? Psal: 42. 2.) If wee desire and delight to heare those who bring his messages to us, as Psal: 119. 162. if wee often think of him (where our love is our thoughts will be) if we love to speake of him, and to him, in fervent and fre­quent prayers: if we have a secret joy of heart at the appre­hension of his presence and gratious assistance of us in any thing which may please him, at attentive hearing his word, zealous prayer, secret giving for his sake, or for the inward testimony of his spiritRom. 8. 16. assuring us that we are his children, because we hold him most deare. 2. if we be heartly sorry when God is dishonoured▪ so David mourned because men kept not his word: certainly no man can without greife of heart remember, or behold his owne or others sinnes, whereby God is displeased, if he love God: they are but hollow freinds that can be pleased and make themselves merry with that which they know, hurteth or greiveth those to whom they professe love: therefore David, Peter, and all those that truely love God, weep and mourne for their sinnes: 'tis griefe of soule to them that they cannot serve him as they ought without all sinne: therefore David frequent, and Peter abundant in teares for their sinnes,P [...]. 116. 1. professed that they loved the Lord; this with better confidence then before (when hee professed hee would lay downe his life for Christ, (saidJoh. 21. 17. Lord thou know­est all things, thou knowest that I love thee.

3. If we keep his commandements, which signe his selfe gi­veth Joh: 14. 15. 23. as also the [...] beloved Disciple 1 Joh. 2. 5. this is indeed to walke with him: it is an impudent falshood, to say we love GodQui Dei prae [...]cepta contem nit, D [...]um non dili­git [...]ne (que) [...]nim reg [...]m deligi­n [...]us, si o [...]lio [...]jus [...]g [...]s habemus. [...]odor. while we contemne his lawes, as 'tis to af­firme1. Joh. 4. 20. we love him and hate our brother.

4. If we love those that love him, and are beloved of him, as David did Psal: 16. 3. Sec 1. Ioh: 5. 1. if we love God whose spirit regenerateth, we shall love the regenerate for his sake, whose image they beare.

[Page 135] 5. If we hate that which is evill, and delight in that onely which is pleasing to God. Among lovers there must bee idem velle & idem nolle: 1 Joh. 2. 6. he that saith he abideth in him, ought him­selfe also, to walke, even as he walked: and the Psalmists precept is,Psal. 97. 10. yee that love the Lord, hate evill: See Psal: 101. 3. Psal. 119. 104. 128. 163. Psal: 139. 22. we all sinne, but hee that doth not truely hate sinne cannot love God.

6. If our love to the world (pleasures, and all desirable se­cular things, as also our cares concerning them) decline and lessen in us: devided streames [...]unne shallower: the more wee loveMinus Domi­ne te amat, qui aliquid tecum a­mat, quo [...] prop­ter te non amat. Aug. conf. with God, the lesse we love him; the more wee love him the lesse we love all things else, except in subordination to him: when Mary had chosen the better part (the love of God) she sate at Jesus feet carelesse of the other entertainment: look how those glowormes shining in the dark, and the starres them­selves vanish at the appearance of the Sunne, so doth the love of things secular, at the arising of the love of God on our hearts.

7. If we set not deare by any thing else, riches, pleasures, li­berty, life it selfe, for [...]ods sake,Phil. 2. 25. 30. as Paul speaketh for his fellow souldier. he for the worke of Christ regardeth not his life, and of himselfe who for the same counted it not deare. Act: 20. 24. it was a great love to God which Abraham shew­ed, when for his sake hee would bee content toGen. 22. sacrifice his beloved only son Isaak; God (who would honour him with the high title of hisJam. 2. [...]3. friend andRom. 4. 11. father of the faithfull; and would have heaven it selfe take a livery from him, and be cal­led Luk. 16. 22. Abrahams bosome) would in that example of himselfe, teach him as much as man could apprehend of Gods infinite love) what it was to give his only son Jesus to death to save us.

8. If in no difficultie of affaire spirituall or secular, we at­tempt any thing inconsulti, but goe to the Oracles of his wor [...]d for advise, beg his assistance and blessing, in, and upon all our workes: how canst thou say,Jud. 16. 15. I love thee, when thy heart is not with mee? Said Delilah: how much more may God say so, whē we will not trust him? It is a chiefe advantage of love, that we have a prudent heart, and a faithfull eare, wherein to unload our cares and doubts, and that we are sure we shall carry away [Page 136] none but infallible counsaile: friends that may erre, as men, are yet deservedly trusted, if they would not.

9. If we beleeve in him and put our confidence in him for life and death: love is the fairest issue of faith, which so uniteth us to God, that we can securely cast our selves, and all our cares on him, and his good providence, beleeving and being Rom. 4. 21. fully perswaded that what he hath promised, he is able also to performe: and that whatsoever he doth with us, or for us, is best, even when in Psal. 119. 75. faithfulnesse he afflicteth us. Every one seemeth to love God prospering, and giving, but the triall is, whether we love God afflicting us, shewing us no countenance when he seemeth to forsake us and not to heare or regard our prayers, when we are ready to perish; in such case to resolve with Job Job. 13. 15. though he kill me, I will trust in him; this is indeed a certaine argument of that love which shall assure our hearts before him: if we could but thusMal. 3. 10. 11 prove the Lord with con­fidence in him, and holy subjection of our selves to him, hee would open us the windowes of heaven, and powre us out blessings; he would rebuke the destroyer for our sakes.Sect. II▪

The common obstructions and lets to the love of God are.

1. Ignorance of God; we cannot love that whose excellen­cy we know not.Exod. 5. 7. Pharoah asked who was the Lord that hee should obey him? So say the spiritually blinde, who is he that we should love him? They are haters of God, because their Rom. 1, 21. 30 foolish hearts were full of darknesse.

2. Unbeliefe, if wee could indeed beleeve Gods word de­scribing his wisedome, mercie, verity, benificence, power, and Providence, and that there is true and eternall happinesse on­ly in our union with him, we should easily be perswaded to set our hearts on him; as it is written,1. Pet. 1. 8. whom having not seene yee love: in whom though now yee see him not, yet beleeving yee rejoyce with joy unspeakable.

3. Love of this world and the present distracting cares thereof, wherein catching at deluding shadowes, we loose the substance: if 1. Joh. 2. 15. any man love it, the love of the father is not in him; as I noted. We cannot with one eye, see heaven and earth together, norMath. 6. 24. love God and Mammon with one unchanged heart, whose dangerous perversenesse and corruption herein [Page 137] appeareth; God is only good but the whole world lyeth in wickednesse; it loveth nothing good; it is bitterEcce mundus turbat & ama­tur; quid si tran­quillus esset? August. and trou­blesome unto us, yet we unhappily dote on it to our destructi­on, and suffer it to steale away our hearts from Gods love, wherein we should otherwise be happy, [...] &c. Greg. Na, orat. 16. what would wee doe if the world were neither bitter nor troublesome? We are loath to part with the vaine amenity of this world, as Lots wife was from the pleasant fields of Sodom, no not when the Angels pull us by the hands, would we goe out from ruine and destru­ction Num, 32. when the Reubenites and Gadites saw the fruitfull Ja­zer and the pleasant Gilead, they petioned Moses, that they might have the lot of their possession there, and goe no fur­ther; they desired not the promised rest: it is so with many a worldly man: he would faine sit downe here, and have his heaven on earth.

4. Guilt of conscience cannot be without feare of Gods se­verity: now love and servile feare are incompatible: hee that feareth Gods justice because he loveth his own liberty of sin­ning, ease, and indemnity, cannot love God: as this feare ex­cludeth perfect love, so this casteth out feare: there1. Joh. [...]. 18. is no feare in love, nor love in base feare.

5. Pleasures of sinne which only are contrary to Gods love: no man can love unreconcilable contraries: he that loveth and delighteth in any sinne, thereby looseth all capacity of Gods love who cannot but punish the same.

The meanes on our part to be used for the enflaming our love to God, are, that we,

1. Study to know God, to acquaint our selves with him in Christ, & his holy word which reveileth him unto us. He is the most amiable of all that is in heaven or earth, & therefore the most desirable: as it is written,Can [...]. 5. 16. he is altogether lovely. It is our spirituall blindnes and ignorance of God, which causeth our not loving him as we ought: if we knew him, we could not but love him so, as that the love and care of all creatures, however dear, would decline in us:Math. 17. 4. when Peter on the mount, had but a tast of his goodnes, & glimps of his majesty, as forgetfull of all below, he cryed, it is good for us to be here—let us make 3 taberna­cles —Satan oftimes setteth such a mischievous distance between [Page 138] man and man, that mistaking, or not rightly knowing one another, he easily fomenteth jealousies, and contentions be­tweene them, thereby making1 Cor. 13. 1. &c. void all other excellent vertues in them, for want of love, which is the life of true religion, and the infallible markeJoh. 13. 35. of Christ's disciples: much more doth he labour to keepe us ignorant of God, that wee may be so unhappy as not to love him: his first assault of man, was by his suggesting jealousie betweene man and his crea­tour, by that pestilent cloud, to vaile the goodnesse of God toward man (in a due consideration whereof, he could not but have loved, and adheared to him) and to make man suspect and disbeleeve the truth of GodGenes. 3. 1. &c. yea (said he) hath God said yee shall not eate—? yee shall not die—for God doth know that in the day yee eate thereof, your eyes shall be opened, and yee shall be as Gods knowing good and evill.

2. Remember what he hath done and continually doth for us. love followeth love, if we can but be throughly perswa­ded, that he loveth us, we cannot but love him: Consider what great love he hath shewed us, electing, creating, redeeming, and preserving us: when Christ but shed some teares atJoh. 11. Laza­rus grave, the Jewes said, Behold how he loved him; what would they have said if they had knowne, that he came to shed his heart blood for them? consider what he doth in our preser­vation: who blesseth us with increase? who makes the earth bring forth? who makes the clouds drop fatnesse; and crown­eth the yeares with plenty? who keepeth us when we sleepe from the powers of darknesse, never wanting power nor will, but onely commission to destroy us; who can and will keepe us when we are breathing out our soules: we love our deare friends who then cannot keepe us, because they would: con­sider, I say not if there be not reason, but necessity that wee love him that onely can, and certainly will preserve us then.

3. Learne a due estimate of secular things, and to alienate thy affections from them, that they may be taken up with thingsColos. 3. 1. [...] on high: the more thou emptiest thy soule of those,Anxii enim semper & ad ip­sa l [...]etitiae vota suspensi quodam fluctuamus in­certo sperantes dubia poo certis, incommoda pro­ [...]ecundis: caduca pro solidis, &c. Ambros. de fi­de resur. c. 3. the more capable it will be of these vaine loves, cares, delights, and desires bewitch the greatest part of the world, transporting [Page 139] men in a fantisticke dreame of happinesse, and prosperity, when here's nothing constant but inconstancie, nothingHeb. 13. 14. perma­nent and perpetuall, but perpetuall, and suddaine changes;Joh: 13. 1. Isai 54. 7. 8.: in Gods love onely there is constancie: every thing else (yea this world and the fashion thereof) changeth: mens loves are fickle as the wind: they admire and presently loath the same: they curse and blesse (like Michaes mother) at a breath, in the sense of their losse or gaine:Judg. 17. 2. a little seeming injury blasteth their love: yea the change of the externall estate, changeth their affections, who by the mercenary ballance of present profit, weith amity with God and men: these wether­cocks turne with every shift of the winde: these shadowes ap­peare onely in prosperity (wherein they follow and will not be beaten off withRuth. 1. 16. Ruths importunity) that nere so litle clouded they vanish. But Gods love is constant and unchange­able: he will knowe thy soule in adversity: if any unkindnesse, reall injuries, dishonours, and rebellions could change him; who had not long since perished? 'Twas said of that Turkish Emperour, Mahomet the great v. Knowls. Turk. histor. p. 433. in his favour was no constancy, and in his least dis­favour death: but God is of infinite patience & mercy, though he be every day provoked, and in his favour is eternall life.

4. Pray him to give thee an heart to know and love him: to draw thee that thou maist follow him: to shew thee his mar­vellous loving kindnesse, to acquaint thee with his goodnesse. Moses desired to see Gods face, not to satisfie his curiosity, but to fill his affection with Gods love. As the Spouse cryed Cant, 1. 7. Tell me (O thou whom my soule loveth) where thou feedest, where thou makest thy flockes to rest at noone—

The motives to incite us to love God, are infinite,Sect. VI. as is his goodnesse, the more obvious to us are.

1. The great and admirable promises, according to which he sheweth mercy unto them that love and obey him. See Ex. 20. 6. Luk: 10. 27. 28. 1 Cor: 2. 9. Jam: 1. 12.

2. Love of God is that same ballance of the sanctuary, by which all duties must be weighed: it is that same salt of the co­venant, without which no sacrifice can be savory and accepta­ble: it is that holy fire which came from heaven, wee may offer no sacrifice without it (the devill is obedient, but not for love, [Page 140] but feare and compulsion it is theMath. 22. 39. summe of the first table of the law. it is theDeut. 10. 12. 15. maine which God requireth of us,Deut 4. 40. Deut. 12. 28. Deut. 5. 33. Deut. 6. 3. 5. for our good because he hath a delight in us: [...] Gel. 17, 19. Epictetus summe of philosophie was in two words, susteine, and absteine: the summe of Gods law is in thisBreve praecep­tum [...]ma. Aug. one, love and thou hast fullfilled the law: no woonder that he saithMath. 11. 30. my yoke is easy and my burden light: what burden more light and easie, then that love which maketh men happy; then that which parity, maketh such, by his free mercy, who saith,Joh: 13. 14. yee are my freinds? What lesse would we doe, if we were left to our owne dispo­sing, then love so good a God?

3. It is a certaine demonstration of Gods love to us (none can love him but those whom he loveth first: we1. Joh. 4. 19. love him because he loved us first: therefore heRom. 5. 5. sheddeth abroad his love in our hearts) and it is a certaine token of our adoption and remission of sinnes: as our Saviour said,Luk. 7. 47. many sinnes are forgiven her, for she loved much; where [...] for, importeth not a cause, but a consequence, and certaine signe of her sinnes remissi­on: Prov. 10. 12. love covereth the multitude of sinnes, whether wee in­stance in Gods love to us, or ours to him, it proceedeth wholly from him: as theEcceles: 1. 7. waters come through the subterraneous, unseene passages from the sea, which seeme first to contribute their constant streames to the filling up of her vast channels; so it is with our loves, which are none other but a meere restu­ [...]nce of Gods love, iufused into our hearts by his holy spirit, for 1, Joh. 4. 7. 8. love is of God, and God is love.

4. Not to love God, is the heigth of the most wretched in­gratitude: all unthankfulnesse concludeth a man inhumane, and wicked, but this, maketh him most impious and unhappy: he loveth us first,1. Cor. 2. 7. 2. Tim. 1. 9. Ephes. 1. 3. 4. before we were, & so elected us to eternall salvation: he gave us all that we have, and are: hee gave us his own image in our creation, his own Son in our redemption: he feedeth, protecteth, preserveth, heareth us, forgiveth our sinnes, giveth us all good things, to make us happy, if we did not make an ill use of all: seeing then, (heTantus tantii, gratis, tantillos, & tales. Bern. de dil. Dei. being so great and excel­lent) loved us first, so much, freely (wee being such, and so un­considerable) we ought, and can [...]ot without greatest ingrati­tude but love him: he is too hard-hearted, who (though hee [Page 141] cannot first love) will not requite.

5. LoveAmor unit a [...]m [...]ntes. uniteth, and likneth lovers: with men parity of manners conciliateth love: but Gods love createth our like­nesse to him: hence is it, that the most excellent creatures love him most, whereby they are made such: some think thatIsai. 6. 6. [...] urere. ar­dency of love denominateth those Angells which stand in Gods presence, Seraphim: certaine it is, such are we as is our love: our manners are not estimable by that which we knowe, but by that we love:Nec faciunt [...] vel malos [...], nisi boni, [...] sint [...]. Aug. ep­ [...]d Ma [...]d. du­as [...] duo sa [...]iunt amor [...]. Ierusalem suit amor Dei; Baby­loniam facit a­mor, seculi: i [...] ­t [...]rroget igitur se u [...]usquisque quid am [...]t, & inveniet ubi sit ci [...]is. Aug. sup. Psal. 64. good or evill love, maketh us such: if we love God, we are godly: if the world worldly: if sinne sinfulf: all men, the best of all, doe sinne: but the wicked only love sinne: looke how the glasses species are, as is the posture thereof (if you turne it to heaven, you see only heaven in it, if to the earth, on­ly earth) so is it in our love, the soules looking-glasse, wherein we may see and judge of our selves.

6. Without this love, there can be no true happinesse for the wrath of God & the severity of his justice remaineth for those who hate him) give him all that a sinfull soule can desire; make him times minion, the worlds favorite, you can make him nothing better then a devill. But with the love of God,Rom. 8. 28. Christianus miser vi [...]eri potest, non potest in [...]e­nir [...]. Minu [...]. Fel: O [...]tav. though a man may possibly seeme, or be said unhappy, he cannot be so: for all things worke together for good to them that love God: pro­sperity, adversity, life, death, all things shall finally advantage them: he that seeketh the love of God, must looke for many enemies; but contrary to their intentions, they shall doe him good: the love of the world is sweet at first, but bitternesse in the end: and the love of God hath many sharpe trialls at first, but in the end shall be most comfortable. This love is that divine Elixer, which maketh the vile pretious; an indeficient treasure which whosoever hath, canPsal 34. 10. Psal. 84. 11. never lack that which is good: he that hath it not, can never be the better for all hee hath: what good, or salvation can he expect, who is so unhappy, as not to love the fountaine of all blessednesse, what can hee rea­sonably feare, who loveth an omniscient andHebr. 6. 10. righteous God, who is a pleanteous rewarder of those that love him? Though we cannot be saved for any desert of Love to God (for it is his mercy, not our merit) wee cannot be saved without it: if any man love not the Lord Jesus, let him be anathema maranatha. 1. Cor: 16. 22.

[Page 142] 7. So excellent is this one possession, thatPhil. 3. 8. 9. Paul counted all but meere losse for it: dyingJosh. 24. 15. Joshua left this, as the chiefe legacie to his friends and family, concerning whom hee resolved, as for me, and my house, we will serve the Lord—Josh 23. 11. take good heed therefore unto your selves that yee love the Lord your God: Quia summ [...] & [...] rum bonum Deus est: solus ille teliciter a­mat, qui Deum amai: & tanto faelicius, quanto amplius. Hugo de sanct. Vict. Miscel [...]an. l. 1. Tit. 170. he need no more: it is better to love God, then to be heire of the world: if thou canst not know this living, thou shalt when thou art dying: let my children faithfully love God, I wish them no greater blessing, who with my soule pray, they may be truly blessed.

1 LOve towards that which God loveth, is, love of all that which is good, and that which beareth his image; as the rationable creatures, Angells and men; this is either to our selves, neighbours, or enemies.

2. Love to our selves either is, such as is

1. Common to all men,In concuss [...] na­turae lege. Aug. de doct Christ. To. 3. c. 30. &c. who by the instinct of nature desire to preserve themselves, though blinded by sinne, they eft­soone mistake the meanes, and end; or overmastered by some malignant power (to which they have dangerously yeelded themselves)Quid enim prodest, si aman­tes nosm [...]tipsos relinquamus pro­ximos? ve [...] quid rursum pro [...]est, si amantes pro­ximos, relinqua­mus nosm [...]tip­so [...]? Greg. hom. 17. they doe somethings to the contra [...]y: the Epi­cure thinketh the meanes to make him happy, is to indulge to sensuality and pleasures taken up at any rate; because hee ta­keth them to be his chiefe good, and end to which hee liveth: he beleeveth himselfe to be only that externall man whom hee endeavoureth to preserve, by a brutish pleasing himselfe: so Undè non rectè cognoscentes s [...] ­ipsos, non verè diligunt s [...]ipsos. &c. Aquin zzae q. 25. a. 7. c. that indeed he loveth not himselfe.

2.Ille autem ve­rè se diligit, qui purè diligit au­ctorem, ib. Greg. q s. hom 17. Proper, to the good, who justly love the inward man, the image of God in themselves, whom they strive to pre­serve in his integrity; they wish spirituall good to him, & care­fully use Gods ordinances thereto: in him they delight; as in present good thoughts, memory of good past, and2 Cor. 5. 1. &c. hope of future: for this they mainely care, this they defend, though with losse of things externall and secular: for this they beat downe the1 Cor. 9. 27. body with fastings, watchings, and prosecution of holy duties. Philauti [...] proper to evill men, is thatCae [...]us amor sui. Hor. 1. Car. 18. blind & Stultus & [...] hic amor est. ib. se [...]. 3. foolish selfe-love; which measureth all love and friendship by (that most ignoble scale of the vulgar) some temporall ad­vantage to the selfe-lover a crewing, who therefore truely lo­veth no man, because neither in nor for God, but for his owne [Page 145] sake: such doeNescio enim quo inexplicabili modo quisquis scipsum, non De­um amat, non se amat. August. exp. in [...]o. tract. 123. qui scipsum non amat, alium ama­re non potest: se autem non dili­git, qui [...]urpe a­liquid. Aug. de amic. c. 28. si sit ejus. not truly love themselves, but being selfe-de­luded, hate their owne soules, because they love sinne, the souls distemper, sicknesse, and destruction: this commonly goeth with a vaine complacency, admiring the Minerva's of their own braine, and liking themselves in those things which they readi­ly condemne in others (as Judah did Gen: 38. 24.) the selfe-lo­vers hieroglyphick, may be,Synes. ep. 1. the Ape easily taken, while shee sitteth admiring the beauty of her hard-favoured young: this vice is an uncharitable living to our selves, our own ease and pleasures, as if we were borne only for our selves, or that our country, neighbours, friends, naturall affections, or God him­selfe had no part in us:1 Sam. 25. so Nabal loved himselfe. That wee must love our selves in God, is more then evident, by reason Nemo tam proximus, quem post Dominum diligas. Tertul. de resur. carn. [...]. ult. (who so neere us as our selves?) and Scripture, which saith, thou shalt love thy neighbour as thy selfe: thy selfe first (charity beginneth at home) and truely; that thy love may be a rule & and measure unto others. He thatQui sibi ma­lignus est, cui bonus erit? Aug. de C. Dei. l. 21. c. 27. will be evill to himselfe, to whom will he be good? Thou wouldest not have thy ser­vant drunken, nor thy son an adulterer, least they perish eter­nally; and wilt thou be such thy selfe? For shame love not thy selfe lesse then others: and doe not thinke it lesse necessary, for God to have good servants, then that thy selfe have such: We are the Temples of Gods spirit, the image of God, the purchase of Christ Jesus, for whom hee gave no lesse then himselfe to death: it were desperate impietie to undervallew that which cost more then a thousand worlds were worth, with profane Esau to set so poore a rate as a portion of meat, or a little tem­porall pleasure upon an immortall soule: if we love God wee shall love our selves for him, which must be only in that true sanctity which pleaseth him, we shall not love our selves more then him; that were an inordinate selfe love, concerning which it is saied,Joh. 12, 25. he that loveth his life shall loose it. Sect. II.

1. Love to our neighbour, is charity to him that needeth our helpe, to whom we are holily and constantly united in God. Proximus est vel [...] nobis praebendum est, vel à quo nobis praebendum est officium miseri­cordiae. Aug. de doct. Christ, To. 3. c. 30. he is our neighbour to whom we can administer, or of whō we may receive help. This love hath for its object, all men respe­ctively, without exception of enemies: neither is it as some vain­ly dreame, an arbitrary affection (for if we love,1 Joh. 4. 12. God is in [Page 146] us; but if not,1 Joh 3. 10. 14. 15. against us) but that which is simply necessary to the essence and being of true religion; without which it can no more be, then fire without heat, then a man without a soule: some therefore call it theForma virtutii. Aquin. 22 [...] q. 23. a. 8. c. forme of vertue, giving it name and being. There can be no religion without wisedome, nor any acts thereof better then the unsavoury sacrifice of fooles with which the all-wise God can never be pleased:Mar. 9. 49. wisdome is that same salt of the covenant with which every oblation must be seasoned: nor can there be any more true wisdome without charity, then that which is in the devill, who is as malicious as subtile: if any thing be contrary to love,Jam. 3. 15. that wisdome des­cendeth not from above, but is earthly, sensuall and devillish: with­out 1. Cor. 13. 1. charity speaking with tongues of men or angells is but as a sounding brasse and tinkling cymball, prophesie faith, almes, martyrdome, and whatever els seemeth, or is externally excel­lent without this, is worth nothing:Nulla [...]ra vir [...]us esse po­test sine Chart [...] 22. q. 23. a. 7. c. Nulla igitur est excusatio, quia charitatem illos non habuisse ma [...] con­stat, sine qu [...] nullum vel no­minari potest, vel esse martyri­um: sine qu [...] ma­xima & imperi­osa virtus car [...]t effectu, sine quâ nihil valet om­nium scientia linguarum: sine quā nihil potesi etiam societas Angelorii. Op. tat. contr: Par­men. Donatist. l. 3. there can be no sanct­imony without love. Love is the summeRom. 13. 10. and fullfilling of the law▪ the1 Tim. 1. 5. [...]c. 12. §. 2. 6. z ea quae sunt ad finem non dicuntur bona nisi in ordine ad fi­nem. 22 [...] q. 27. a. 7. c. vid. & Aug. l. 4. c. 3. contr. Julian. Qui diligit Deum, non potest con­temnere praecipientem ut diligat proximum. Aug. sup. Hoc mandatum do vobis, &c. end of the commandement, and nothing is good which is not for it end, but rather a false image, a coun­terfet of vertue: as the covetous mans wisdome to devise meanes of gaine, is noe true vertue: neither his seeming justice, wherein he absteineth from oppression and extortion, for feare of some greater losse to himselfe; nor his temperance for love of mony forbearing all costly luxury: nor his valour venturing sea and land to gett riches: so neither is the malicious mans almes any good worke to himselfe, he not doing it for Gods sake: did he then for the same love, he should love his enemies also: his prayers are no obedience to God, who commandeth in case of enmity, to leave the gift before the altar, and first endeavour reconciliation: Christ in effect saieth (as we have for­merly noted) herein, as Joseph to his brethren. Genes. 43. 3. yee shall not see my face except your brother be with you. let men joyne in heareing Gods word, and say Amen at the Churches prayers, let them be baptized, receive the Lords supper, be called Christians, seeme the most strict men in religion, yet is itNon dis [...]rnuntur filii Dei, à fillis Diaboli nisi charitate. Aug. de laud. charit. [Page 147] only charity which distinguisheth between the sons of God & reprobates:1 Joh. 3. 10. in this the children of God are manifest & the chil­dren of the devill, whosoever doth not righteousnes, is not of God, nei­ther he that loveth not his brother. nor can there be love of God without it,1 Joh. 4. 20. if any man say he loves God, & hateth his brother, he is a lyar. there can be noe salvation without it, it beeing, as I said,Vita corporis est anima, fidei vero charitas, quia per illam o­peratur. Bernar. in temp. resur. Serm. 2. the life of faith. Love like the heart in the body send­eth out the heate of life through all the parts to make them ac­tive: it is the primum mobile, which carrieth about all the orb's in the speare of religion. This affection hath comfortable ef­fects: it is the preserver [...] Greg. Naz. of peace & concord, while it prudently concealeth many offences, bringing them under candid and favourable interpretations, and the best constructious which can be made of them, which otherwise might prooue the fuell of contention, and matter of quarrell. it is sins1 Pet. 4. 8. coverture: the tessera and certaine pledge of our translation from death to life. 1. Joh. 3. 14. of our imitation of Christ. Joh. 15. 12. Ephes. 5. 2. adoption in him. 1. Joh. 3. 1. the assurance of our con­sciences before him. 1. Joh. 3. 19. the confidence of our audi­ence. 1. Joh. 3. 22.Prov. 10. 12. Dis juncta con­jungit unita cu­stodit. Greg. ep. 32. l. 7. the bond of perfection. Colos. 3. 14. the signe of our regeneration. 1. Joh. 4. 7. the fruit of the spirit. Gal. 5. 22. the assurance of God his beeing in us. 1. Joh. 4. 12. 13. and our beeing in him: the repaired image of God in us. 1. Joh, 4. 17. the expeller of feare. 1. Joh. 4. 8. the certaine argu­ment of our love to God. 1. Joh. 5. 1. and his love to us. 1. Joh. 4. 12. it is the f [...]ireMagistra bo­norum omnium: Greg. ib. ep. 112. mistris of all good. it is the hea­venly Bethsheba which canAct. 10. 4. attaine any thing, yeaAct. 9. 39 &c. life for the dead: it shalbe part of the saincts accoumpt, at the day of judgment. Math. 25. 34. 35.

2. This love must be regulated with certaine lawes or condi­tions:

1. It▪ must be subordinate to Gods love, such as giveth God the first and cheife place, not as1 Sam 2. 29. Elies, who honoured his children aboue God: nor as many now love, so that they will rather displeaseCharitas autē vera est & ami­cum diligere in Deo: & inimi­cum diligere propter Deum. Greg. hom. 9. God, then those they love: true charity can be in nothing which displeaseth God,

2. it must be subject to order in respect of the object, first regarding those who are neerest in nature or necessitude: [Page 148] I am bound to shew what effects of love and charity I can; but first to myne owne family respectiuely; and to doe good, spe­cially to the howsehold of faith: first to my neighbours, and then to others.

3. It must be for Gods sake, and in good: when wee love for temporall advantages, and such mutuall offices, as u­nite worldly men, for such reasons asGen. 34. 21. Hamor and Shechem used for enfranchising Jacobs family (these men are peaceably with us, and therefore let them dwell in the land and trade therein, —shall not their cattle and their substance, and every beast of theirs be ours?) that cause failing, charity vanisheth many times into mischievous contentions; by which readinesse to dissolve the sacred bond of Charity for every triviall occasion, and the ma­ny bitter discords, it too evidently appeareth how few love for God's sake, how many for their own: when holy Abraham had occasion of quarrell presented him, hee declined it by reciding from his right,Gen. 13. 8. let there be no strife I pray thee, betweene me and thee.—

4. It must beRom. 12. 9. without dissimulation:1 Sam. 18. 15. 17. Saul jealous of David, and afraid of him because of his wisedome and goodnesseRegibus boni quam mali su­spectiores sunt: semp [...]r (que) his [...]li [...]na virtus, for midolosa [...]st. Salust. Catilin. ideò Jovianus Malarichum enim sit ut & dux meriti c [...]lsi­ [...]ris id [...]o (que) suspe­ctu [...] abir [...]t è me­dio, &c. Am. Marcellin. l. 25. (as Princes usually are more jealous of the good, then the foolish and dissolute; ever others vertue is for­midable to them) he courteth him with great favours but all to destroy him: there's no such venomous malice out of hell, as that which commeth up with a Judas kisse, vailed with a shew of amity,, with a Scorpions imbrace the deeper to strike in the sting: the Devills profered curtesies, the world, riches, and honours, the designe being to cast thee downe headlong, and to make thy ruine the more irreparable by thine own consent.

5. It must be constant; as they woont to say ad aras, to death, that which can be lost was never true: had it beene grounded on the unchangeable God, it must ever have had the same immutable cause, and consequently have beene un­changeable,

The signes of charity are

1. Long1 Cor. 13. 4, 5. suffering: 'tis not captious, nor easily provoked: it beareth and endureth all things: personall inju­ries cannot disband it: if we love men for our owne sakes, wee [Page 149] shall indeed hate them, when they hurt us: but if for Gods sake, we shall use brotherlyMath. 18. 15. correction so, as to make them understand their faults, and repaire us againe; and where they erre, love their persons whose sinnes we ought to hate, and pray for them when they curse, and speake evill of us.

2. It is kinde, in communicating to the necessities of those that want: they that have no bowels of compassion, how dwelleth the love of God in them?

3. It envieth not, neither is discontented at others prosperityInvidia est tristitia de ali [...] ­nis bonis. Dam: l. 2. tit: Aquin. 22ae. q. 36. a. 1. envie isInvidia for­tunae comes: In­vidia gloriae co­mes. Emi: Prob: vit: Chabriae. fortunes companion: the blacke shadow of honour; ambitious kanker, mischievously biting into the bud of merit: few likeNull [...] habu [...]t invidiam mag­nae (que) fuit gloriae. ib. Aemil. Prob: Thrasibulus enjoy great glory without envy; because few have the happinesse in their honour to be acquainted with godly love which envieth not, but re­joyceth at others good.

4. It vanteth not it selfe, in boasting, or exprobration of good done, nor in rash effusions; but maketh a deliberate choice of its object, without being proud of its act.

5. It is not puffed up: the proud can bee no mans friend, no not his owne: Pride is unconsistent with anySola superbia destruit omnia si comitetur. ver­tues: it is as the worme at the root of Jonahs gourd which eat­eth up the life of vertue and religion: the mischiefe which precipitated glorious Angels from heaven: 'tis amities paralysis, societies enemie, nurse of impatience, which will neither suffer Caesar to endure a superiour, nor Pompey an equall: 'tis the is­sue of an emptie braine; none truely wise can be proud; and the influence of Lucifer upon gracelesse hearts, whom God resisteth. charity is the daughter of humility.

6. It behaveth not it selfe unseemly, as sin (which is an alaxie and disorder in action, a deformitie in the inward man) but as the most lovely of all vertues, bearing the lively image of God, the beauty of holinesse, & stooping to nothing uncomely, or unjustifiable before God, and man.

7. It seeketh not her owne, as doth selfe-love, but the good of others; it being more divine and honourable to doe good, then to receive it.

8. It thinketh no evill, because it intendeth none: com­monly men measure others by their owne shadowes, which is [Page 150] the cause, that the worst are most jealous of others: charity doth, as it would suffer; and thinketh the best, where there is not apparent evidence of worse.

9. It rejoyceth not in evill, nor in iniquity: there are that would seeme charitable, and to have abandoned that per­nitious appetite of revenge, and yet secretly [...] affectus est ex odio & gaudio mixtus cum o­dio impulsi, leta mur vel gaude­mus in aliorum calamitatibus. Jo. Magir. Phy. l. 6. c. 16. rejoyce at any evill which befalleth their enimie. This is a proper affection of devills, not men: expresly forbidden, Prov: 24. 17. 18. Rejoyce not when thine enemie falleth: and let not thine heart be glad when he stumbleth; l [...]ast the Lord see it and it displease him. David mourned when his enemies were sick: There are that can please themselves in that Pseudocharity, which displeaseth God; which is indeed but conspiracy in evill.

10. Lastly,§. III. it beleeveth and hopeth all things: it is hard to possesse it of any evill opinion: and in case of evident failings, it will give men some hope of the offenders amend­ment.

We are next to consider love, as it falleth under the peculia­rity of friendship. The bond of charity uniteth all; but friend­ship some few.

1. True friendship among men is loves [...], flower and vi­gour: affections jewell; amities quintessence, societies perfecti­on▪ and [...]. Aristot. D. Lae. t. sympathy of holy soules: it is aAmi [...]us est qui nobis usu vitae similis pio, ac fideli jungi­ [...]r. mutuall love & good will betweene two, or more, endeavouring each others good and safety, expressed in performance of all lawfull offi­ces so uniting friends in mutuall communications, and simi­litude of affections, as that some have stiled a friend, [...] Clem. Al. l. 2. Stromat. another­selfe: such was betweene1. Sam. 18. 1. Jonathan and David: David and 2. Sam. 15. 37 Hushai the Archite: a friend is heAma [...] & reamatur. Arist. l. 2. Rhet. Ci [...]. de Amicitia cit. Aug. ep. 45. who loveth and is be­loved. The Philosopher said, friendship is of all things, divine, and humane, a supreame consent, in love and good will: next after wisedome the chiefe gift of God, to man, said the Oratour it is the rich mans security, the poore mans riches: the banished mans native soile, the in [...]irme mans strength, Physicke for the sick, counsaile for the irresolute▪ and doubtfull; prosperities counseller, and adversities comforter, the solace of company, & reliefe of solitudeAmicitia rerii omnium est vin [...]ulum. Ambr. de sid rer. inv [...]. the bond of society, and life of life: a friend is a jewell long sought,Diu qua ritur [...]ix in [...]nitur, [...] s [...]r vatur Hieron. ad [...]uffin l. 2. [...]p. 11. rarely found, & hardly kept: [Page 151] Nullius boni sine socio, jucun­da possessio est. Sen. ep. there is no pleasant possession of any thing without a part­ner: The best, most pleasant, commodious, and secure possessi­on of all the earth, was Paradise; and yet there, God (who best knew man) said it is not good that the man should be alone, (Gen: 2. 18.) man then in his happy innocency. Wisdome is beyond all earthly goods; but what were it to me more then a burden, if I should receave it on this condition that I could not com­municate it, but must for ever keepe it shut up, in mine owne minde? I would not be troubled with that good which none might share with me:Ego ne in coe­lo solus. I would not bee in heaven alone: heaven it selfe is happy for its company: the most blessed be­ing which made heaven and earth subsisteth in an incompre­hensible society, which said in the beginningGen. 1. 26. let us make man in our image, afterSocialis est hominis ac bene­fica natura, quo solo cognationem habet [...]um Deo. Lactant. l. 5. c. 18. our likenesse, who made him a soci­able creature, insomuch as that without friends, all thoughts are tedious, every worke, a toile, every land a peregrination, every life a torment, a death. Friendship is a divine content of men, the necessitie of whose neere conjunction, and indissoluble uni­ty, that God might declare; he made all of one flesh, and ap­pointed their propagation, by united two. Friendship is the comfort of this life; if you take it away, you should seeme to take the sun from heaven: a friend is anAlexandrum. M. ub [...] haberet the sauros inter­rogatum, apud amicos respon­disse. Am. Mar­cel. l. 25. excellent riches (what were all the treasures in the world to me, if there were none with whom I might communicate them?Ecclus 6. 15. Amiciti [...] & prosperas res dul [...]iores facit: & advers [...]s [...] munion [...]m tem­perat, & levi [...]res reddit. I sid [...]l. 3. de sum. bono. Nothing doth countervaile a faithfull freind, and his excellency is unvalewable: I wonder not at the rate which the great Monarch Darius set on his Zopyrus, whose free wish could pitch upon nothing in the world like many such friends.

Many and excellent are the fruits of freindship, asS^t Albans Es­sayes. A [...]st. E­thic. l. 9. c. 11. Cic de amicit. some have noted for the easingSolatium hu­jns vitae est, ut hab [...]as cui pectus tuum aperias, cui arcana commu­nices, cui se [...]re­ta tui pectoris committas. A [...]br. de off. l. 3. and unlading our mindes, multi­plying our joyes, extenuation of sorrowes, by that sympathy of affections which is among true friends, sharing in every estate. Our prosperity is the more comfortable to us, by how much more it is communicable to freinds who rejoyce in our good, as we also doe in their rejoycing: our adversity is made lighter by dividing the burden. We ease our hearts when wee impart our griefe to a faithfull and prudent freind of whom wee may receive counsaile and assistance: the advantage hereof our Sa­viour [Page 152] intimated to his Disciples, when to comfort them against the sad apprehension of his approaching passion, hee said— Joh: 15. 11. 14. 15. I have called you freinds:—besides, or above that love, wherewith he loved all his, he had some more peculiar relation among the elect to his Disciples, and among them, to a favo­rite, or more intimate freind,Joh [...] [...]1. 20. the beloved disciple: Prov. 27. 9. Oint­ment and perfume rejoyce the heart, so doth the sweetnesse of a mans freind, by hearty counsaile, saith Salomon: a faithfull freind is a strong defence: he that hath found such a one,Eccles: 6. 14. hath found a treasure, Eccles: 4. 9. 10. better are two then one, if they fall, one will lift up the other, but woe to him that is alone: By a true freind wee are solaced in presence, and comforted in absence:Di [...]di locis charitas non po­test nam etsi cor­pore longe di stinguimur, men­ [...] tamen indivi­sibiles sumus. G [...]eg: l: 8. ep. 42. puto me victurum, non cū illis, sed per illos. S [...]n: ep: 79. no di­stance of place separateth the mind which loves: our thoughts are with our absent freinds, and ther [...]in wee confer with them: they are the joy of our health and comfort of our sicknesse: [...] [...] me think's (said the Philosopher) I dye not, while I leave them safe: I live by them, though not with them.

2. Now because on the one side, the best things corrupted, become worst, and the most dangerous vailes of treachery are shewes of love and freindship; because there is no comfort of this present life which Satan more endeavoureth to poison and embitter, then this, while envying us the blessing, he stri­veth to pervert, and make it a curse by impropriating and abu­sing it to his own service, in working his designe thereby; ma­king man a tempter, and deputie-devill to man in those things which he could never effect, but under the shewes and sacred name of friendship) it behoveth us to beware of the ser­pent which lurketh under the sweet flowers. And because on the other part, if suspect of all men, or neglect of seeking or gaining it, deprive us of so admirable an advantage, as is herein to be enjoyed; wee thereby loose the comfort of this life; of which, without the use of friendship, we may not only doubt whether it be humane, but whether vitall: he lives not, who lives only to himselfe, or but a brutish life: onely acquain­tance, and familiarity with some, without tasting the diviner fruits of freindship, rendreth the Churlish Nabals no better then beasts, which seeme affected with something analogicall to amitie, [...] [...] in that after familiarity, and much using toge­ther, [Page 153] they will hardly obey their masters will to part them: it: behooveth us therefore seriously to consider what is herein to be done, that we may neither loose, nor abuse so great a blessing of God, for want of providence to finde it, or wise­dome to use it: that we may neither be deprived of the good, nor deceaved by the evill; that which is necessarily to be con­sidered is. 1. What is the centre of this friendship, least wee erre in the proposition of the ende? 2. What are the Lawes thereof; least we abuse it, or be abused by it? 3. What choice we ought to make of freinds? 4. Whom we are there­in to avoid?

1. The Centre of true freindship, and all the offices thereof, is the glory of God, our maker: subordinate to which, is our comfort, and salvation, for therein only, can be an happy and eternall union and communion; whatsoever is excentric hereto, is unhappy;Nemo malus felix. Juv: Sat: no wicked man is blessed: 'tis impossi­ble to be happy in any thing which is not good; because there is but one and the same fountaine of happinesse and goodnesse that is God: if any dreame of impious pleasure delude men with some appearance of solid happinesse therein, waking they must knowe, that 'tis not true, because transitorie, and unhappy in the end. Happinesse cannot be in any thing lesse then eter­nall: they that knewe not God, would have no man called happy before his end: and though some of them called Unus hominum &c. felicis sibi cognomen asseru­it L. Syll [...]. quod pros [...]ri­bere tot millia civium ac truci­dare potuisset. O prava inter­pretatio, & fu­turo tempore infelix: non me­lioris sortis tunc fu [...]re pereumes &c. age, non exi­tus vitae ejus—crudelior fuit &c Plin: nat: hist: l: 7. cap: 43. Sylla (as Craesus thought himselfe) happy in prosperity; yet their end pronounced them apparently unhappy: and what freindship shall we call that,Amicitia qu [...]e desinere potuit nunquam fuit vera. Amb: off: l. 3. which must end? or what happinesse therein taken, which must change for bitter tor­ments, society in damnation, and eternall cursing each o­ther, as the mutuall causes of each others misery. The freindshippe I speake of, is in the communion of Saints, which death shall refine, not at all dissolve: time shall not end it, but eternity perfect it in our resurrection from the dead: sleepe [...] H [...]siod: [...] deaths elder brother) endeth not temporall love, nor shall deaths sleepe the eternall: it is but begunne here to be compleated in heaven:1 Cor: 13. 8. Love never falleth away: wee knowe that when hee shall appeare: Wee shall bee like him. (1. Joh: 3. 2.) Who is love, 1. Joh: 4 8. [Page 154] There is now some imperfection in, and some oblique ends of mens love, which shall then absolutely bee taken away in our perfection, wherein the love of God (in his own essenceInexcogitabi­li [...], ineffabilis, &c. Lactant. l. 1. c. 8. in­comprehensible) shall shine and be seene, in the creature, bea­ring his own image, as the light of the sunne on the other stars: where we shall not be confined (as now under many limitati­ons, of time, place, knowledge, and necessities, to the communi­on with one, or few friends) but enjoy a most comfortable and perfect societie with all the saints. Certainely all knowledge, and joy of that which is good in this life, shall be so farre from ceasing in the future, that it shall be their full, which is here but imperfect, there compleat which is here but inchoate: of this kinde we must reckon friendship, God concluding it good, in saying, it isGen. 2. 18. not good that the man should be alone: more perfect knowledge shall we have in our future glory, then wee have in our present state of grace, or had in the state of inno­cency: in that,Math. 17. Peter knew Moses and Elias (whom he ne­ver saw before, as also they who saw divers of theMath. 27. 52. 53. deceased Saints, which came out of their graves into the holy city, after the resurrection of Christ, all which doubtlesse were of a most amiable and desirable presence) in the other▪ Adam said (when God presented him his new created helper, the youngest bride; which neither he nor the worlds great eye, had ever seene be­fore that dayGen. 2. 23. this is now bone of my bone, and flesh of my flesh; —Ad eam vi­tam esse ventu­ros, ubi nobis [...] ­runt quamò no­ [...]ieres, tantò uti (que) chariores, & sine timore ulli­us dissentionis amabiles. Aug. [...]p. 6. (aliae o­piae habent dis­cessionis.) much more must we knowe and rejoyce in our friends in the state of glorious perfection to come wherein we cannot rea­sonably imagine, that there shall either remaine any imperfe­ction, in loves object, or subject, to embitter it (as sometimes it doth here) or want any capacity of compleat and eternall bles­sednesse; as there must, if either we should not know our dea­rest friends, with whom we have served God, and walked with him in this life; or knowing, not enjoy, their glorious and more lovely society in the life to come.

2. The lawes of true friendship are

1. That we neither aske, nor grant any thing unjust or evill: neither of which can be consistent with the friendship I spake of, which [...] &c. Theogn. amicitia in malo esse non potest Aug. ad Cons. cannot be in evill: Pericles would not lye for his friend's sake; contrary to that which some thinke, [Page 155] who count that friendship which denieth nothing; and that he is no true freind who will not (like Achates, or Theseus in the fables) goe to hell with them for company: but consent in sin is conspiracy, not friendship: he is a good friend who requireth no evill office: and he is a wise man,Ut sit dilectio Sancta non con­descendat proxi­mo in aliquo ma­lo. vid. 22 [...] q. 44. a. 7. c. who will consent to none; true friendship is only betweene the good and wise.

2. That we hold nothing too deare for our freinds sake, which may be justly desired and granted; hee can be no true friend who in selfe-love holds a secret distance, and hath his reservations against this law of friendship; as, not onely in case of this worlds goods (which if we communicate not with them that want,1 Joh. 3. 17. we love not God, and therefore can be no true friends to men) but even in life it selfe, which we must, if need be, lay downe for the brethren; this is to be understood where it is justly desired in either: that is, where thou maist part with life or goods for a greater good, such as is the glory of God, or the salvation of soules: there are sundry cases, wherein neither of these are justly desired or granted: a friend requireth thee to venture thy life in a duell, for the mainte­nance of that which he falsely calleth his honour; that is not better then thy life, therefore not justly required. An acquain­tance desireth thee to engage thy selfe and thy liberty, for his: (except some other circumstance conclude it) the law of frend­ship bindeth thee not, where thou canst not more advantage thy friend, then hurt thy selfe. Againe it may be thou art not absolutely thine own, but thy wife, children, or parents have (in their necessary dep [...]ndance on thee) a just share in thee, so that their interest cannot admit of the engagement, or giving to their dammage, there thou canst not justly give or engage for no bonds of friendship by thy selfe contracted, may hold against that which the law of God and nature, have imposed on thee, in loving and relieving thy parents, children and wife, Gen. 2. 24. who is thine owne flesh, whose rights must ever, respective­ly, be saved in all that which the lawes of friendship require.

3.Qual [...]m expe­tis e [...]to. Be thou to thy friend such as thou wouldst have him be to thee; that is without all fraud, faithfull in every trust:Tu primum exhibet. bonum, & quaere al e­rum simile [...] ti­bi. Sen. be thou good, and seeke a freind like thy selfe; thou wouldst have thy friend faithfull to thee; be thou such to him.

[Page 156] 4. Thinke all accidents of thy friend thine owne, so that thou maiestRom: 12. 15. rejoyce with them that rejoyce, and weep with them that weepe: and endeavour in either state, as for thy selfe. This sympathy must needs be, where there is brotherly affection: [...]. the prosperity of thy friend, shall be thy joy of heart, and his affliction as deep a greife.

5. Beare no ignomy of thy absent friend, without just defence, or otherwise then thou would'st, or ought'st thine owne:Eccles: 22: 25. I will not be ashamed to defend a friend, neither will I hide my selfe from him.

6. Suspect not thy friend; unjust suspition over­throweth freindships fundamentall lawes: ifFidelem si pu­taveris, [...]aci [...]s: Sen: [...]p. 3. thou count thy freind faithfull thou shalt thereby make him such. Nor is this against the rule of wisedome which bids thee keepe the power of that which may nourish freindship in thine own hand. [...]quem etiam sim [...]tuimus, jus officii laedimus. Cicer. orat. pro Roscio. Amer. Give not (saith the wiseEcclus. 33. 19. man) thy sonne and wife, thy brother, and friend power over thee, while thou livest give not thy selfe over unto any. Yet no man loveth those whom hee cannot be­leeve, nor beleeve those he cannot love: as hatred and suspect, so love and confidence are indivisibly united.

7. Be constant to thy freind in every estate, prosperous and adverse,Delicata est amicitia quae amicorum sequi­tur f [...]licitatem. Hieron: in presenceObsecro te ne amicum [...]pariter cum oculis mens amittat. Hieron. l 2. ep: 13 f. [...] Theogn: [...] ib: and absence: Thine Prov. 27. 10 own friend and thy fathers freind forsake not: levity and inconstancy of mind, is inconsistent with friendship. That the prosperous man mayProv. 14. 20. Prov. 19. 4. Prov: 17 17. Ecclus 22. 25. reckon many freinds, the afflicted but few: sheweth that among many acquaintance: there are but very few freinds that many love thy fortune, not thee: freindship which can change with externall estate, was never true: a freind loveth at all times, and a brother is borne for adversity: in prosperity 'tis hard to judge whether the person, or estate be loved: prospe­rity findeth friends but adversity tryeth them: a true friend therefore, is neither knowne in prosperity, nor hid in adversity. Like the starre of a cleare heaven, neither seen in the day, nor concealed in the darkest shades of night: as the wise man saith: Prov: 18. 24. there is a freind that sticketh closer then a brother: a false freind likeJob. 6. 15. &c: Cavendi sunt e­tiam instabiles & suspi [...] iosi: quia cum fru­ctus amicitiae. sit securitas, quo­modo te credis & committis a­mico qui omni circumfertur vento, &c. Aug. de Amic. c. 14. (si sit liber Au­gustini [...]) Jobs brooke in the winter, when wee have no need of him, overfloweth with tenders of his service, and shews of kindnesse; but when it is hot, they are consumed out of their [Page 167] place—the troupes of Tema looked, the companies of Sheba waited for them—and were ashamed: as are they who finde contempt & neglect, where they looked for the love of a constant freind there are shadowes of freinds which will goe with you in all your actions, you cannot shake them off: which yet vanish so soone as your prosperitie commeth under the clowd: there are some vaine [...]iphers, whom place only brings to some accompt, whose honours so much change their manners, that they can­not looke so low as an old freind; which concludeth levity, & weaknesse of minde, selfe-love, foolish pride, and ignorance of the rules of wisdome, piety and true honour, which knoweth a faithfull compliance in every estate; and like the sun to shine with the same unchanged (though more perfect) light, in his exaltation or heigth, and in his rising, on the mole-banke, and on the mountaine: on the smooth, and on the troubled waters: it was a rare piety inRuth. 1. 16 Ruth to resolve, concerning the affli­cted Naomi—entreat me not to leave thee—for whether thou goest, I will goe—where thou dyest, I will dye, and there will I bee buried: the Lord doe so to me, and more also, if ought but death depart thee and mee: and it was a patterne of the most noble freindship which was betweene2 Sam. 1. 16. Jonathan and David, there was a nexus animarum (more then the love of women)1 Sam: 18. [...] the soule of Jona­than was knit with the soule of David—he loved him as his owne soule, which he demonstrated in his constant fidelity to him on all occasions.

8. Beare with the seeming injuries, which proceed from thy freinds weaknesse; considering that we yet converse not with Angells of heaven, but imperfect men; and that our selves must have the same favour of candid interpretations, in many of our actions wherein we may bee misunderstood, or possibly,Nec enim Her­culi Deianira nocere voluit, &c. Cic. de n [...]. De l. 3. besides our intentions, hurt our freind: 'tis wisdome to passe by offences; love, to cover faults, and piety to beare each others burden, where all are infirme: without this, we can hold no amity with men; but shalbe foolish freinds, overcap­tio [...]s, querulous, or like Jobs miserable comforters, injuriously & Objurgandus est amicus si &c. sed monitio acerbitate ob­jurgatio contu­melia car [...]at. Aug. de amicit: c. [...]7. bitterly censorious: ever finding fault, displeased withall; of bitter spirits, like contentious Ismaël (our hand against every man and every mans against us) or rugged Nabal living to [Page 168] none, but himselfe: this vanity of impatience, drave that hu­mane monster, the times prodigie, nature's paradox, man-ha­ting man, the dogged Timon, from the society of men.

9. Reveale no secret of thy freind: Prov. 11. 13. he that is of a faithfull spirit concealeth the matter:Ecclus 19. 7. 10. rehearse not unto an­other that which is told unto thee—if thou hast heard a word, let it dy with thee,Amicorum re­v [...]lare Secr [...]ta, Sa [...]rilegium est, quo fides amitti­tur, &c. Aug: de amicit: c. 13. (si sit [...]jus.) and be told it will not hurt thee: a foole travaileth with a word—his minde who useth to tell newes, is like the breaches in water banks, you shall hardly make it hold: but Ecclus 27. 16. 17. 21. who sodiscovereth a secret, looseth his credit: and shall never finde a freind to his minde: love thy freind and be faithfull unto him: but if thou bewraiest his secrets, follow no more after him: a wound may be bound up, and after reviling, there may bee re­concilement, but he that bewraieth secrets is without hope.

10. Conceale not thy frends vertues, (if by speaking thou maist encourage him therein; or wherein thou maist laudando praecipere, teach him by praising him) neither his faults (if thou maist by detection amend or better him) least thy si­lence Amici vitia si seris, tua facis. Senec. make them thine:Levit. 19. 17. qui non corrigit res [...]canda com­mittit. Greg: ep. 6. l. 7. Thou shalt not hate thy bro­ther in thine heart, thou shalt rebuke him, and not suffer sinne up­on him; or, that thou beare not sinne for him: hee loveth not who had rather venture his freinds soule, then his favour, in case he should distast a reproofe: every one that spareth is not a freind, nor every one that smiteth, an enemie: it is better to Melius est cii [...] dili­gere, quàm cum lenitate, [...] Aug. coses 9. love with severitie▪ then to deceive with lenity: the wounds of a lover are faithfull: but flattery in evill is treason against the soule of thy freind, by so much worse then any other, but how much greater heaven is then earth, & eternity then time, a wise man will be glad toAb omnibus corripi, ab omnibus em [...]dari paratus sum: & hunc solum mihi [...]micum aestimo, per eujus liuguā [...] apparitionē districti judici [...] [...] maculas [...] [...]. Greg [...]l. 2. ep. 37. be reprooved and amended by any: and take him to be a freind, by whose tongue hee may cleanse the spots of his soule, before the appearance of the strict judge. A faithfull freind like a true glasse will shew thee to thy selfe as thou art: how many men are unhappy only in the want hereof; who having in them many excellent parts & imitable qualities, mixed (as 'tis with men) with some apparent blemishes, taking much off from the opinion of their worth, were easily mended (because wise) had they but a prudent frend to discover their failings to them? I beleeve hence was [Page 169] the complaint of the Philosopher so frequent in his mouth, O [...] Arist apud La [...]rt. l. 5. freinds there's none to freind: we easily discover others faults, but our owne, hardly: with inconvenience we owe to our na­tive selfe-love: herein we ought to helpe one another, not fea­ring how that will be taken▪ which is our freinds advantage, and our duty. Certainly if thou rebuke a wise man, hee will love thee for it, seeing thy sincerity: which if he be not, hee is better lost then found: he that is impatient of thy touching his faults, will be unfaithfull in curing thine: I have ever thought it a chiefe unhappinesse of great men, that they (whose faults are most conspicuous, & dangerous, in the guilt to themselves, and in example to others) doe usuallyHaec autem & similia licenter ideò altiore fa [...]u quidam Princi­pes agu [...]t, quod amicis emendam­di secùs cogita­ta vel gesta, co­piam negant: ini­micos loqui ter­rent amplitudine potestatis. Nul­la vaeat quaestio pravitatum apud eos, qui quod vo­lunt ipsi, maxi­mas putant esse virtutes. Am: Marel. l. 27. de Valentiniano, Cae [...]are. want ture freinds in this one office, in that their greatnesse maketh men afraid of being faithfull, least truth should beget dislike, and that hazard their favour: their love of being slattered cre­ateth them this evill; which a wise man will as easily prevent, by discountenancing Sycophants, as give commission of disco­vering his faults, to a prudent and faithfull freind, who by the lawes of modesty and discreation, may happily execute that, which he could not reasonably assume to himselfe.

11. Beware of the foolish spirit of contradiction. Doe not among freinds, use thy selfe to paradoxes? Dissent not in that which truth and a good conscience permit: 'tis true magis amica veritas: but 'tis unexcusable folly to be too hot & passi­onate in any such argument: truth is better defended with temperance: wisdome will teach thee, in those things which fall under dispute, sometimes, dissentire sine odio: to dissent without hatred.

3. We are next to consider what choice wee are to make of freinds: it is the manifest errour, & lossefull folly of the world (over-industrious and curious in the gaine or choice of other things to be carelesse in getting a true freind; without whom there is neither happy, nor secure possession of any worldly thing: we will not buy plate or jewels, without due examina­tion to secure us from being deceaved: But for a freind (the most pretious jewell which among the sonnes of men, heaven or earth can shew, if true; the most pernitious, out of hell, if false) we easily entertaine, or carelesly omit without choyce: [Page 170] certainely among the studies of the prudent, to study men is one of the chiefe, least we be deceived with false freindship (which isPejor est falsus amor quam verii odium. worse then true hatred, it being [...] Theognid: Socium verò ca­vere qui poss [...] ­mus? Cre: O [...]: pro Ros: A­merm. harder to de­ceive an enemie, but a freind, easie) or loose our advantage of gaining the true, by passing by these jewels unknowne, Freinds are like Pictures, some drawne for a great distance, at which they are very sweet and lively, but if you come too neere them they appeare rough, & much unlike that they seemed before: some are excellent, only when your acquaintance setteth you at a neerer posture: some seeme good freinds & are not: some are good and seeme not of any such capacity, untill you throughly knowe them: the maine is to make a right choice wherein we may observe these rules.

1. Adhere thou faithfully to God, that he may direct thy freindship.Ecclus 6. 16, 17. A faithfull freind is the medicine of life: and they that feare the Lord shall finde him. Who so feareth the Lord, shall direct his freindship aright, for as he is, so shall his neighbour be also. For as when mans waies please the Lord, he will make Prov: 16. 7. even his enemies to be at peace with him: so doubtlesse he will guide him in this maine interest: and if he will make a covenant for his servants,Hos: 2. 18. with the beasts of the field, with the fowles, and reptiles; he will not disert them in their league with men.

2. Looke for frendshipVive tibi & longè nomia ma­g [...]a fuge. Ovid: trist: 1. Dulcis inexper­vis cultura pote­tis antici: exper­ [...]us metui [...]. Hor. 1. [...]p: 18. among them who beare pari jugo, least stooping, thou take up only a burden; or aspi­ring too high, thou make thy selfe a servant to troublesome greatnesse: freindship either findeth or maketh equalls: 'tis commonly lame which goeth on supports of unequall height, and greatnesse (which the vulgar idoll) dangerous in its vici­nity to that power▪ from which thou canst not dissent, without distructive enmity, nor adhere to it, and serve it with safety and good conscience.Firmissima in­ [...]er par [...]s amici­tia▪ Q. Curr: l 2 The firmest frendship is among equalls.

3. Have many acquaintance but [...] Theog. few counsailers the Philosopher said,unus mihi pro populo [...]rit, & populus pro uuo. Senec: ep: one shall be to me instead of a multitude (one freind is berter then a numerous people) and many insteed of one: I will love all but have intimacy with few: 'tisOmnes ami [...]s habere operosum est: satis inimicos non habe­re. Sen ep. trou­blesome to have that with many, and impossible to hold it with all: he that is every ones freind, shall be none of mine.

4. Try before you trust: the saying is, you must eat [Page 153] a bushell of salt with a man, before you trust him as a frend: Ecclus 6 7, 8, 8. 13. if thou wouldest get a freind, prove him first, and be not hasty to credit him: for some man is a freind for his own occasion, and will not abide in the day of thy trouble: separate thy selfe from thine enemies: and take heed of thy freinds. Antigonus was wont to pray that he might be kept from his false freinds. Wise men will first try their vessels, before they trust them with any thing pretious: 'tis folly to beDiu delibera­tos ami [...]os elige. Bias D. Laërt. l: 1. [...] Sole [...]. Di­og Laërt. l. 1 Cavendum est in ipsa electione vel dilectione, ne ni­mis citò diliga­mus, maximè indignos, Aug: de amic. c. 15. suddainly engaged, in any intimacy, and dangerous to love that which thou must learne to hate: Try thy freindNervi euim sunt & quidam artus sapientiae, non temere cre­dere. Am. Con­stant. ep. 44. before thou too much trustest him, and being experienced trust him;Tu omnia cum amico delibera sed de ipso prius Senec. de benif l. 6. c. 34. deliberate all things with thy freind, but of him first.

5. In choosing a freind, let the maine bond bee the love and [...]. Theogn. feare of God: that only will be permanent: if the vulgar ballance, profit, or pleasure, make the respects, that chan­ging, actum est de amicitiâ: in the society of sinners, thou must either become odious in dissenting, impious in dissembling, or unhappy in imitating: as much therefore as thou canst con­verse with thoseSenec. ep. 7. who will better thee, or bee bettered by thee:Morum dissi­militudo disso­ciat amicos. A­rist. Cec. l. 1. c. 4 dissimilitude in manners maketh a painfull dissolu­tion in the joynts of frendship: whether good, or bad,Castigare vi­d [...]tur quicun (que) dissentit, Lac­tant, l. 1. c. 9. hee seemeth to chastise, who dissenteth: they thinke it strange that you run not with them, to the same excesse of riot: speaking evill of you: [...] Sy­nes. de insomn. like loves his like:Hoc fere s [...]itis omnes, quantum vim habeat ad conjung [...]ndas amicitias studiorum ac naturae si­militudo, Cic. pro Cluent, Inter dispares mores, firma non potest esse amicitia, Aug de am. c [...] 14. similitude of manners, both conciliateth, and continueth freindship: 'tis a very pro­bable judgement which may be given of a man by his freinds: though I deny not, but that a good and wise man, may as well have variety of acquaintance (which the vulgar calleth freinds) as vessels; not all for secresie, or one use: there is a place where he layeth up his treasure only: there is a place for mer­ry acquaintance, where the minde. Long, and seriously intent, wanteth some relaxation to repaire its strength: and a place for a more grave and severe, for the soules health & comfort: a place for him who can advantage thy estate: among thy utensills thou hast a sive or cullender, whose office is, to runne out: and there may hee use of an Athenian novellist, though there must be extraordinary caution, least he either bring, or [Page 172] carry from thee, matter of danger or contention: a newes mer­chant will be sure to get some fraught backe againe. but the frendship here spoken of, can beVera amicitia tantum inter bo­nos oritur, inter bonos prosuit, inter [...]ptimos consummatur▪ Cassiodor. S. Psal. only between the good and wise: betweene others 'tis seldome durable, and never safe, nor true: therefore choose not any man for thy intimate friend, whose qualities thou wouldest not learne, or canst not safely imitate: among freinds there must beeSecularis quo­ (que) sententia est: calem velle & ealem nolle, ea demum firma a­micitia est. Hie­ron. Demet l. 2. ep. 20. idem velle & nolle: let no man be thy freind who is not God's; least thou heare Jehoshaphats reproofe from Jehu the Seer: 2 Chron. 19 2. Amicos sequere, quos, non pudea [...] elegisse. Bias a­pud Diog. La­ert. l. 1. shouldst thou helpe the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from before the Lord.

4. Lastly we are to consider whom to avoid, as not accom­modate to true frendship.

1. The Parasite, Antisthenes dicebat praestare [...] D. Laert. l. 6. or flatterer: hee must bee a very wise and good man, who can safely heare his own praises: they beat me (said Ignatius the Martyr) who praise me: what prai­ses doe to the foolish I observe not: how they affect the pru­dent, may appeare inQui illos Su­surro delect arise licebat aquam fer [...]ntis mulier­culae insusur­rantis altera, hic est ille Demo­sthenes. Cic. Tus [...]. q. l. 5. Demosthenes taken with the whisper of a silly woman, saying, as he passed by, this is that Demosthenes: if they (said Augustine) with whom thou livest well, commend thee not, they are in fault: but if they doe, thou art in danger. Betweene Pride and selfe-love, too vaine credulity of a mans owne worth, on the one part, and inactive, and fruitlesse de­jection of mynde, on the other; the soule is in danger of the rocke in one extreame: the safest use of praises, is aCo [...]tristor aliquando lau libus meis, &c. Aug: confes: l. 10. c. 37. serious calculation of that summe of merit which we owe to opinion, Non est vera amicitia, ubi est fallax adulatio. Amb. oss: l. 3. if false, or to God, if true; that we may strive to be such, as we are reported, though perhaps falsely. The Philosopher said of all wild beasts the railer is most dangerous; of tame the flatterer: that can be no true friendship, where there is deceit­full flattery: when he speaketh faire beleeve him not, for there are seven abominations in his heart, Prov: 26. 25.

2. TheAbsentem qui rodit amicum—hic niger est, hunc tu Romane ca [...]eto, Hor. s. c. 4. Backbiter: he that will secretly raile at o­thers absent, is of an ill kinde; and if thou displease him, will not spare thee: 'tis their nature to bite; beware of such: trust them not with any interests of freindship:Ecclus. 27: 23. 24. Detrahere amico venenum amicitiae putamus. Aug: de amic. c. 13. when thou art [Page 173] present he will speake sweetly, and will admire thy words, but at last he will alter his speech, and slander thy sayings: I have hated ma­ny things, but nothing like him; for the Lord will hate him. To this classis may be referred, they who be of bitter spirits; and so, by reason of that gall overflowing the tongue, distastfull acrimony of censuring all men, and rugged morosity, are rather company for beares, then men: such was churlish Nabal, so wicked,1 Sam. 25. 14. 17. that a man could not speake to him: David sent a ci­vill message to him, and he railed on the messengers.

3. The Proud man;Amicitia su­perbiam nescit. Ambros. l. 3. can never bee a true freind who overvalueth himselfe, and despiseth others: he is apt to conceive indignity, quarrell, or some secret bitternesse, on eve­ry occasion.

4. TheSed nec ver­bosum arbitror eligendum. Au­gust. de amicit. c. 14. Multum loqui stultitia est—tollit amicos, multiplicat ini­micos, movet ri­xas, seminat dis­cordi [...], &c. Bernard. de int [...]dom. c. 50. Talkative man; can be no good freind, because he cannot keep counsell: there bee some men of such unguarded lips, then rather then not tell some secrets, they will reveile their owne: never thinke they will conceale thine.

5. Neither the man of a treacherous nature: if thou wouldest ingratiate with a serpent, feed him, warme him in thy bosome, thou shalt never make him better then a serpent: hee will sometimes make use of his venome: 'tis so wtih a treache­rous freind.

6. Neither the contentious, froward, factious, or sedi­tious man:Prov. 22. 24. make no freindship with the angry; with a furious man thou shalt not goe: Prov. 24. 21. meddle not with them that are sediti­ous, or given to change.

7. Neither the [...] &c: He­siod: op: [...]. l. 3. wicked: Prov: 1. 15. my sonne walke not thou in the way with them: refraine thy foot from their path: they are Psal. 1. 1. blessed who walke not in their counsell: asGen: 49. 6. Jacob said of Simeon and Levi, O my soule, come not thou into their secret: unto their assembly mine honour be not thou united. Take heed of any familiarity with those, who must render thee suspected, & of that which any waies may:Cave omnes suspiciones: & quicquid proba­biliter singi po­test, ne singatur ante de vita Hier. l. 2. ep. 14. ib: ep: 45. sine. whatsoever may bee proba­bly feigned of thee, prevent it that it may not be: which rule of his owne if Jerom had practised, he had avoided that maliti­ous censure, and calumny of some, concerning his familiarity with Eustachium and others.

8. Lastly, take heed of him that loveth no man, but [Page 174] for his owne ends: 'twas noted ofPlutarch. vit. Alexandr. M. Alexander's two freinds Craterus and Hephestion, he loved the King, but this Alexander there are table-freinds, which like those domestick vermine, daily on thee, will be sure to leave thee when thy house is fal­ling: the wise man noted it Ecclus. 6. 10. &c.

So come we to speake of love towards men considerable in the last branch therof,Sect. IV. how it ought to be even to our enemies. There is no good man liveth without some enemies, who li­veth by men: which of the Prophets have they not persecuted? There's nothing so sacred with that sad Erynnis, malice will not [...]ly at: no wonder that kings (the greatest of men) Solomon (the wisest of kings) and David (the best of wise men) had enemies: Christ Jesus, the king of kings; had no fault, but yet many enemies: and (to shew us the bitternesse of the enmity he suffered for us) those, the seeming holiest of that age, the austere Scribes and Pharisees: the reason is, because there is a malitious devill, who being truly hatefull, by the enmity set be­tweene man and him, ceaseth not to infuse the bitternesse of his own cursed spirit into men, that they may be like him, ha­ting one another. The maine businesse therefore is, not so much to strive that we may have enemies, as to make a right use of them, which may be if we can

• 1. Beare no malice.
• 2. Love them.
• 3. Better our selves, by their wic­kednesse.

1. Malice is inveterate anger,Mat 5. unadvised anger, is mur­der of the heart, but if deliberate wilfull.Ephes. 4. 26. Let not the sunne goe downe on thy wrath. What shall they doe at the day of judgement,Quid agemus nos in dic judi­cii, super qu [...]rii iram non unius diei, sed tanto­rum annorum sol testis [...]ccubuit Hieronym. l. 1. ep: 39. on whose anger, many yeares sonnes go down witnesses? The parents of anger are, opinion of injurie, and vaine elation and pride of minde, making men thinke none so good as themselves. God forbiddeth this bitternesse of soule: Thou shalt not hate thy brother in thine heart, Levit: 19. 17. it ma­keth men homicides, and like1 Joh: 3 12. 14 Cain murderers of their bre­thren, subject to eternall death: it is that which separateth a man from the love and1. Joh: 4. 8. 20 knowledge of God: it isProv. 10 12, the mother of contention,Jam: 3. 15, a devillish influence on the soules of men, and Satan's lively image in the wicked (as love is of [Page 175] God in the regenerate) whom hee laboureth to destroy by each others hands; at whose contentions and actions of ho­stility he stands, and secretly rejoyceth; while hee who hateth all, can set them one upon another, to their mutuall destructi­on: so he engaged Paul, with unreasonable men, not only with 1. Cor. 15. 32 beasts at Ephesus, but sundry other places. The heathens seemed to knowe this venome of society, in the fable of the Serpents teeth sowed by Cadmas, of which sprang up those earth-borne brethren, who with intestine discord and warre, presently destroyed each other. The Apostle warned hereof, Gal. 5. 15. If yee bite and devouer one another, take he [...]d yee bee not consu­med one of another. Serpents live quietly with Serpents, what a shame is it for pretenders ot Christianity to be worse then ser­pents? A man that hateth his brother sometimes carrieth in his breast aV [...]na est sine viribus i [...]a. vaine anger impotent to revenge, with desiring, though without effect, he maketh his soule guiltie thereof: But suppose thou hadst received a true injury, and hadst power to retaliate: first thou makest God a party against thee, who de­clareth that vengeance is his peculiar, and prohibiteth thee from attempting or desiring it; so that in the execution of thy malice, thou dost but wound thy selfe through thine enemies garment: againe in reason when thou feelest the sting of in­jury; I demand; is it good? Why dost thou blame thyne ene­mie? Is it evill why would'st thou imitate him? If one must be evill of the two, the doer or the receaver of injury, letApud christi­anos n [...]n qui pa­titur sed qui fa­cit contumelia [...] miser est. mine enemie be evill if he will needs, let me be good▪ what ever I suffer: let me beare no malice what ever I beare, no enemy can hurt me so much as that.

2. We must love our enemies,Beatus qui a­mat te, & ami­cum in [...]e, & inimi [...]um prop­ter te, August. confes. l. 4. c. 9. Hoc est verè [...]os ex charitate di­ligere propter De [...]m 22. ae. q. 25. a 6. Math: 5. 44. 48. for Gods sake, who with­out exception so commandeth: who reconciled us when wee were enemies, by the death of his only sonne Christ Rom: 5. 10. died for us when we were wicked▪ he went about doing good, hea­ling their infirmities, who sought his life: he healed Malchus eare, who came to apprehend him; he prayed for his persecu­tors: so Joseph forgave his brethren: soAct. 7. Stephen intercee­ded for his murderers: this is a signe of the sonnes of God: thisProv. 25. 21, 22. Rom: 12. 20. he apeth coales of fire on the enemies head, if when he hunger thou feed him; either to kindle a love of reconciliati­on [Page 176] with thee; or Gods anger and revenge against him: and herein the excellency of Gods children, beyond any of the children of this world appeareth; these love their freinds on­ly; they both freinds and enemies; patient of injuries and rea­dy to forgive: howQuomodo in quotidian [...] prece d [...]ximus unquā, dimitte nobis de­bita nostra, sicut & nos &c. ani­mo discordanie cum verbis; ora­ [...]ion [...] dissiden [...]e cū factis? Hier: l. 1. ep: 39. sine. should they else say in their dayly prayer, forgive us our trespasses, as we forgive them that trespasse against us; with a minde disagreeing with their words, and a prayer dissenting from their deeds; by thatNam ex con­ditionis ratione, si non pers [...]cte dimittunt, ipsi se sua oratione ma­gis constringunt, Hug: de Sanct: Victor. Miscello lan [...] l. 1. Tit. 169.—die in precibus, dimitte mihi quoniā & ego dimitto: sed si dicis, [...]: quid enim [...]acturus es, quo ituru [...] [...]s, si mentitus [...]ue eris in precibus? Non quomodo dic [...]tur in soro, Car [...]bis benesi cio reseripti, sed nec e scriptum impetrabis. Juris enim forensis est, ut qui in precibus mentitus fu [...]rit, non illi prosit quod im­petravit. Aug. tract. 7. in Jo. 1. covenant, ma­king themselves uncapable of pardon, if they forgive not.

3. Lastly, that we may make a right use of enemies (which is to better our selves by their exercising our patience, and o­bedience to God) we must observe these rules following.

1. If thou love thy selfe entertaine no malice in thy heart under any pretence: a loathsome toad-cage, is incompa­rably better then a malitious heart; where likely not Magda­lens seven devills but whole legions quarter: the most ougly serpents, whom all hate and wish destroyed, are, in their kinde, good, and so, better then a malitious hater of his own flesh.

2. Love thine enemies nature, and person whose faults thou must hate: our anger and censure must go between these: so David Psal. 139. 21. hated the haters of God; 'tis the precept; Amos 5. 15. hate the evill, and love the good.

3. Be just toward thine enemie: charge no more up­on him then that of which he is truely and certainly guilty: and be thou modest not saying the worst; least thy censure re­ [...]lect upon thy selfe, who art guilty of many sinnes, if not the same thou blamest in another: consider whether that which were but just for thine enemy to heare, will become thee to speake: andGal. 6. 1. beware, least for thy uncharitable and rigid severity, thou be permitted to the same, or some more greivous temptation; from which if thou hast beene kept; I know twas not thy merit, but Gods free mercy▪ who put the diffe­rence between the judge, and the convented malefactor: for malice or revenge, or without a lawfull calling before a Judge or Magistrate, to divulge the faults of thine enemie, though certainly knowne to thee; is a breach of the same law which saith, there shal [...] not beare false witnesse.

4. Looke equally on thine enemies vertues as on his [Page 177] vices: be not like the troublesome flies which are commonly setling on the soares, passing over the sound parts, malice hath false eyes ever lessening other mens merits, and multiplying their faults, which is the reason why the malitious ever judge them evill whom they hate; as impious Ahab confessed in his opinion [...]f good1 King. 2 [...]. Michaiah: it is thine honour and sin­cerity to give thineVirtus laud [...] ­tur in hoste. enemie his due commendation.

5. Let not thy heart rejoyce in thyne enemies evill: it is but a vaine pretence to charity, if thou canst bee glad for any evill befalling thine enemie: 'tis certaine thou canst not be hid from God.

6. Be thou neither foolish nor ignoble in thy desire of revenge; as they are who hurt themselves, rather then spare their enemie; as indeed all doe, who affect revenge (hereby taking their cause out of Gods hand) who would justly exe­cute it for them: so doe they who disclose secrets entrusted to them with in the verge of former freindship; and they who by any other base office serve their own malice.

7. Make no man thine enemie whom thou canst justly keepe to friend: to loose a friend rather then a fancie of mirth or anger, is a symptome of great levity▪ toSenec. de ir [...] ▪ l. 2. c. 34. Cum pare contendere anceps est, cum superiore furio­sum, cum inferi­ore sordidum. contend with an equall is dangerous; with a superiour madnesse, and with an inferiour sordid: therefore, as much as in thee is, pro­voke no man, but have peace with all. TheInjurias acci­piendo, & gra­tias agendo. ib [...]. Sen. c. 33. old courtier being demanded how hee attained to that rarest thing in Courts, old age, replied, by receiving injuries, and giving thankes. 'Tis great wisedome to passe offences: hee that taketh notice of every injury shall finde no quiet in this world.

8. Strive to overcome thine enemie with goodnesse: I will fight and contend with thee (saidPlutarch: vit, Alexand. Alexander to king Taxiles) in honesty and courtesy, because thou shalt not ex­ceed me in bounty and liberality. It is an happy use of enmity, to emulate the vertues of a noble enemy: and nobly to enter­taine the charges of the base: which may best be done by put­ting the whole contention on this issue, who shall be more holy and vertuous? It is the most divine victory to overcome malice with love and mercy: The beast may overcome with strength the serpent with subtiltie, the devill with revenge and [Page 178] malice; but vertue is the Saints victory: malice is the mother of witchcrafts, and nurse of male [...]ices; but clemency and ver­tue is the shame and confusion of an ignoble enemie; the envy or emulation of the truly noble, more foiling him then policy or violence could doe: the holy may be over-matcht, and dy. Yet are they not properly overcome, who by dying become more honourable and happy, then those by whom they suffer. He that is excelled in vertue (as was noted of some of Caesars enemies) must yeeld, faist thou, he is wicked, hath offended me, I shall not only invite new injuries by bearing the old, but suf­fer in my reputation, as if I durst not revenge when I might? Yet first consider thy selfe in how many things, and how often hast thou offended God: what doth Christ daily forgive thee, or thou must perish: not to say how vaine and worthlesse that reputation is which is built upon the opinion of the unwise & wicked, doe but consider that wise men looke most to the end that they have rightly proposed to themselves, which if they attaine, their worke is done; whether by force or counsell they passe not; they looke to the end through just meanes. Suppose thine end is to overcome thine enemie: if thou mightest make free choice of the meanes; tell me, wouldst thou overcome him by good, or evill, by vertue, or violence, by excelling him in goodnesse, or equalling him in evill? 'Tis an epidemick mad­nesse, to thinke there is no victory but in violence, and requi­ting evill with evill, becomming as damnable as their ene­mies.

9. Lastly, resolve that every injurie shall better thee, doth thine enemie hurt thee? Let it occasion thee to pray for him; aud to enter into a serious examination of thine owne heart, whether thou hast not injured him, or some other, upon discovery of injury done by thee, repent, and give satisfaction, that God may give thee thy quietus est; so will hee in his good time judge for thee: ever looke to the hand that smiteth thee: Isay 10. 5▪ Assyria is but the rod of Gods anger: God raised up ene­mies to Solomon. It may be that God bad Sheimei curse: be not like the foolish dog to bite the stone cast at him, but looke to the cause, which being removed the effect shall cease. There are, who bend their tongues to shoot out bitter words, which [Page 179] God permitteth to admonish his servants of some unrepented sinnes, which being discovered and repented of, they proove ike Jonathans arrowes, shott to warne, not to wound. Thy friends may possibly not see, or seeing, dissemble thy faults: Antisthenes dicebat [...]. Illust: vit: Phylos. marke well what thine enemies say of thee, &Sicut amici a­dulatores per­vertunt, sic ini­mici litigantes plerum (que) corri­gunt. August. conf: 9. c. 8. let their vigilant malice (apt to accuse thee) make thee more carefully watch over thy waies, least thy failings, advantage them, or give them just occasions of reviling thee: and asNe ausam praeberent hosti­bus, Plut. Theseus is said to have cut off his comely lockes least his enemies should finde advantage by catching▪ hold of them▪ so doe thou all occasions of calumny: how many men ha [...] perished in their sinnes unseene had not the malice of enemies awaked & admonished them? And (likeNec prodesse Phaereo Jasoni, is qui gladio vo­micam ejus ex­peruit quem sanare medici non poterant: multi enim etiam, cum abesse vellent, profucrunt, &c. Cic▪ de nat. De▪ lib. 3▪ & Plutarch. Jason Phereus enemy) cured them by wounding them? Selfe-love is ever blinde, and true friendship sometimes, but malice hath a thousand eyes; this Serpent is quick sighted to find out others faults: seeing I can­not but be faulty, and would not be so; I had rather want ma­ny acquaintance, then some enemies, who may amend mee, though for ill will: I owe much to many good friends for o­ther offices; but most to mine enimies for this; who yet (through Gods mercy) never hurt me, but to the greater ad­vantage of my soule, I hope they who never could, never shall.

1 THere are many things,Sect. I. of whose being we know, whose quality we knowe not: all confesse wee have a soule, which commandeth, and restraineth in us: what a one it is, none can tell: hence are those many disputes about its es­sence, seat, and subject, with the subordinate faculties of it: no man hath throughly beene acquainted with this secret gover­nour in man: some have defined it anAristoxenus. Cic. Tusculan. quaest. l. 5. Ze­no Zenocrates. harmonie: some a di­vine vertue, a particle of the deity: some the most exile, & slen­der aire; some a blood, some heat, or fire: some number: so in­nate is errour, that we most erre concerning our owne selves: more rightly doe they say, who call it an immortall spirit, an incorporeall substance, created by infusion, and infused in its cre­ation: made to theThough now as Am: Marcelli­nus said of Isau­ria [...]olim sub­vers [...]ut rebella­trix interneciv [...] vestigia, claritudinis pri­stinae monstrat adm [...]dum pauca. lib. 14. image of the Creatour, capable of the light of understanding, wisdome, holinesse, blessednesse, and eternity: so that in its conjunction with the body, itSo Arist. c 1. de anim▪ saith, it is [...], perfectio, & a­ctus primus cor­poris organici, &c▪ am­mateth giveth life, action, and motion (wherein it differeth from an Angell) and in its separation from the body for a time (untill it shall be reunited in the resurrection) it subsist­eth, as doe the Angells, and then hath its proper acts and ap­prehensions, as they: Now, as the eye, seeth the eye in a glas [...]e, so the soule knoweth it selfe, by a kinde of [...]reflex. The soule is a divine ghest sent from heaven, into these earthly Taberna­cles, to give them life and governe them: yet is itCic: C [...]t: Maur. neither seene comming, nor departing: it is anSi [...] habeto [...]e­no [...] esse morta­lem, sed corpus hoc. Cic: Som. Scip. immortall forme of mo [...]tall man: the body decayeth: the soule doth not, being neither subject to time nor age: theAnimi motus sempiterni. motions thereof are eternall: it apprehendeth things present, absent, past, and fu­ture: it deliberateth, formeth, directeth, discourseth, judgeth, doubteth, concludeth, so excellent is it, that [...]; off; l, 3. the Oratour said [Page 182] God hath not given any thing so divine to man and that there are certainelb. de fin. l. 3. lineaments thereof, more beautifull then of the body: the body is adorned by the soule; without which beau­ty it selfe becommeth gastly; and goodGen. 23. 4, Abraham saith— give me a possession of a burying place—that I may bury my dead out of my sight: the soule cannot be deformed by any uneven­nesse, discomposure, or disproportion of the body which it a­nimateth: as a beautifull feature is the same in a poore cottage, and in a magnificent palace: so is it in the beauty of the soule, which is vertue; with which could wee but see the soule of a Saint, there's no embellishment on earth so glorious, no crea­ted beauty here of so divine a lustre, The soule though now shut up in his darke prison (having onely some diviner brea­things, in the rapts and heavenly contemplations, which some­times call it up, like Moses, to the mount, or like a Jacobs lad­der, landeth it in God's presence) hath some knowledge of its originall, by grace, & unspeakable1. Pet. 1. 8. joy in the apprehension thereof, which arresteth the desire as appeared inMath. 17. Peter see­ing Christ transfigured,Phil. 1, and Paul wishing to be dissolved, it being a great signe of our interest in heaven, that wee feare not to part hence: he knoweth whether he shall goe who re­membreth whence he came: but what shall bee the beauty of an holy soule in its separation, when it shall be restored to its native heaven, when it shall beCum totum di [...]m admiscrit▪ all light, and God shall be all in all? Mark 9. 3. Christs raiment on the mount became shining white as snow, so as no Fuller on earth could white them: [...]. Cor. 3. 13. Moses face (he having talked with God) became so glori­ous that Israel could not behold it without a vaile, what shall our glory be when1. Joh. 3. 2. we shall be like Christ?

2. The faculties of the soule, are the [...]. Clem. Alexan. Paed. l. 1. understanding, will, memory, affections, and senses internall and externall. My purpose being not to enter the lists with Philosophers, but to direct Christians, I shall not further consider these, then as some of them doe very much concerne the practicall part, and right ordering the thoughts of the heart and minde, to the service of God, and our mortification, whereby we may be accommo­dated thereto.

[Page 183] 3. The heart, in scripture often taken for the principall seat of the rationall soule, imparteth any faculty hereof: the mind is the inward act, the result and proceed of its reason, and dis­course, the thoughts: as they sayIsidor. l. 11. c. 1. Orig. animus consilii est, anima vitae: the minde is the fountaine of counsell, the soule of life: and againeAnimus est quo sapimus, anima quâ vivi­mus we understand by the minde, and live by the soule. This minde of man is sometimesNostra omnes vis in animo & corpere sita est. Animi impori [...], corporis srvitio magis utimur. Salust. lat. a soveraigne, to go­verne in vertue and sanctimonie it selfe and the body: some­times a tyrant and indulging to vice (which like the worme bred in the wood, destroyeth its own originall) misled by tu­multuous passions, lusts, vaine desires, and other perturbations of a discomposed minde, which having unthroned reason, dan­gerously usurpe the command: a prudent man (whoseCic. Acad. q. 4. co­gitare is his vivere, in the light, height, and use thereof, differing him not only from the brutes, but ignorant men) doth princi­pally enjoy himselfe in his minde and inward man. There is indeed in humane possessions, nothing great and excellent, but a great and good minde; contemning externall greatnesse, or supposed excellencies (as power, strength, riches, beauty) obvi­ous to sense, in respect of tha [...] which is within, apprehensible by the enlightned understanding: and certainly the all-wise God, w [...]o created the affections, ordained them to none but some excellent end use in the soule, as handmaides to devo­tion and religion: neither would he in our regeneration, kill, butNos affectus & perturbato­nes, quamdi [...] i [...] tabernaculo cor­poris hujus ha­bitamus, & fra­gili carne ciro [...] ­damur modera [...] & regere possu­mus. ampu [...] non possumus. Hieron, Deme­triad. ep 20. l. 2. correct them, by moderating them, where they grew ex­treame; and retrenching them into their own channels, where they overflow their banks, like over ranck water sources, be­comming muddy and troubled with that which they fetch in from without: or reducing them where they ar [...] exorbitant. All extreames are foolish and dangerous: a Stoicall Sicut aqua semper jacens & quieta, in salu­bris & magis turbida est: sic animus immotus ac torpens, inu­tilis est ettam sibi, &c. Lact. l. 6. c. 17. apa­thie, is incompatible with a well composed minde, and violent passion with a prudent: the dead calme corrupteth aire & wa­ter, and violent blasts disturb them; thePhilosophorum quo (que), sententia est— [...] moderatus esse virtutes excedentes modum—inter vitiae deputari. Hieron. l. 2. ep. 20. moderate more safely purify: the [...]. Theogn. meane is best. Affections are (as they said ofUt non im­merito sit dictum: nec servum meliorem nec deteriorem dominum fuisse. Sueton. [...]. Cael. Calig. Caligula, there is no better servant, nor worse master) [Page 184] good commanded, mischievous reigning; like fire and water; there necessary, here destructive: without love there can be no acceptable service; without anger, no zeale: without feare no coërcive power in the soule: without hope, no comfort: which bringeth us to a necessary consideration of the hearts corrup­tion; vanity and exorbitancy of the thoughts; and the necessi­ty of their regulation, by some rules of practice.

1. The Corruptions of the heart,Sect. II. areGen: 6. 5. all, only evill, conti­nually: the heart is the fountaine of sinne: hence are, adulteries, murders, thefts, rapine, Math: 15. 19. rebellions, all the sinnes of man: all ini­quitie is here forged; as 'tis written, Isai: 32. 6. his heart will worke iniquitie: hence wordsMark. 7. 21. Psal. 58. 2. Isai 59. 13. of falshood are conceived and uttered: here is thePsal. 55. 21. Psal. 140. 2. root of war, andProv. 6. 18. mischiefe; here er­rour, Psal. 95. 10. frowardnesse, and that hardnesse which excludeth all capacity of hearing, and understanding Gods word and judg­ments (that they may repent andProv. 11. 20. Prov: 17. 20. Psal. 95. 8. Prov. 28. 14. Isai 6. 9. Ib: 44. 20. Ib: 47. 7. be healed) is hatched. The heart is deceitfull above all things; who can knowe it? Jer: 17. 9. Here lodgeth hypocrisie. Jer 3. 10. Here secret sinnes, like that unseene multitude, which rangeth through the paths of the deeps (such is counsell in mans heart, Prov: 20. 5.) Nor is this the condition of some few, but the secret corruption of all na­turall men: nor are theGal: 5. 17. Prov: 20. 9. regenerate absolutely freed from these pollutions; being yet partly flesh.

2. The dangers hereof hence appeare▪ first in that these are the seeds of every sin, and fomenters thereof: yea that which barreth from remedy, faith and repentance. Secondly, as the Physitians say, if there be a fault in the first concoction, there will follow the like in the rest; so is it here: the hearts faults are derived to the tongue, and all the actions of man: it is a people (said the Lord) that doe Psal. 95. 10. erre in their hearts: and they have not knowne my waies. As the eye is deceaved through a fals medium: so is the minde through the cloude of false opinion: and the veryProv: 24. 9. thought of foolishnesse is sinne; into which they must needs runne, who set not theirPsal. 78. 8. 37. heart aright, and whose spirit is not stedfast with God. Thirdly, God1 King. 8. 39. Job 42. 2. Heb: 4. 12 1 Cor: 4. 5. fear­cheth the secrets of all hearts, and will once make all the thoughts thereof manifest. Fourthly, hee requireth the [Page 185] heart, Prov: 23. 26. If a man regard iniquitie there, hee cannot be heard, Psal: 66. 16. The thoughts of the wicked are an abo­mination to the Lord. Prov: 16. 5. Fiftly, they who have wic­ked thoughts,Isay 59. 7. runne swiftly to iniquity; and destruction is in their paths. Sixtly, in the corruption of the heart, the very fibrae and remainders of sins reviving root, [...] Ignat. ep. ad Ephes. Satans venome remaineth. The Hydra's ever-grow [...]ng heads, which (when oc­casions, & ability so faile, that the impiousCum non sem­per diabolum se­quimur in opere, valdè tameu se illi ob iga [...]t in cogitatione. G [...]eg [...]mo. l. 14. cannot serve the devill in externall actions) will shew its venome, in their Etiamsi mino­ra mala faciunt, quià minus pos­s [...]ut: non minus tamen mali sunt, quia nollent mi­n [...]is esse si pos­sent. Salv. de gub: D: l. 6. will to sinne: Lastly, it is a very difficult thing rightly to compose the thoughts, in respect of the hearts unsounded de­ceitfulnesse, and the mind's unlimited agility; in these depths of quick-shifting thoughts, sinne easily hideth it selfe: externall sinnes in words or workes, are (like the plague of leprosie Levit: 13. 12. 13. broken out abroad and covering all the skinne) neerer the cure, and by so much the more easily amended, or overcome, by how much more evident they are, not onely to others, but also to our selves: the sinnes of the heart are by so much more hardly cured, and avoided, by how much more secretly and invisibly they are committed: the thoughts are more securely extravagant, carelesse, and presuming, by how much lesse they are obvious, to any reprover or censurer without: And where the heart is smitten with some aufull feare of God; and reso­lution to repent, maketh inquest after sinne, that which is in word, or action is more easily and frequently found: but the sin of the mind like Jonathan and Ahimaaz at Bahurim, is let downe into the depth of the heart, whose secret enemies, are (like thoseMajor aliqua [...] to labor erat in­venire quā vin­cerc. L Flor. l 2. c. 3. Ligurian mountainers, whom the Romans cha­sed) more hardly found then vanquished. Moreover, man's innate selfe-love; and naturall complacency, make him unapt, and loath to condemne himselfe, in any thing, wherein hee knoweth others cannot. And lastly, the restlesse machinati­on of Satan is to suggest selfe-delusions, as he doth temptati­ons to sinne, whereby his baits may be swallowed: his policy is to keep the heart for his retreat: and if any reproofe happi­ly chase away, profanenesse, bitter anger, obscenity, or ca­lumny out of the tongue, or adultery, theft, murder, or the [Page 186] like from the outward man▪ yet if he can but cherish, and maintaine any of these, in the uncleansed heart; hee will finde opportunity & meanes to make them breake out again: or if not, he knoweth, that where he hath the heart, (bee the words and actions never so saint-like) God hath no part there: and this bringeth us to our third consideration.

There is great necessitie of regulation of our thoughts,Sect. III. and heart, without which it is butIsay 29. 13. vaine to draw neere God with our lips. The right ordering of the affections & thoughts, is of two branches▪ that we compose them, first to wisdome; se­condly to integrity.

I. Wisdome; is as aQuem admo­dùm samuli ac ancillae in domi­bus tumultuan­tes—ubi dere­pente ipsis hera comparuit, con­sternati conqui­escunt Sic re­lique in animâ cupiditates (vi­sa s [...]pienti [...]) Hippocrat. ep. Philop. mistres to tumultuous servants, at whose presence the most disorderly, are suddainly composed & silenced: an understanding heart is the inward light of the soule, which God looketh on; without which, all externall shewes, and appearances of sanctity make formall hypocrites no better then Egyptian Temples, which (outwardly grave, de­cent, and venerable) were ridiculous with their Apes, Serpents, Cats, and Crocadiles, set up for Gods within,1. King. 3. 5. 9. 12. Solomon (who had granted him free choice of any thing that he would a [...]ke of God) desired, an understanding heart, above riches, or life. He whom God made the wisest of meere men, of all the holy pen-men, gave most precepts concerning the heart, and minde; our direction herein must be sought for in Gods word (which only is2. Tim 3. 16. able to make us wife to salvation) and beg­ged of him, whoJam. 1. 5. giveth all men liberally, and upbraideth none. He thatProv. 28. 26. trusteth his owne heart is a foole: for the heart Eccles. 9. 3. of the sonnes of men, is full of evill, and madnesse is in their heart while they live. Unhappy is hee who goeth on fro­wardly in the way of his own heart, or that which the wise­dome of corrupt man can teach him; seeing all that isx. Cor. 3. 9. foo­lishnesse with God.

2. Secondly, we must so compose our hearts, that they may be upright and sincere before God: without this, our best acti­ons, prayer, hearing, repentance, almes, and what ever else wee doe, is worth nothing. O Jerusalem (saith the Lord)Jer: 4. 14. wash thy heart from wickednesse, that thou maist be saved: how long shall [Page 187] thy vaine thoughts lodge in thee? It is but folly to labour the cure in the outward part, while the contagion, and venome of sinne invadeth the secure heart; or to wash the eyes with floods of teares, where the sinne of Judah is written with a Jer: 17. 1. penne of iron, and graven with the point of a diamond upon the table of the heart:Psal. 8. 4. 5. Blessed are they in whose heart are the waies of God: he isPsal: 73. 1. good unto them that are of a cleane heart: they shall finde him who seeke himJe [...]: 29. 13. with all their heart: they thatIsai. 51. 7. knowe righteousnesse; have the law of God in their heart: theirPs [...]l. [...]7. 31. steps shall not slide: theyPsal: 40 8. delight to doe Gods will:Psal: 119. 11. l Prov: 2. 10. they hide up the law of God in their heart, that they may not sinne against him: tho knowledge of God is pleasant unto their soule and shall give themProv: 3. 1. length of daies and peace: when theyProv: 6. 21. 22 [...]. goe it shall lead them, when they sleepe it shall keepe them, when they wake, it shall talke with them: it is a lampe, and light to direct them in the waies of life:Prov: 7. 2. 5. to keepe them from sinne. Now however Prov. 16. 2. the waies of an hypocrite may seeme cleane in his owne eies; yet seeing the God of justice weigheth the spirits; it highly concerneth every man to looke to the ordering of this inward house, that it may be a cleane temple, for Gods spirit to dwell in, (without whose guidance, man can doe no other then runne to destruction of body and soule) by ordering our thoughts aright: so we have our conversation in heaven, wee walke with God: and in our many dangerous sicknesses of minde, sundry distempers, and perturbations, of fluctuant thoughts; the wearied soule shall ever have recourse unto this Arke for rest. There are troublesome errours of sicke mindes, which seeFa [...]sa pro ve­ris. Sen. false comforts insteed of true: there is anxietie, impatience, and griefe whichMoerores qui animos exedunt Cic. de fin l. 1 eateth the heart: there is the fire of anger to enflame, envie, and ma­lice to transport, vaine hopes and feares, whose vicissitudes doe miserably afflict the disquiet minde: there are many par­turbations, which if not prudently managed, will master rea­son, and violentlyAnimas per­turbatas & ir­ritatus nec cho­hibere se potest, nec quo vult [...] confistere. Ci [...] ▪ Tu [...] q. l. 4. carry men into the most dangerous [Page 188] precipices (whence they cannot when they would, stay them­selves) all which to a wise and good man, shall be but exerci­ses to make his victory over his owne passions more glorious▪ Non enim fortior putandus est, qui leon [...]m, quam qui vio­sentiam, & in scipso inclusam [...]ram superat i­racundiā. I. act l. 1. c. 9. nor is hee lesse honourable who overcommeth himselfe, then he that conquereth others. The great conquerers of king­domes, have beene overcome of their own affections; thereby foolishly eclypsing all the glory of their victories: the strong may overcome others, but only the good can overcome them­selves. I had rather overcome mine own minde, then all mine enemies: I would I were secure of my selfe: all the powers of hell cannot overcome me, nor make me unhappy if mine own affections betray me not: let us therefore next advise how to secure our selves herein.

For the right composure of minde and thoughts,Sect. IV. it is very necessary to consider; [...]irst those rules of practice which con­cerne the same in generall, and then that which appertaineth to some particular passions of the minde.

1. Have a care of thy soule as thy greatest interest, and that which is incomparably better then all the world; and of thy minde, which (if well composed) admirably maketh good, or prudently beareth every estate; without whose right tem­per nothing can be good or comfortable: what is strength? sicknes may anticipate, but age must make the strongest bow: what beauty? Beside that these flowers quickly fade, they ma­ny times become the snare and destruction of foolish and un­happy owners: what are honours? Where there wants a mind to manage them, those Phaëtons▪ precipitate themselves, and set the world on fire. What are riches without a minde to use them well; but snares, and easie waies to hell? Truly to a pru­dent minde which can limit it selfe within the desire of neces­saries, a litle is enough; to an ambitious, nothing: Alexander had an overgrowne minde when hee was troubled that there wasUnus Pellaeo juveni non su [...]fi­cit orbis. Juv. Sat. 10. but one world for him to conquer. 'Tis the minde which maketh truly rich or poore; that, contented in every e­state, aboundeth in its owne happinesse, discontented, can bee blessed in none. The way to make one rich, is not so much by adding to his estate, as by taking from his minde that foolish [Page 189] desire of having superfluity beyond use: worldly riches, are but a burden to him who hath truly set his affections on hea­ven, where there isMath. 6. nor moth nor theefe, nor feare of loo­sing that which we lay up: that which must once be lost (be­yond our use) is nothing worth: which consideration possibly madePlutarch. in Demetrio. Stilpo answer like a Philosopher, who (when Demetri­us had taken Megera, and out of a noble care to give him pro­tection from from plundering, asked him if the souldiers had taken ought from him) answered no: for (said hee) I saw no man that would take any knowledge, or learning from mee. The minde isAnimus quidē ipse sacer & ae­ternus est, & cui non potest in­jici manus Sen. consol. ad. Hel. c. 11. sacred and out of the reach of violent hands. So that to make thee happy, which is the scope of a prudent de­sire; the way is not to labour so much, and disquiet thy selfe in things externall, but to compose thy minde aright, to get true wisdome and understanding (to vallew and make a good use of them thou hast) and well ordered affections, quietly to beare want, or enjoy plenty: in which there is not only an ad­mirable skill and strength of minde requisite, but also an holy habit: no precepts can sodainly make a man practically wise or good: which must make us resolve quickly to study this di­vine Philosophie: and truly, experience here discovereth a mar­velous stupor, and incogitancy of most men: in any bodily disaffection, wee speedily consult the Phisitian: but in our soules distempers, we not only delay our seeking helpe, but are too often impatient of offered remedies: that which thou meanest to doe well, speedily put in practice.

2.Prov. 4. 23. Keepe thine heart with all diligence: for out of it are the issues of life. Many thinke it enough to keep their tongues (few come so farre) and their hands: but it highly concerneth Chri­stians to keepe their hearts from Satan's snares: there hee be­ginneth all his stratagems which afterward breake out into words and actions: it is true, that ba [...]e suggestions without a­ny delight, or consent of ours, are no more our sinnes, then the robbery or murder without our consent or knowledge com­mitted in our field, is ours: but except wee watch over our thoughts, and carefully guard them, Satan's mischievous in­fluences will beget a delight, consent, and yeelding to them: [Page 190] therefore the wise man saith,Prov. 7. 25▪ let not thine heart decline to her waies, goe not astray in her paths.

3. Resist the beginnings of sinne in thy thoughts: use them King 6. 33. roughly at the doore, is not the sound of their Masters feet be­hinde them? We must there chiefely marke and extinguish sin, where 'tis borne; and quench the sparkes thereof before they breake out into masterlesse flames: we must crush the Cocka­trice in the egge, before it become a fiery flying Serpent: wee neglect not the biting of a serpent, but presently seeke remedy to keepe the [...]venome from the heart: with how much more care and diligence should we looke to the bitinglbi maximè oportet observare poccatum ubi [...]asci solet restinguere dum adhuc est in cogitatione Hier: ad Demetriad: ep. Rev. 12. 9. of the old Dragon, able (if a litle neglected) to kill body and soule? [...]. Gr▪ Naz: orat: 38. Of evill seeds, come evill plants: murder from revenge in the heart: adultery from lust unextinguished there: and God Meritò autem malus punitur affectus, etiam [...]ui non succedit effectus Aug: de C. Dei. l. 16. c. 4. Quantam enim ad [...] ratio­nem pertinet, no­ [...]uit qui nocere disposuit. Hyer. l. 2. ep. 12. justly punisheth evill intentions, though they doe not al­waies breake out into actions.

4. Keep a good conscience, and be holy: the wicked medi­tate on evill:Isai 59. 7. their thoughts are thoughts of iniquity: wast­ing and destruction are in their paths: as our actions follow our thoughts, so do they leave impressions in them, which prove occasions of their further working: the Prov: 22. 5. thoughts of the righteous are right. The wicked care not what they think.

5. Love good thoughts and thou shalt be furnished with them:sicut de gem­mis flores, ita de bonis cogitatio nibus nascuntur bonae voluntates. Chrys. in Math. as flowers spring out of buds, so good desires from holy thoughts: we often thinke of that we love, and are ambi­tious of acquaintance therewith: love of God will cause thee to loath all thoughts of evill, as the approaches of the old ma­litious serpent to thy heart.

6. Fix thoughts on something certaine: The heart is a spi­rituall Labyrinth in whose perplexed turnings we often loose our selves, and the best fruits of idle and extravagant fancies, are but cogitat ionum quisquiliae, ac minutiae. Ut oculi qui huc illuc [...]erun [...]ur, intente nihil vident, sic men [...] quae [...]. [...]ip: l. 4. de mil. Rom▪ As the eyes con­tinually rowling up and down, seeing, see nothing intentively; so the the wandring minde. It is a signe of a composed minde if it can stay it selfe a while, with it selfe; and not run out into those vaine evagations; and wandring thoughts, whence wa­king, as out of some feverish dreame; after much thinking, we [Page 191] can give our selves no good accompt what the minde busied it selfe about, but that it long thinking we thought of nothing to the purpose. The minde is mans most active facultie, in a mo­ment, with the flight of a thought, it mounts from earth to hea­ven, and back againe, from age to age, from present to future, or long past: like lightning it moves from east to west, vanishing in the appearance. It is not a little skill to arrest it so, as that we may say with David, my heart is fixed, O God my heart is fixed—without this, we can neither heare nor pray otherwise then profane hypocrites, provoking Gods anger by drawing neere him with their lips, when their hearts are far from think­ing on him.

7 Seek thy peace with God through faith in Christ: the true composure and happy rest of the minde is herein: there's Isay 57. 21. no peace to the wicked, no true rest out of Christ: sinne is the distemper and unrest of the soule: untill thatJoh. 1. 15. Jonah be cast overboord, we can never appease the surges of a troubled mind: this must thou seek through heartyUsus doloris ablegat luxuriā criminis—ita dum dolemus admissa, admit­tenda excludi­mus: & [...]it quae­dam de condem­natione culpae disciplina inno­centiae. Amb. de paen. l. 2. c. 10. sorrow for thy sinnes; this restringent acrimonie shall heale the fountaines, that death and barrennesse may no more flow from the minde into thy words and actions, tis a good signe of recovery, when the dis­ease changeth place; so when we are pleased with repentance, who woont to please our selves in sinne, tis a token that sin de­clineth in us. Secondly by committing thy workes unto the Lord,Prov. 16. 3. so thy thoughts shall be established: and lastly by filling thy soule with such happy thoughts, as constant meditation on Gods word will furnish thee with: as tis saidEcclus. 6. 37. let thy minde be upon the ordinances of the Lord, and meditate continually on his commandements, he shall establish thine heart, and give thee wisdome at thine own desire.

8Si tu animum vicisti potius quam animus [...]e, est quod gaude­as, Plaut. Tri Overcome thyne own minde, and in every thing as much as possibly thou canst, subject it to right reason, let not affection or passion master it.

9 Set thy minde ever upon some good, to prevent the rising of evill thoughts, that the tempter mayFacito ali­quid operis, ut te semper dia­bolus inveniat occupatum. Hie­ron. l. 2. ep. 15 never finde thee at leisure to entertaine him. The minde isNatur [...] [...]gills est, & pronus ad motus. S [...]cec. naturally active, and prone to thoughts: yea when thou sleepest it hath its motions: [Page 198] give it some businesse, it cannot be inactive: as the earth negle­cted, for want of culture, bringeth forth noisome weeds; so will the minde evill and vaine extravagancies of thoughts, if thou busie it not in good: yea the light of reason is eclypsed by the mischievous interposition of vitious thoughts: yetDa [...]da est ani­mis remissio &c. citò enim ex­hauriet illos nunquam inter­missa foecundi­tas: ita animo­rum impetus as­siduus labor frangit. Senec. de tranq. anim. c. 15. tyre not thy minde with too much, or too weighty affaires: proportion thy undertakings to thy strength; the minde requireth some intermissions, and rest, which otherwise like the fields, with per­petuall bearing will grow fruitlesse: the unbalasted ship is easily overset with every gust of winde: and too much loading sink­eth her. There is an Arke of Gods secret counsell, into which thy thoughts may not looke: there are also admirable myste­ries, out of which God calleth, as out of that [...]iery bush,Exod. 3 2. 5. come not nigh hither, put off thy shooes from off thy feet—resigne thy thoughts to Gods immensity: it is enough to beleeve his truth, though thou canst not examine his incomprehensible secrets: if thou wilt play with these flames, thou shalt burn thy wings: God hath revealed enough to make thee happy; ambition of knowing more, destroyed mankinde.Psal. 4. Commune with thine owne heart concerning that which may better thee, Psal. 77. 6. and make thee happy: divine soliloquies are a kinde of rapt to heaven and prepossession of that blessednesse; use thy heart to thinke of good and heavenly things; and such will thy thoughts, words and actions be: the heart of the wise Prov. 16. 23. teacheth his mouth: Custome is a second nature: therefore also the wiseman saith, Prov. 14. 33. Wisedome resteth in the heart of him that hath understanding: if the wicked (the worst of fooles) have any notion thereof, it no more resteth with him, then lightning in the aire.

10 Set God ever befor [...]ee asJer 17. 10. a searcher of hearts, and Quicquid pu­det dicere, pude at, & cogitare. that which thou woulde [...]t be ashamed to speake before o­thers, be ashamed to thinke with thy selfe. Thoughts arePsal. 15. 2. & 44. 21. the word of the heart, which God heareth: who therefore saith, Math. 12. 25. Hebr. 4. 12. Math. 9. 4. wherefore thinke yee evill in your hearts? And,Eccles. 10. 20. curse not the King, no not in thy thought—Esto totus pu­rus non aliud lo­quaris, & aliud in corde habeas: nec appetas ultra videri quam es: ut possis ultra esse quam vide­ris. G [...]eg: l. 4. ep. 14. bee thou pure in heart if ever thou meanest to see God: let not thy heart dissent from thy tongue, neither desire to seeme more holy then there thou art, if thou intend to please him; for he is omniscient.

[Page 199] 11. Pray the Lord Psal. 51. 10. to create a cleane heart, and to renew a right spirit within thee: toPsal. 119. 36. 8 [...]. encline thy heart unto his testimo­nies: toJer. 24. 7. give thee an heart to know him: to prepare thy heart that thou maist truely feare him, meditate on him, and love him above all: and that he who cast out the tumultuous rabble from Jairus house, would also be pleased to cast out of thy soule and mynde, all those thoughts which offend him, or hinder the riasing up thy soule to the life of grace.

FOR the right ordering the thoughts arising from some particular aff [...]ctions or passions which usually discompose,§. I. and render the mind lesse apt for the ser­vice of God, and lesse comfortable to our selves: we must e­ver have in mind the generall rule before laid down, that extreame and violent passions of any kind are distempers of the soule, which at best, befoole a man, if not (asEgo arbitro [...] etiam a [...]imae mor [...]os—omnes vehe­mentes esse [...] &c. Ep. ad [...]. Ab [...]rit. [...]yp [...]crates thinketh) make him mad: they are like a deluge, which ra­ther overflow and drown, then refresh the mind▪ they are like an enraged Sea full of hazard: they distu [...]be the intellectu­als, and distract the will: look how all things in troubled waters, seeme wreathed and disordered, which in the still are cleerely seene; so is it here: the calme af [...]ections, are more accommodate for Gods service, and our use to come to some pa [...]ticulars: Love and delight are great [...] in this pre­sent life: every man hath some love and delight: there is none that liveth without these: The skill is,1. Of Love and Delight. That we set them on right ob [...]ects; as God. Psal. 37. andC [...]los 3. [...]. heavenly things; so they cannot fall into excesse; and goodnesse, so shall they make us good and happy.

2. That we pervert not the order: we must no [...] love, or delight in any thing, before God: let him be our [...] and cheife love and delight, and we shall be happy in all that is subordinate.

[Page 202] 3. That no inferiour love or delight draw as away from Gods love: there is a time, place, and measure, for secular delights, so far as they are subordinate to God, make us more fit for his service, and administer occasion and matter of thankfulnesse to him: if otherwise (if God love us) he will take that away from us, which else would take us from him, a necessary rule for them to consider, who too impatiently beare the losse of that they much loved or delighted in.

4. That we neither love nor delight in any worldly thing, otherwise then to hold it with a loose hand, contented to part with it when God pleaseth to take it back again: it was Jobs resolution,Iob. 1. 21. the Lord gave, and the Lord hath taken away, and blessed be the name of the Lord.

Concerning joy,§. 11. Of Ioy &c. rejoycing and mirth, the rules are, that 1. God would not have us disconsolate, butPsal. 5. 11. to rejoyce and be cheerfull in him evermore.Psal. 13. 5 Dedolency,Psal. 32. 11. melancholy,Psal. 3 [...]. 1. dejectednesse,Psal. 68. 3. worldly sorrow,Psal. 105. 3. Rom. 12. [...]5. bitternesse of spirit,Phil. 3. 1. and se­cret repining against Gods providence:Phil. 4 4. [...]. are dangerous sym­tomesThes. 5 16 of unbeleefe: for if beingRom. 5. 1. Rom. 14. 17. justified by faith, we have peace of conscience, and cheerfull accesse to God through Christ, there will be joy in the holy Ghost: we shall rejoyce in hope, I and glory in our tribulations, being confident of a blessed issue thereof.

2. Joy and rejoycing in God, and things divine and spi­rituall is secure and happy: the end of worldly rejoycing, is many times in sodaine and unexpected sorrow: such was Dan 5. 1. &c. 5. 6. Belshazzars Feast with a thousand of his Princes, within the achme of joy, changed into sudaine astonishment, at the sight of that dreadfull hand, writing his doome upon the Palace Wall: secular joy entertaineth deluded men, as that old1. King. 13. 11. &c. 22. ly­ing Prophet of Bethel did the man of God, first feeding, then aff [...]icting with the sad intimation of ensuing destruction. Ac­quaint thy self with true good, that thou maist rejoyce se­curely. Temporali­bus gaudent, qui bona aeter­na non norunt de siderare. Aug. in [...] s. 52. They most delight in secular things, who least know eternall.

3. Let not thy heart be too much carryed away with any secular joy, they that are over merry and joyfull in prospe­rity, are too much broken and dejected in adversity: for [Page 203] both extreames proceeds from impotency of mind, to man­age the end, and beare the other.

4. In every rejoycing look with aEx. 15. 2, Iud. 5. 1. 2. 2. Chron. 20. 27 28. thankfull heart on the Lord that gave it, and with a prudent, on that which may quickly (once must certainly) take all this merry Scene a­way: tast thy joy as the Israelites did their Passe-over,12. 8. [...] super amari­tudines Ar. Montan. [...] Chal. with sowre hearbes, and prepared to be gone. Let the thought of sorrow season all thy mirth, le [...]t a sodaine surprisall astonish and overcome thee: foreseene dangers least hurt the wise.

5. Keep innocency and a good Conscience: these shall comfort thee (asGen. 5. 29. Lamech said of his Noah) concerning thy labour and sorrow:Prov 15. 15. all the dayes of the afflicted are evill, but he that is of a merry heart (that is a good conscience) hath a continuall feast.

6. Wicked mirth, Sardonick laughter, and foolish jesting, as they demonstrate much levity, so doe they dangerous un­composednesse, vanity and weaknesse of mind; in such laugh­ing the heart isProv. 14. 13. sorrowfull; and the end of that mir [...]h is heavinesse— Eccl. 2. 1. [...]. hold this also is vanity saith Solomon: The heart of the wise is inEccl. 7. 6. the house of mourning: but the heart of fooles is in the house of mirth: we read ofLuk. 19. 41. Ioh. 11. 35. Heb. 5. 7. Christ's weeping often, never of his laugh­ter: 'tis a rare government of the mind to be merry and wise; wherein a prudent cheerefulnesse commendeth mirth well regulated in an holy thankfull use of that we enjoy, asEccl. 8. 15. the best of things meerely secular. To imitate the austerity of Cato, or the sullen Crassus (who is said to have laughed but M. Crassum semel in vit [...] & risisse scribi [...] Lucil [...] Hie­ron l [...]. ep. 20. Demetri­adi. once in his life) to be an ever-weeping Heraclite, or a Demo­critus ever laughing, is to run into vaine and unsafe extreams: of the two, teares better become: much laughter is a sym­tome of folly in the heart and forgetfulnesse, or ignorance of the state of this changable life: and indeed vaine pleasure is the [...] [...]. ad baptis ib. Basil. devils hook drawing to destruction: the mother of sinne; the nurse of the never dying worme: and therefore as they say oile killeth the insecta, but vinegre restoreth them againe▪ so joy and pleasure destroy incautious sinners; whom sharp afflictions bring to themselves againe, [...]o that they doe at last understand that it isPsal 119. good for them that they have been in trouble; and healing sorrow.

[Page 204] 7. Never make another mans sorrow thy joy: this is o­dious to God (who req [...]ireth holy Rom. 12. 15. sympathy in his sonnes) and seldome escapeth su [...]h revenge as pointeth out the sinne.

8. It is a point of wisdome to mark thy joy: it is an ex­cellent gage of thy heart, otherwiseIer. [...] very deceitfull an [...] [...]ard to be known: if thou re [...]oyce in evill, certainly thy heart is such: if in good, then a secret power and spirit of sancti [...]y ruleth there. Look how th [...] things of Musicall In­struments untouched, doe move and sound at the striking of other like strings sounding true unison with them: so doe the heart-strings, at that externall thing, with which it in­wardly consenteth the carnall heart rejoyceth at the obsce­nity, which vexeth the righteous Lot, the holy are cheerfull and rejoyee, (like theMath 1 [...]. [...] wise Merchant) when they finde the treasure of God [...] inestimable mercy opened to them in the Gospell, and goe away thence rejoycing with that happy Conver [...]. Act. 8. 39. while he that hath no interest therein, [...] numbring the minutes, thinks every Sermon long, goeth away either a [...] Ahab, [...] with indignation, or with the [...] Young rich man with sorrow.

9. In sorrowes are also dangerous perturbations of the mind, and there is as much use of prudent rules herein, as of a [...]der in the sorme thereof. 1. In every sorrow search in thy heart for the cause.Lam 39. 40. 4 [...]. werefore is the living man sorrowfull? man suffereth for his sinne. Let us search [...]nd by our wayes, and turn [...] againe unto the [...]ord—it is vaine to seek any case of sorrowes without this: all other lenitives, are as draughts of cold water in a Hectick [...]itt; more enflaming: liker [...] Sam. 16. 23. 1. Sam. 18. 10. 11. Davids Harpe to a moody Saul, the vexing spirit returneth [...] greater violence.

2. Set thy sorrow on a right object, that is sinne: it is [...] common errour and danger of secular men; they can be sor­ry for the losse which indeed cannot hurt them, but delight­ed in sinne which wounded the soule, and maketh them un­happy. We many times greive for that, at which we should rejoyce: her [...]in consider, first the word of God which saith— Rom. [...]. 28. all things work together for good unto them that love God, andHeb. 1 [...]. 6. [...]. whom the Lord loveth he chasteneth—Secondly consider the work [Page 205] of God chastening—it bringeth the quiet Heb. 12. 11. fruit of righteous­nesse, unto them which are there [...]y exercised—we are impatient and cry as men under the Chirurgians hands, when he useth the Lanc [...]t, or Cauterie to cure us David said,Psal. 38 8. I roared for the very greife of my heart: yet in the issue con [...]essed.Psal. 119. 71▪ ib. v. 6. [...]. It is good for me that I have been afflicted—before I was afflicted, I went astray: but now I keep thy word.

3. Give not over thy heart to excessive sorrow: there is a 2. Cor. 7. [...]0 worldly sorrow to death: and a sorrow to repentance not to be repented of: that like the immoderate overflowings of Si duodec [...] cubita non ex [...]cessit▪ sames certo est. nec minus si, is [...]x superavit &c Plin. nat. hist l. 18. [...]. 1 [...] Mystae prohibent veso [...] Corde, do­ce [...]tes nonoporte [...]e animum mordere & exedere socordia & dolore Clem. Alex and strom. l. 5. [...] i. e. animan angoribus non excruciandam laert. l. 8. Pith [...]g. Nilus is a fore-runner of dangerous sterility.

4. Prepare thy selfe for sad encounters: Ships are built to endure stormes and growen Seas; and prudent minds are composed to endure, and make good use of sorrows.

5. Let every sorrow awaken thy minde to fly to Go [...] through Christ: and afflictions shall be but like a raine which fell on the Ar [...]e: the more it powred down, the more this was listed up: or likeExod. 14. 21. 22. Moses rodd, to open a way through the bri­nie floods to our promised rest.

1. Anger, Malice, and Envy, doe marvelously discompose the mind. Anger is an appetite of punishing, for injury re­ceived, or conceived: the proceed of anger is malice,§. III. which is inveterate anger: the fruitIpsam iram nihil aliudesse quam ulcis­ [...]ndi libidi­nem, vetere [...] desin [...]erunt &c. revenge, at least a desire thereof, when being strengthlesse it becomes vaine: the ad­juncts are hatred (which is a kind of loathing that which we dislike, as we do all with which we are angry) and envy: for we think every thing which hath the least shew of good,August de C. De [...]l, 14, c, 15, too much for them whom our anger presenteth unto us as evill.

2. Anger is an amarulency, embitt [...]ring the soule: a tur­bulent passion in it, usurped power, [...] the soveraignty of right reason: mother of revenge, nurse of mischeife: all-dest [...]oying discords bellowes: the soules tyrant, councels enemy: seed of malice: abettour of tumults, rebellions ra­vages and slaughters, spirituall fire kindled in hell; in it rage, [Page 206] a prodromus of wast, ruine, and desolation: companions of misery and the soules precipice. This affection is of so high concernment, that someBasil. hom. de Ira, Tom 1 good andSeneca, &c Plutarch, & [...], prudent men have bestowed whole Tracts hereon: I being resolved for present, only to consider the government of the minde and thoughts in relation to God's service, shall content my self to propose, first two conclusions necessary to be known, and then certain rules of practice for the better ordering the minde herein.

3. There is an impious and foolish anger;Conclus. 1. whereof Christ said,Mat [...]h, 5, 22▪ Whosoever is angry with his brother without a cause, shall be in danger of the Judgement: and the Apostle, Coloss. 3. 8. But now put off all these, anger, wrath, malice, &c. It is indeed a Galat. 5, 20 fruit of the flesh: cruell and heavy:Pro. 27. 3, 4 A stone is heavy and the sand weighty, but a fooles wrath is heavier then them both: wrath is cruell, and anger outragious; it appeared so inGen. 4, 5 Cain: An Pr [...]. 29, 22 angry man (saith Solomon) stirreth up strife, and a furious man aboundeth in transgression: and, asJob 5. 7. Eliphaz said, Wrath killeth the foolish man: it is the soules calenture, and great dis­temper, as we shall see more in it's place.

There is a good anger;Conclus. 2. such as was inExo. 16. 20 Moses, Num. 25. 7. Num. 16. 15 Thinees, Nehem 5. 6 Nehemiah, and Christ himself: without this (as I n [...]ted) there can be no zeale: Stoicall apathie agreeth not with true religion: looke what a Bee is without a sting, such a d [...]one is a manMentem non habere, qui non habet [...]ra [...], l. lemn. de occult. which cannot or will not be angry. Some anger there must be, the holy Ghost saying,Ephes 4 [...]aque. ha [...] [...]psam iram fomi [...]em di­cunt esse vir­ [...]utis—Lact. l. 6. c. 19. na [...] si omnino prohiberet ira [...] sci [...]ipse quodamodo [...] opificii sui fuisset, &c. ib▪ Lactan, de [...]ra Dei cap. 21. Be angry, but s [...]nne not. There is such use of this soules fire, that the inward house cannot subsist without it: the skill is to use it well. It must be as the fire wherewith the sacrifice was to be of­fered, onely that which cometh from heaven, which wee may know by these three marks; first, it is incensed only against sinne, and that which any way displeaseth God, and hindereth his service. Secondly, it breaketh out on certaine known causes, and occasions only: so is it not unadvised. Thirdly, it goeth (like that burning lamp between the pieces ofGen. 15. 17. Abraham's divided sacrifice)Sic culpam tuam insequor, ut te diligam: sic personam diligo, ut culp [...] vitium non ample­ctar, Greg. Venantio, ep. 33 lib. 1. between the person and [Page 207] the offence, distinguishing them so, as that we love the one and hate the other. So being without bitternesse, it must be good which opposeth evill: but it is sinne, not to be angry with sinne. This affection is an excellent servant to the minde, making the faculties thereof active. It is Fortitudes incentive, and zeal's naturall heat: modestie's centinell, and temperances guardian, by an excellent allay of beguiling pleasure, contracting the dilated heart and minde (exposed thereby to dangerous temptations) with some unpleasing but profitable austeritie.

4. The rules hereto appertaining are

1. In every apprehension of injury, looke up to God: as David said,2 Sam. 16. 1 [...] Let him curse, for (happily) the Lord hath bidden him: consider if thou hast not offended him, so that he stirreth thee up enemies; and first make thy peace with him.

2. Thinke not thy selfe competent for greater mat­ters, or others inferiour to thee: that pride isBasil. de Ira like tinder in the heart, of every sparke apt to foment indi­gnation, and kindle angers fire.

3. Be ever composed rather toAccipere, qu [...]m facere praestat iniu­riam, Cic. Tuse q. l. 5 beare injury, then to doe or retaliate it: it is grievous to suffer; but very dangerous to doe injury, or to requite it: seeing God saith,Deut. 32. [...]5 Vengeance is mine.

4. Make a right use of all injuries, let them be so many [...]. Basil. de. lra exercises to thy wisedome, meeknesse and pati­ence: and thine enemy shall do thee good: so that thou maist say that truely, whichPlutarch [...]. Demost [...]. Demosthenes affirmed but ironically (when they caused him to be banished) Thou hast so courteous enemies, that it is hard for thee to [...]inde any where so good friends.

5. Set it upon sin, be angry with evill:Exod. 32. 19 Moses, the meekest man, was so angry with the Idolaters, that he put many of them to the sword.Basil▪ q. supr. [...] &c. Basil compareth this an­ger to a dogge which will barke at strangers, and chase away wolves and other such evills, but fawne on his master.

[Page 208]6. Let not anger continue lest it become malice:Eph. 4 2 [...]. Let not the Sunne goe downe upon your wrath, neither give place to the devill: as he doth who sleepeth with his anger, which is the devils anvill on which he forgeth many mischiefes: when wee compose our selves to rest, wee will secure our tire, but more carelesse of our precious soules, we trust this fire of hell into our bosomes, yet know not whether once clos [...]ing our eies, wee shall ever open them in this world againe, or have any time to agree with our adver­sary, before we appeare before the Judge.

7. ActDi [...]er tem­pus furoris▪ cum tran [...]uil­la men [...] fue­rit, quod place [...] [...]vindica, Greg Tip, 51 l [...] nothing in furious anger: first master thy sel [...]e: as thou wouldst not p [...]t to sea in a storme but ex­pect fairer weather: so in anger,Temp [...] mo­ram per [...]urba­ [...]ioni animi in­ijcit, & cun­ctationem quae motum miti­get—ut per nebulam cor­pora, sic [...] [...]ram res vi­dentur miao­res, Plutarch. de Ira coh [...]b. expect calmed affeci­ons: a hasty man can never want woe: Be not hasty in thy spirit to be angry, Eccles. 7. 9. A fooles wrath is presently known, Prov. 12. 16. He [...] that is slow to anger appeaseth strife, Prov▪ 15. 18. therefore the Apostle adviseth, that wee should be slow to speak, slow to wrath, James 1. 19. It was that ad­vice which the Philosopher gave Caesar, When you are an­gry, answer not, untill you have first repeated the letters of the Alphabet: so the choler being a little digested, his judgement, might be recollected, whose sudden excussion out of it's seat by passion, leaveth a man an incompetent judge; because 'tis naturall to think them evill whom we hate. Therefore the women appealed from Caesar an­gry, to Caesar appeased.Cic. Tus [...], [...]. l. 4. Pythagoras [...] ▪ D. [...] lib. 8. Architas considered this, when he said to his offending servan [...], 'Tis well for you that I am angry: and Socrates, who in like case said, I would beat thee but that I am angry. Other passions, in extreams, discom­pose the minde, but anger [...] precipitateth it: to be a master of other a [...]ections sheweth him very moderate, but to overcome his anger, wise: in no passion doe wee more [Page 209] loose our friends, our advantages, our judgment, our selves; nor more advantage enemies, then in anger. Hee is a foole that can be angry at nothing; and he wise who will not at every thing: It is no lesse vertue to overcome thy selfe, then the fiercest lion: I had rather be meek Moses, then strong Sampson. Hee that hath overcome his anger, hath conquered a dangerous enemy.

8. Allay andQuotient ira animum inva­di [...], mentem edoma: vince [...]eipsum—ira enim in vindicta ma­lorum sequ [...] debetrationem animi, non praeire: & quasi ancilla [...]ustitiae, post te [...]gum ve­niat. Et non lasciva ante faciem pro­rumpat. Greg. ep 51. l. 8. Ira quippe eti­am cum delin­quentium cul­pas exequitur, non debet men­ti quasi domi­nae praeire: sed post rationis tergum velu [...] ancilla famu­lari. ib. l, 7. ep. 126. Nech. overcome thine anger with reason, that following it in due revenge, it may be Justice hand­maid, not it's mistris. Consider the dangerous effects thereof: it is [...]—Basil [...] sup. hom. de Ira. Quid est enim al [...]ud irasci qu [...]m insanire? Arnob. adveis. Gent. l. [...]. a short madnesse, differing from it little more then in time. It distorts the countenance, precipitates the minde, and so disturbeth reason, that, for the time, it turneth man to beast: hence the unguarded mouthes, unbridled tongues, reproaches, calumnies, contumelies, conflicts, all fruits of fury spring: this whets the sword, breaks the sacred bands of Nature and Religion, making men butchers of men. Look how some sudden deluge over- [...]unnes the verdant [...]ields, overthrowing the husband­mans most flourishing hopes,—sata laeta, [...]oum (que) labores: so rusheth the impetuous flood of anger into the minde, covering dangerously for the time, if not drowning, the fairest plants of vertue, wisdome and temperance, under that bitternesse of minde, and breathing of revenge, lea­ving neither venerable age, tender youth, alliance, nor any thing sacred or unspared. It depriveth thee of coun­sell, rendreth thee troublesom to thy friends, exposeth thee to thine enemies, and maketh▪ thee a fruitlesse teacher, when patience and mildenesse wonld leave better impres­sion and root then the best Precepts sowed in stormes: it maketh thee an unjust Judge, who correctest thy childe, or servants fault with a greater fault of thine owne in­temperance: Salust. Jug. Cupidine atque ira pessimis consultoribus. desire and anger are the worst counsellers: it not only distrubeth the soule, but deformeth the out­word man: could the angry man but see himself, what [Page 210] change that passion worketh in his countenance (as much altered from it's native beauty, as is the face of the thun­dering skie, from the lovely serene, or the enraged sea from the calm) he could not possibly like that distemper: thereforeP [...]ato adhor­tatus est ira­ [...]os ut sese in specu [...]o identi­de [...] spect [...]nt l. [...]v. Lemn. de occult. nat▪ miracl. l. 2. Plato advised his Scholars, when they were angry to looke into a glasse: if ever the odious spirit of Satan look out of the windowes of mans face: 'tis in his exorbitant anger: what deformity worketh it in the di­vine soule, obvious to the eies of God? what disadvan­tage? as those dogges of the profane—Iusse­ [...]unt Euchari­stiam [...]ani [...]us sundi, non sine signo divini Iudicii: na [...] iidem ca [...]res accensi rabie, ipsos dominos suos quasi l [...]rones, sancti corporis veos, dente vindice, [...]anquamign [...] [...]os & inimi­ [...]os laniave: runt, Optatus advers. Parm. l. 2. Donatists, (whom they fed with the bread of the holy Eucharist) not without an evident signe of God's justice, enflamed with raging madnesse fell upon their owne masters, as strangers and enemies, and did teare them with revenging teeth: so cometh it oft to passe, that impious angerIra in [...]ume­ros pere [...]it antequam ul­ciscerentur, Plutar, de Ira cohib., destroyeth the angry. Hee that can by right reason bridle his anger, hath great advantage, First, in point of paci [...]ication:Prov. 15. 1▪ Vt ignem extinguit quum materiam ei non suggerit, ita itam▪ &c. Plut. de [...]ra cohibend [...] Prov. 25: 15. A soft answer turneth away wrath: secondly, in respect of victory; for the patient man en [...]lineth the prudent witnesses to his party: so that thou shalt more foil the violent with meek­nesse, then retaliation of injuries and contumelies: in which sense it is true, a soft tongue breaketh the bone: next thyIratus adversum servos [...]ui, tanquam impunitate deteriores [...]uturos: verò tamen—perspexi, quòd praestaret eos indulgentiâ peiores feri quàm saevitiâ & furore ali [...]rum corrigendoram causâ meipsum perverti. Plut. q. sup [...]. counsell better recovereth it seat by thy forbearance, and thou loosest nothing of thy interest, by delaying that which thou must once say, or doe: to conclude in thy most just causes of anger, remember what God beareth with thee: be not like that evill servant, who having found much mercy would shew none, lest thy judgement be like his. Matth. 18. 34.

5. Malice, is the venome of the old dragon, Satans bit­ter influence on the wicked, and his lively imag [...] in them. The fire of hell breaking out on the men of this world: mo­ther of revenge and malefices: symptome of an unregene­rate [Page 211] heart, Tit. 3. 3. affection of a reprobate minde, Rom. 1. 29. he devill's leaven (which must be1 Cor 5 8. 1 Cor. 14. 20. Mat. 18. 3. 1 Pet. 2. 1. purged out of all those who will communicate with Christ our Passover) fuell of God's anger, Colos. 3. 6, 8. and obstruction to his free mercy▪ who cannot justifie the malicious, because hee is just and true who said,Mat. 6. 15. If yee forgive not men their trespasses, neither will your father forgive you—and because it is wholly1 Iohn 4. 20 incom­patible with the love of God, so that it is impossible at once to love God, and malice thy brother. Concerning it I need set down none other rule but this: if malice be in thy heart, leave all pretences, and presently cast it out, if ever thou meanest to enter into the kingdome of the God of love.

6. Envy: is aParum [...]li­cui est, [...]i ipse sit felix, nisi alter fuerit in felix, Salv. de Gub. Dei l. 5. Invidia est dolor de pro­ximi prosperi­tate, Basil. hom. de Invid. griefe for others prosperity or good: an evill and perturbation of the minde, so odious, that to bring it to view, is motive sufficient to make us loath and shunne it: it is a [...], &c. Basil. ibid. vide supra c 17. §. 2, 3, 4. tare of the wicked ones sowing; earnest of divine ultion and punishment, impediment to piety, way to hell, and barre to the kingdome of heaven: it is a per­nicious attendant to prosperity: a vanity and vexation of spirit, Eccles. 4. 4. a fruit of unregeneration, Rom. 1. 29. daughter of self-love and pride, result of1 Cor 3. 3. carnal mindes, Gal▪ 5. 21. worke of the flesh,Tit. 3 3. obstruction of edification and 1 Pet [...] 1, 2. growth by the sincere milke of God's word: blashemous censure of the most high, whose judgement it disalloweth, secretly taxing and repining at his providence, whoDan 4. dis­poseth of all things in heaven and in earth, setting up and pulling down, distributing to every one according to his good pleasure. It is aJam. 3. 14, 15. ib. ver 16. devillish wisedome, companion of confusion and every evill worke: the mischievous canker which biteth the fairest buds of vertue, attempting either to cloud them with [...], Greg. Naz. Orat. 19. incredulity, because the envious can­not attain thereto, or labouring to blast them with impious calumnies: I need not hereto cite the example ofPlutarch. Eumen▪ ib. vit. Ara [...]i. Antige­nes and Teutamus (conspiring against the truly noble Eume­nes) [Page 212] of Philips Sycophants, against Aratus: nor of Domitians envying Agricola his worth: nor Sauls envying David, Cain Abel, Rachel her sister, the Patriarches Joseph; seeing it is manifest that Christ▪ Jesus, in whom were all perfections, was envied. There's nothing so little but stimulateth it: nothing so sacred or high, but this hellish furie will flie at it. Joseph' [...] particoloured coat awakeneth it, and it staies not till it strike at holy Jesus: the natalls hereof were in Lucifer, envy­ing God his monarchie, and ambitious to share in his Sove­raignty. The natural historians tell of someGens Mar­sorum serpen­tibus illaesa, Sol. Polyhist cap. 8. Plut. Hannib. countries free from Serpents, but who can tell mee of any free from envy? 'tis the common plague which haunts the court, like those croping plagues of Egypt, not sparing Pharoah's owne bed; and it filleth the country with false eies, making our [...]ertilior seges est ali­eni [...], &c. neighbours fields seem more fruitfull then our own: 'tis a monster (God made it not) born of other affections depra­vation, as anger, feare, jealousie, selfe-love, which causeth indignation if another attain any good; envy thinks all the would too little for it one mouth—Ester 5. 13▪ all this availeth me no­thing, so long as Isee Mordecai the Jew sitting at the Kings gate—said▪ ambitious Haman in his envy. And againe,Ester 6. 6. To whom would the King delight to do honour more then to my selfe?

If any want arguments to diswade him from envy, let him consider

1. That envy hurteth the envious most. There is no Invidiâ Si­culi non in­ven [...];re tyran­n [...] worse torment invented by tyrants: nothing more unjust, nothing more just: the serpents poison hurteth not himself: but envy isTormentum maius—Horat. O invidia primum mor­d [...]x tui, Hier, lib. 1. [...]p. [...] 5. worst to the envious: as theChrysost. ut tinea corro­dit vestimentum, sic invidia eum qui zelatur. moth [...]ateth the garment that breedeth it; and as the [...], Basil. Hom. de Invid. rust of iron, so envy the minde that hath it. It is more miserable then any other; for it is afflicted not only with it own sorrow, but also for others joy: what ever is good to others is a torment to him: another mans store is the envions mans want: an­other mans health his sicknesse: anothers praises his reputed▪ dishonour.

[Page 213]2. OtherIra defer. vescit—odium finem habet, invidia nunquam qui­escit, Card. lib. 2. de sap. citat Burt. Ano [...]. of m [...]l▪ part 1. l▪ 2▪ sinnes had some remission, anger will spend it self in time, hatred hath some end; but envy never ceaseth;Leones obs [...]quio tractabiles siunt, &c. Basil. q. supr. ib. Basil. fierce lions are tamed and become tractable, but the envious grow worse and worse. The more good Christ did the Jewes, curing their sick, healing their infirme, and bestowing the word of life on them, the more destructively did they envy him.

3. It is the canker that blasteth friendship: [...], &c. Clem. Alex. Strom. l. 5. the cor­ruption of life, plague of nature: the devill's incentive to rebellion, who because he could not in his malice hurt God, assailed man: it instigated Cain to murder Abel; and the Jews to crucifie the Saviour of the world.

4. It hath irrational effects: it would stop up the foun­taines and vaile the sunne-beames: it regardeth neither bonds of nature, civility or religion: Rachel envied her sister (Gen. 30. 1.) Jacobs sonnes their brother Joseph (Gen. 37. 11.) the Jewes the very preaching and hearing the Gosp [...]l (Acts 13. 45.) It is the rottennesse of the bones (Prov. 14 30.) it slaieth the silly (Job. 5. 2.) it excludeth from heaven. (what should envy doe where there is nothing but love and rejoy­cing in each others happinesse?)

5. It is a perverse distemper of a sick minde, making the envious looke on any good of others as it were withIn [...]itum mortalibus à naturâ recen­tem felicita­tem aegris oc [...] ▪ [...] intueri. Tacit. l. 2. hist. sore eies, grieved with seeing. It delighteth immens miseries, as the flies feed themselves on others sores; so the envious please themselves with discoursing of other mens faultsSee Prov. 17. 5. or affli­ctions: to the setting out whereof they will sometimes per­sonate the mercifull, as if they spake thereof onely in pity, when 'tis to vent their malice; sometimes the just, then will they seem zealous of Lawes, and due punishment of de­linquents, when indeed they but turn judgment into worm­wood, and kill or robbe by lawes, who durst no [...] with the sword or open violence: sometimes they will assume the most holy protenoes, appearing like that Endor de [...]ill in the holy Prophets mantle, doing some things externally good, that they may thereby achieve some greater evill: so the [Page 214] false Apostles preached Christ of meere envy to Paul, that they might therebyPhil. 1. 15, 16. adde more affliction to his bands.

6. It is at best but a fruit of the flesh, Gal. 5. 21. meere folly, Tit. 3. 3. devillish, sensuall, earthly, Jam. 3. 14, 15. a dangerous signe of a reprobate mindeSicut nos Deo iungit charitas: à Deo invidia sic seiungit, Pet. Chrysol. serm. 4. given up to destru­ction, Rom. 1. 28, 29. the most that envy can doe toward it owne satisfaction, is but to grieve where others joy, and possibly to hurt temporally, with it own eternall destruction of body and soule: it is no better thenoestrum impuri spiritus, Nazian. Invidia aliena est à Deo, Ir [...]. l. 5. c. 3. the spirit of Satan in the envious.

7. This mischiefe sometimes obrepeth on the incautious good men:Num. 11. 28, 29. Joshua envied for Moses sake. David confesseth, My [...]eet (saith he) were almost gone—for I was envious at the foolish, Psal. 37. 2. when I saw the prosperity of the wicked, &c. Ier. 12. 1▪ Jeremie andHab. 1. 13. Ha­bakkuk were a little infected with this contagion, which the Scripture remembreth, to admonish the best of men to be­ware of this mischiefe which endangered such men.

8. The acts thereof are unconsistent with right reason, if we respect the supreme giver of that which stimulateth en­vy; (for how irrationall a presumption is it in man to con­trole the providence of God?Gen. 48. 10, 17, 19. If Jacob dim-eyed for age, would not permit his deare Joseph to change the imposition of his hands, or to transpose the blessing at his pleasure, how much lesse will the all-seeing God permit the envious man to alter his hands?) if wee respect the quality of the envied, (for, is he evill whom thou enviest? it were good reason thou shouldst pity him, because his sinne makes him more wretched then all the world could doe; is hee good? how evill must thou be, who caunt envy the happinesse of any good man?) or if wee respect the effect of envy, which is hurtfull onely to the envious, as I have noted.

For Antidotes against this venome:

1. Put on Christ, and be sure thou shalt put off envy: it is the Apostle's rule,Rule. Rom. 13. 13, 14. Let us walke honestly as in the day—not in strife and envying, but put yee on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof: put on Christ [Page 215] by an holy imitation of him: heeMat. 11. 29. was meek and lowly in heart, and therefore envied no man; (the meekNum. 11. Mo­ses was so free from ambition and pride, that hee reproved those that envied for his sake, and wisht that all God's peo­ple could prophesie, and that the Lord would put his Spirit upon them) Christ loved all respectively: love1 Cor. 13. 4. envieth not. If we love for God's sake, we shall never be grieved for any blessings, which he bestoweth, but wish them greater; we shall neither undervalue others, nor over-rate our selves, as the envious doe.

2. Learne in God's schoole; there's the best cure of en­vy: it was a thing which troubled David to understand it, Psal. 73. 16, 17. Vntill (saith he) I went into the Sanctuary of God. Here thou art taught not to value secular things too much; to consider his hand which setteth up and pulleth downe; to referre all thy desires to the advance of his glory: to acknowledge the favours which he hath conferred on thee by Christ, better then a thousand worlds; which thoughts can leave no place for envy.

3. Consider the end of those thou enviest: David found in the Sanctuary that his enemies were not to be envied: Surely (said he)Psal 73. 1 [...]. thou didst set them in slippery places: thou castedst them down into destruction—remember how God mixeth bitter and sweet to all men in this life: this man hath great riches? but neither childe to enjoy it, nor heart to use it; this man is healthy in body, with a sick soule: this man thrives, and layeth up wealth, but with such a conscience, as that the poorest saint is incomparably more happy: another man riseth in honours? it may be only to greaten his fall: another is many waies prosperous to the world-ward? but as the moon is then most darke toward heaven, when shee is most light toward the earth, and contrariwise, so is it com­monly with men: the more gloriously they shine to us, the more despicable they are to God, who layeth up such terri­ble judgements for them, thatLuke 16. 15 a soule in hell is as pro­per an object of envy, as these glittering epuloe's who are hasting thither.

4. Ever remember that wee are brethren: members of [Page 216] one body whereof Christ is the head: therefore wee must withall meeknesseEphes. 4. 2, 3 support one another through love, and mutually rejoice at each others good, and so cast away the works of darknesse, strife, and envy.

7. Impatience, is a sicknesse of the mind proceeding from severall causes, indignation, anger, envy, (so Caine to Ha­mon were impatient) sorrow, apprehension of injuries, af­fliction, deluded hopes, and the like. as the diseased body can neither indure heat nor cold, so neither can an impati­ent and discontented minde comply with prosperity or ad­versity: every present estate disliketh it, because it cannot make good use of any: it is not only a sinne, but a punish­ment of the sinne of ingratitude to God. therefore God threatned to send them trembling hearts, sorrow of minde, pendulous thoughts, and feare;Deut. 28. 65, 66. In the morning thou shalt say, would God it were even: and at even thou shalt say, would God it were morning. sick of this wayward distemper was he, who being atRomae Tybur amo, &c. Rome liked Tybur best, at Tybur Rome. The sick man changeth roomes and beds, as the wounded Hart goeth from brake, to brake, but cannot find ease in any, because he car­rieth that messenger of death, the fatall Arrow in his side: so doe impatient malecontents change, between dislike of present, and vaine hopes of future: butCaelum non ani [...]ium, &c. he changeth the aire not his minde, who only goeth beyond Sea: where ever thou goest thou findest thy selfe, in whom as the evill is (not in the externall condition) so must it be cured, so must the remedy be▪ as small matters distemper not a man in good health,Vt aegrum corpus quas­sari etiam le­vibus solet of­ [...]ensis, ita [...] a­nimus eius angustus &c. Am. Marcel­lin. l. 14. de Constantio. Phil 4. 11. the least thing will, the sick: he will rest any where: but the sick in a bed of Gold or Wood, in the Pallace, o [...] cottage, is alike restlesse: so is it here: a sound mind will rest contented in any estate: I have learned (said Paul) in whatsoe­ver state I am, therewith to be content. and that very minde, is health to the sick, enlargment to the Prisoner, and better then a Kingdome to the possessour. the sick mind is trou­bled, and discomposed with every trifle.Io [...] 4. 9. I doe well (said pettish Jonah) to be angry even unto death. 'twas but for, a poore Gourd, when many a thousand lives at stake troubled him not.

[Page 217]The way to cure, is not by change of any thing externall, but by cleering the mende, of the malignant perturbations which disaffect it, and to strengthen it by a right informati­on of the understanding, and rectifying the distempered af­fections, untill the mind enjoy a calme of patience.

Patience is afflictions cordiall, despares antidote, Daughter andRom. 8. 25. Rom. 15▪ 4. Nurse of hope: theRev. 1. 9. Rev. 2. 2. 3. Rev 3 10. Saints share with Christ. the way to the inheritance, and Heb. 12. 1. The proceed of confi­dence. Jam. 1. 3. Heb. 6. 12. The operatory of perfection. Jam. 1. 4. The seale of salvation. 2. Pet. 1. 10. Symptome of Faith and Hope in Christ. 1. Thes. 1. 3. 2. Thes. 1. 4. Patience is anPatient a est malorum, qu [...]e aut infe­runtur, a [...]t accidunt, c [...]m aequa [...]imitate perlati [...]. Lactant l. 5. c. 2. 3. equa­nimity in bearing adversity: and a fruit of charity, as it is written. the fruit of the spirit is Love, Joy, Peace, Long-suffering—Gal. 5. 22. and—patientia est charitatis effectu [...]. &c. Charity Quae sustentatio sui rectè patientia nominatur, quae vna v [...]rtus omnibus est opposita vitis & affectibus: haec perturbatam ac fluctuantem animam, ad tranqui [...]itatem suam revocat: haec mitigat, haec hominem sibi reddit. Lactant. lib. 6▪ cap▪ 18. suffereth long. 1 Cor. 13. 4.

Impatience is a perturbation of the mind, a selfe-fretting, tormenting bitternesse of the Soule, proceeding of impoten­cy, or levity of minde: a secret contest with and repining at the providence of God. the shame of Rich men and vexation of the poore: the Mother of despaire, sad fury, and Asmodeus of the inward house; every roome and recesse whereof, it disturbeth with hideous cries, likeIsai. 13. 21. Ziim and Ohim, dolefull beasts, in the desolations of Babylon: it is a folly and sober madnesse, wherein the sick minde rejecteth all remedy, stri­keth at the Physitian, recrudeth, and teareth open it own wounds; an heart-eating canker, the inward mans wolfe which devoureth that which feedeth it, the worme which biteth the Soule, which Prometheus-like, feeds the vulture which afflicteth it, delighted in that which grieves it: nor is this sicknesse peculiar to the wicked: the best men have some fitts.Psal. 43. 5. Davids expostulation with himselfe (why art thou so sad ô my soule, and why art thou so disquieted within me) declareth it: yea Christ who bare all our sorrowes without sinne, in the [Page 218] sense of his fathers wrath, acknowledged, that his soule was heavy to the death: and wrestling with that most sad passion, he cryed on the Crosse, my God▪ my God, why hast thou forsaken me? he could no otherwise feel the torments of Hell (due to us) in his humane soule, then by loosing the present sense of the Dei [...]ies assistance, which wheresoere it is, makes Heaven: he lost in that agony a present sense, not an indeficient interest: for even then he called God his God; which sheweth a vast distance between the impatience, of desperate unrecovera­ble sinners, and the estate of the soule-sick holy men, who (though like the Israëlites marching with the Egyptians into the same waters) have there a way opened to their promised rest, where the enemy is drowned. Concerning this evill, we must know it groweth on by degrees, first in unadvised anger mixt with sorrow (which are the seeds of impatience) next to a dislike of every accident and estate, then to an in­ward murmuring: so like a Gangren it invadeth the Souls vitalls, hope, content, and cheerefull dependance on Gods providence, creeping on to violent despare: so that it con­cerneth a man highly, to prevent this evill by staying its be­ginnings; learning to make a prudent use of every affliction, and to expell all those discomposed thoughts which any way feed it; to practice in the whole course of life, that Saint like patience and moderation, which becometh those, who depend on the providence of God: which that thou maist doe, consider these like motives to Patience and con­tentednesse.

1. God commandeth it. Rom. 12. 12. 1 Thes. 5. 18. 1 Tim. 6. 8. Heb. 13. 5. Psal. 37. 7. &c. 2. Consider the disadvantages of Impatience, and the advantages of Patience,Senec. ep. 9. no man can be happy who doth not think himselfe so: what matter is it what thy condition is if tho [...] thinkest it evill? the pati­ent man is happy in every estate; because God will heare him. Psalm. 40. 1. Psal. 37. 7. The patient is better then the proud in spirit. Eccles. 7. 8. The Lord will give him eternall life. Rom. 2. 7. By patience a man poss [...]sseth his own soule. Luke 21. 19. All affliction to him is butEt asperum poculum li­bentèr accipi­tur quod in­te [...]tione salu­ti soffertur. Greg. l 7. ep. 25. bitter Physick, which he willingly swalloweth, because 'tis given to cure [Page 219] him, and to bring him the quiet fruits of righteousnesse. Heb. 32. Herewith Godlinesse is great gaine. I Tim. 6. 6. Patience Novit enim patientia le­vigare quod grave est, & constantia su­perare quod saevit. ib. ep. 25. maketh a burthen lighter, and therein defeateth the mali­cious adversary,Fructus lae­dentis est in dolore laesi. Tertul. the fruit of whose injury is the griefe and impatience of the injured. when Job bare patiently, the De­vill was beaten at his own weapon. as the Balas, if it be solodged that it cannot move or shoote, bringeth the Sayling ship to rights, but otherwise foundreth her, so is it with Pa­tience in the soule. it was a blessed victory obtained at Job's first encounter (at which the Angells of heaven could doe no lesse then give a plaudite) when Satan had charged him with all his machinations, and Job received all those fierce blowes on his shield of patience; the Lord (said he) gave, and the Lord hath taken away, blessed be the name of the Lord: the Holy Ghost thus testifieth,lob▪ 1. 22. in all this Job sinned not. Happy Job to come off with that honour. and happy they who imitate that in­vincible patience in their sufferings. Now God heareth not the impatient; they are evill: they are by every condition made worse, being authors of their own misery, for as much as they make their own burthens intollerable, by striving under that which no violence can cast off: they become Sa­tans captives, serving in their fr [...]tfull impatience only to a­dorne his triumphs; and scornes to men, who can no lesse then deride, if not loath, that morosity, and peevish way­wardnesse which causeth the impatient malecontent neither to enjoy friends, nor himselfe. an example whereof we have in that mirrour of impatience Diogenes surnamed the Cynick or dogged, as in many of his actions and words, so in his re­ply to Alexander the Great, who gratiously asking him, if he lacked any thing, received this answer,Plut. vit. Alexand▪ M. yea I doe, stand out of my light. and in that (whether to professe himselfe a devoted servant to his own passions, or to make claime to an equall capacity, and right of contemning his friends greatnesse, as much as he slighted his poverty) he would rather dwell in a Tubbe then expect the delayed benific [...]nce of him that pro­mised to build him an Howse: certainly his impatience therein disadvantaged him.

3. Consider that secular a [...]lictions cannot be long: if all [Page 220] the world, Men and Devills conspired to vex and in [...]ure thee, they could not long make thee an object of their fury and malice: as it was said, when Caesar had shut up Cato by Land and Sea,Senec. yet habet quâ exeat Cato: he meant by death: on much better ground standeth the Saints comfort who hear­eth, [...]. b. 10. 37. yee have ne [...]d of patience, that after yee have done the will of God, yee might receive the promise: for yet a very little while, and he that shall come will come, and will not [...]arry. blessed are they who with meeknesse and patient confidence expect him. be there­fore patientIam▪ 5 8. stablish your hearts: for the comming of the Lord draw­eth nigh. heavinesse may endure for a night, but joy cometh in the morning: however the longest day must have an end, and the most tedious misery of the patient Saint shall have an happy one.

4. Consider the extent of that thou sufferest: thou art ha­ted without cause? thou owestGratias ago De [...] meo quod dignus sim quem mundus o [...]erit. Hiero­nym. l. 1 ep. 45. thanks to God for that Malesicum quidam me ga [...]riunt. [...] [...]idei servus agnos­co, &c lb. conformity to his dear Son. thou art oppressed, plundered, imprisoned, banished? but yet thou hast not resisted unto blood: thou are an enrowled Souldier under the banner of Christ (in whom beleeving and patiently bearing tryall, thou canst not miscarry) and dost thou startle at those char­ges, wherein thy life is not yet endangered? what if the hea­venly Generall chose thee out for one of the Forlorne hope of Martyrdome, and the fiery tryall? wouldest thou decline the service? or complaine of danger?

5. Consider that nothing is befallen you but that which Is humane, and a condition common to many:Plutarch. vit. P. Aemil Paulus Ae­milius well observed in his sodaine victory over Perseus, tha [...] there is nothing constant in this world: dost thou in the losse of some secular comfort, cry with that afflicted Church, [...]am. 1. 12. be­hold, and see, if there be any sorrow like unto my sorrow—if it be any comfort to have partners in woe; consider well what thousands of others suffer: as he said, who, to comfort an embittered friend (as they beheld a populous Citty from the howse top) how many sad hearts, and weeping eyes, are now under these roofes? thou art not alone in suffering.

6. Consider that many of Gods dearest children, far bet­ter then thou, suffer more then thou:lam 5. 11. yee have heard of the [Page 221] patience of Job: and therein the issue of patience: God deli­vered him to Satan: Iob 2. 6. Behold hee is in thine hand— yet all that theDiabolus ipse [...]it praedae suae custos, &c Ambros. de poen l. 1 c. 13. Devil could doe against him, made him more happy whom God pronounced righteous: God knoweth the strength of his who giveth it. If1 Sam. [...]7. 33 Saul would not have permitted David to an unequall conflict, shall wee think the Lord of hosts will give any of his deere children to adversa­ries or hazzards, beyond certainty of conquest? that hee will venture thee into the lists, may assure thee, that he who can­not be deceived, knoweth thee invincible through his grace arming thee: hee looketh on thy trialls with delight, be­cause thereto hee will proportion the reward, who loveth thee. Be not deceived, they are not wretched who suffer most; 'tis [...], lgnat. ep. ad Poly. honour to conquer with wounds: these flowers grow among sharp difficulties: skarrs are Honors characters written in the face and breast of the valiaut.

7. Consider what thou deservest, and thou shalt finde good cause toAgo omni­potenti Deo gratias, quò [...] minus a [...]ligor vald [...] quàm mereor, Greg. lib. 4. ep. 40. blesse the Lord that afflicteth thee no more: consider what caused the evil of which thou art impatient, —indigna [...]ris te mal [...] ess [...] subiectum, quasi quic­quam merear [...] boni, Lact l. 3. cap. 18. as if thou deservedst no good: no man is so miserable as wicked.

8. Consider the issue of afflictions, and the end why God afflicteth thee: the Physician giveth not bitter pills, nor doth the Chirurgian use the lancet and cauterie to hurt, but to cure the disaffected; much lesse doth God delight in thy griefe: hee maketh thee weep now to prevent eternall weep­ing: hee loveth not thy misery, but thy health: that hee prescribethNeque enim electis suis in hac vitâ pro­misit gaudi [...] delectationis: sed ama [...]itudia­nem tribulati­onis, ut me­dicinae more per a [...]arum po [...]ulum▪ ad dulcedin [...]m ae­ [...]ernae salutis redeant Greg. l. 9 ep. 39. such bitter things, that so long; thy disease requireth it: if more gentle Physick would have cured thee, hee would not have been so grievous to thee; if lesse, hee would sooner ease thee; hee will not put in one dramme or scruple more then hee knoweth necessary: be patient there­fore, and expect the issue. What doe not patients endure Vides quanta homines [...] patiantur sub medicorum ma [...]ibus spem incertam homini promi [...]tentium—subdit membra, l [...]gati se patitur, &c. cui promisit Deus a [...]iquid & s [...] ­fe [...]lit? August. in Psal. 85. under Physicians hands, promising uncertain help? how [Page 222] much rather ought we to subject our selves to God? when did he faile of his promise? I but, saiest thou, I cry to him for help, and he heareth not. It is Gods mercyAegrotum non exaudi vit medicu [...] ad voluntatem, qui exaudi vit ad so utem, Aug. in Ps. 90 not to hear thee according to thy will, that hee may doe that which is for thy salvation: so good Physicians deale with their patients: seeing thenCalamitas saepiùs dis [...]i­plina virtutis fuit, Minuc. Fel. Octav. Nauseabit ad [...]ntido [...]um qui hiavit ad ve­nenum, Tert. de Pat. calamity is often the disci­pline of vertue: shall he be queazy stomacht to the antidote who greedily swallowed the poison?

9. All impatience hath it natals in the devill, who la­boureth by all meanes to embitter the soule of man, and to pl [...]nge him into despaire, and to make him murmur at the taste of these Marahs of affliction: because hee envieth the image of God in him, and his favours to him: strive there­fore to calme thy minde in every affliction: which that thou maist the better do, observe these rules:

1. Love God above all, and thou shalt not be discon­ [...]ented with any thing he doth:1 Sam. 3. 18 It is the Lord (said Eli) let him doe what seemeth him good. When wee love God aright, we will know that all his judgements are just, and what ever he layeth on us, fatherly corrections, the effects of his love and wisedome for our amendment, who therefore correct­eth every son, because he would have none perish. He that loveth his pleasure, profit, ease, more then God, must needs be impatient of the loss of any of these. And love thy neigh­bour as thy selfe; and a little injury shall not make thee impatient.

2. Be content with necessaries:1 Tim. 6. 6 having food and raiment, let us be therewith content: what can—nil Divitiae pote­ [...]unt [...]egales addere maius. Horat. the treasures of Princes give them more? It was a prudent speech of that Plutarch. vir. Alexand, Indian King Taxiles to the invading Alexander, what should wee need (said hee) to fight, and make warre one with an­other▪ if thou comest not to take away our water, and our necessaries by which wee must live—as for other goods if I be richer then thou; I am ready to give thee of mine: and if I have lesse, I will not think scorn to thank thee, if thou wilt give mee some of thine. How happy were the societies of men, if all were so composed?

[Page 223]3. Often and thankfully recount what God hath done, and doth for thee: foolish men, by their impatience, causing them to oversee their own happy estates, make something nothing, and blessings curses to themselves:Ins [...]pientis est potius do­lere de amissis, quàm gaudere de relictis. 'tis the part of a foole, rather to mourn for that he looseth, then to rejoyce for that is left him: because therein joy is better then sor­row: such mark what they have not, not what they have beyond many thousands better then they, because wiser, and more thankful. They think they must be humoured with all sweet, but nothing bitter:Iob. 2 10. Thou speakest as one of the foolish women (said Job to his wife tempting him) what shall wee receive good at the hands of God, and shall wee not receive evill?

4. In all discontents, looke up toHeb. 12. 2. Jesus the author and finisher of our faith: considering what, and why he suffered: he suffered that which thou couldst not: not for himself (he had no sinne) but to save thee: if thou canst through faith in him, have peace with God, thou shalt not only beare, butRom▪ 5. 3. rejoice in tribulation, knowing that it worketh pa­tience: if thou wilt keep innocency and a good conscience, therein thou shalt have admirable peace in thy minde, which shall quiet it amidst tumults of things externall: but as a city in sedition, or house in discord of the owners, cannot be happy; so—ani­mus à seipso dissi [...]ens, se­cumque dis­ [...]ordans. Cic. de fin. l. 1. neither can the minde at discord with it selfe.

5. Keep thee within the verge of thy calling, undertake not, neither propose to thy selfe things too great for thy mannaging. Overgriping thy hand, enervateth it and put­eth it to fruitless pain: aiming at too ambitious leaps, breaks many an heart, where they fall short of their vaine pro­positions.

6. Resolve, as to use fulnesse (if God please to give it) to his glory; so (in case he restraineth) to lessen thy minde, to live within the shell of thine own fortune, to necessity not opinion: to that a little is sufficient, to this nothing: when the Philosopher in his journey drank water with his hand, he cryed, With how few u [...]encills is nature content? Many are selfe­tormenters, authors of their own sad discontents, by their [Page 224] proposing such strange fabricks of their Babels, building castles in the aire, and towers to heaven; adding house to house, and land to land, province to province, and king­dome to kingdom; seeking their chiefe good, in the dange­rous proceeds of doubtfull adventurers, greatnesse, and a [...]lu­ence of riches: they goe farre about to finde that, which is safely and only to be found at home, in our selves in a minde contented with that it hath. It was noted of Pyr [...]hus that active Epirot, that Fortune made him happy enough, with good means to live peaceably at home, without any trou­ble, if hee could have contented himselfe, onely with the soveraignty over his own subjects: but his insatiable avarice (which neither the sea, mountaines, unhabitable deserts, nor the confines which separate Asia from Europe, Plutarch▪ vit, Pyr [...]h. could limit) instigated him perpetually to seeke new matter of trouble to himselfe and others: which his faithfull friend Cineas did once prudently, though without effect, intimate to him; when upon new overtures of honorable and profitable un­dertakings for the Tarentines, occasioned by Cineas Sir Walter Raleigh men­ [...]ioneth this story l. 4. c. 7. Sect. 2▪ quaeres, Pyrrhus had said, ‘when we have overcome the Romans, there can neither Gre [...]ian nor Barbarous city in all the coun­trey withstand us, but we shall conquer all the rest of Italie with ease—and what shall we do then (said Cineas) Pyr­rhus telleth him of conquering of commodious Sicily: again he demanded; that being wone, shall our wars end? Pyrrhus saith, the way were then broad open to attaine great conquests; who would not afterward goe into Africk and so to Carthage?—but when wee have all in our hands (said Cineas) what shall we do in the end? we will then (good Cineas said hee) be quiet and take our ease, make feasts every day, and be as merry one with another, as we can possibly: Cineas having brought him to that point, said to him, My Lord, what letteh us now to be quiet and merry to­gether, sith wee enjoy that presently without farther travell and trouble, which we will now goe seek for abroad with such sheeding of blood and so manifest danger? and we know not whether wee ever shall attaine unto it, after we have both suffered and caused others to suffer infinite sorrows and troubles.’

[Page 225]7. Learne a faithfull dependance on Gods providence: this ground of content the holy Ghost proposeth,Heb. 13. 5. Let your conversation be without covetousnesse, and be content with such things as yee have, for hee hath said, I will never leave thee nor for sake thee: when men too much depend on second causes they are impa­tient at every crosse: they would impiously prescribe God in the time, as Jehoram would 2 King. 6. 33. and rebellious Israel, Exod. 32. 1. or in the meanes, as Naman, 2 King. 5. 11. but in assurance that God will never faile us, wee patiently expect his help. In every affliction remember that God be­holdeth thee, and that his providence will give the issue with the triall.

8. Often call to minde, in case of discontent for thy wants, what thou brought'st into the world, and what thou shalt carry hence: thou hast not such possessions, houses, riches, apparrell, as some have: yet no manNemo tam pauper [...]ivi [...], quam natu [...] est. liveth so poor as he was born: this was it which that Exemplar of patience said in all his losses,Iob 1. Naked came I into this world, and naked shall I return: so Paul makes it a ground of his exhortation to contentednesse,1 Tim 6. 7. Wee brought nothing into this world, and it is certain we shall carry nothing hence. Kings and Princes are cast out naked in the day of their nativity, weeping little masters of the world. The greatSuos com­monefecit, ut sibi mortuo, lineam inter [...] ­lam hastili a [...] pensam prae­ferrent, voci­ferante prae­cone, Saladi­num Asiae Domitorem, ex tantis opi­bus nihil aliud secum ferre▪ Dub [...]av. l. 14. Saladine will tell you what they carry hence; who willed▪ that at his funerals, one carrying a shirt or winding sheet on the point of an advanced lance, should goe before the herse and proclaim thus, Saladine, the conquerour of the East, carrieth hence with him only this of all that hee hath gotten.

9. Feed not the bitter humour of discontents, for the groweths thereof are sad and dangerous:Eccl. 30. 21. [...]. See Pro. 12. 25. & 15. 13. & 17. 22. Give not over thy minde to heavinesse, and afflict not thy selfe in thine own counsell: the gladnesse of the heart is the life of a man, and prolongeth his daies: Some mindes are like the sea, which instantly turneth sweet showers into it own bitternesse; because they indulge to impa [...]ence, pleasing themselves with that which [Page 226] tormenteth them: but the wise in every affliction lift up their soules to God, seeking comfort in him, and to the consi­deration of the life to come, where shall beRev. 22. 3▪ no more curse 3 no more discontent, but every heart shall be filled with joy.

1.§. I. HEe liveth not who hath no hope: the childe ho­peth to be a man: the old man to live one yeare more: the poore man hopes for wealth, the sicke man for health: the imprisoned for liberty: the afflicted that it may be better to morrow: Hope makes the husband­man sow, the weary Palmer endure his tedious waies; the swimmer to spread his tyred armes upon the death-threat­ning waves: thus hoping and suffering takes up the whole life of man.

2. But there's great difference in hopes: there is an hu­mane, vaine hope; then which there is none more dange­rous delusion in this world: such hope is butSpes incerit boninomen est Senecep. the name of an uncer [...]aine good: 'tis a treacherous guide, leading to desperate precipices; the minde's ignis fatuus, dreame of waking men: it was the tempters artifice first to assaile man's innocency, with vaine hope, grounded on a lying pro­mise: [Page 228] without this he could do nothing against us. First, he sheweth the forbidden fruit; then sai [...]h,Gen. 3, 5. in the day yee eate thereof—yee shall be as Gods—the vaine hope tooke unhap­py man: so he assailed the second Adam, when heMatth. 4. shewed him the Kingdomes and Glory of the world: so still hee sheweth us false heavens, to precipitate us into a true hell; suggesting vaine hopes that he might bereave us of the true: Who sinneth without some vaine hope? whethe [...] the instance be in Cain's murder, Amnon's lust, Juda's treason, or Achi­tophel's despaire; the sinner hoped for some other proceed of his resolutions, then he found in his acted sin. The worst hope for some good; but all in vaine: the hope of the wic­ked must faile, because God's Justice cannot. Wee must expect, because reason is provident: and till Time's glasse be runne, there must be something future, all which seem­eth good (save what wee see through feare and doubting) so Adeò blan­da est unicui [...] que de se spe­randi libertas. flattering a liberty of hoping for himselfe, hath every man, specially yong men, who having least acquaintance with the falshood, and constant inconstancy of the world, relyingMemoriae minimum tri­buit quisque, spei pluri­mun, Seneca. much on hope, and little on memory, promise themselves great things: but when the wicked sing requiems to their soules, sudden destruction is upon them by so much more terrible, by how much lesse suspected.Job 8. 13. Prov 10. 28. Prov. 11. [...]. The hypocrite [...] hope shall perish—their hope shall be sorrow of minde, Job 11. ver. 20. Pro. 25. 19▪ Confidence in an unfaithful man in time of trouble, is like a broken tooth, and a sliding foot. And truely such is confidence in an evill conscience: however it may seeme to have made thee a Isa. 28. 15. covenant with death, and an agreement with hell, it will de­ceive thee. However it promise long life and strength in an arme of flesh and the vain counsells of men, raising thy hopes to high [...]lights, they are but dreames of deluded men, break­ing in the midst of their course, giving thy minde dangerous strapadoes, by carrying it up to cast it down from such heigth to make the fall more desperate: How often do despairing wretches wish they had never hoped, when the vaine shewes thereof, likeEx. 14. 25. Pharoahs chariot wheels, there fall off, where they are most deeply engaged between floods of returning miseries.