SECT 1. Previous advice concerning the Necessity, Rea­sonablenesse and Ʋsefulnesse of being truly Religious.

1. THERE being three principall Stages (as I may so speak) which every true Christian is to passe over in his travail towards that Sabbath of Blessed­nesse [Page 2] hoped for hereafter, and aspired to, it may seem both very methodicall and profi­table to that great end, to prepare the way thither by cleering up the defaced Cha­racters written by Gods own finger on the tables of Mans heart concerning the sense of God and Religion towards him, in gene­rall: that such a fundamentall perswasion be­ing well received, the edification in our most holy faith may be more firme, absolute, and better advanced.

2. For what may we call Religion (speak­ing here more practically than artificially) but a thorow conviction of a Supream Be­ing and Power, able to save and destroy everlastingly; inferring a strong and just ob­ligation, upon all creatures, especially Man, to pay the debt of veneration and obedience to that God from whom he received his present being, and to whom he owes his subsistence, and upon whom depends his fu­ture state of happinesse or misery.

3. But may it not here allso be said, Who hath believed our report, and to whom hath the Arme of the Lord been revealed? too many obstinately refusing any better gui­dance or conduct of their Lives, but such as may favour their degenerous and dangerous humour of gratifying their sensuall appetites, hurrying them to a liberty inconsistent with that whereby we are made free to God by [Page 3] Christ Jesus. For his service being perfect freedome', when we are dedicated to him in Baptisme, we renounce the servitude, and turpitude of the world; and enter our selves Apprentices to learne and doe the will of God, by Religion, the Art of all Arts: God at the same time Indenting and Covenant­ing with Believers so faithfully serving him, when their times come out by death, in this world, to give them a more noble and de­sireable freedome, by making them Citizens in Hierusalem which is above, the Mo­ther of us all; than which the heart of man can desire no greater or better event of all his labours and services in the world, nor so good, nor great remuneration.

4. Who would not then sometimes retire into the chamber of his heart, and seriously consider these things? And who considering these things, would not apply himselfe to this so necessary, so divine and beneficiall a work? shall we see so many Artists of this world strive to excell one another, not only for lucre sake, but esteem of men, in their seve­rall professions and trades, and shall we be cold, indifferent, and carelesse in this of Re­ligion, the glory of all? How many have become poor, infamous, miserable, and pe­rished finally merely for want of Religion better informing and governing them? And how many on the other side, hath Religion [Page 4] celebrated and immortalized, above all other arts, sciences, or heroick Feats in the world? How many pittifull persons in the eye of the world for birth, parts, education, possessions and the like, admired by the world, have outshin'd men even in this world, in true honour; whom yet the world has account­ed most renowned and happy, and after this life have perpetuated their names longer, and propagated them farther than the wisest of the worlds Philosophers, and the noblest Princes and Potentates thereof? And yet how few are there who contend so zealously for this, as the other?

5. For what are all arts or sciences, or powers, or pleasures, or profits unsanctified, or unseasoned by Religion, but so many instruments of wickednesses, cousenages, and villanies? And what are all humane Socie­ties and Polities but so many shops of in­justice, deceits, and uncontroulable rapine and spoil without Religion influencing the conscience and regulating the Actions of Men? For without this, no such Lawes can be enacted which may secure either the per­sons of men from violence, or their proper­ties from injuries. And the advantage that some irreligious persons make to themselves by contemning Religious Rules, tends direct­ly to the ruine of the Common body, or innumerable particular persons. For one [Page 5] man having no sense or conscience of God and the fear due to him, corrupts wines and other drinks, with some benefit to himselfe, and great prejudice to the bodies of many more: others falsyfie stuffes, silks and cloaths, and deceive the wearer: others counterfeit lawfull money, contrary to the Standard; and bring dammage to their neighbours, and often losse of life and goods to them­selves. Others defraud in weights and mea­sures; others emboldened by gainfull suc­cesse in unjust practices, cast off wholly the very vizor of Conscience and Religion, and with open face rob and spoile their neigh­bour, and in conclusion bring confusion to themselves.

6. These are indeed lamentable conse­quences of an irreligious mind; but how much more to be lamented and avoid­ed are the corruptions and wasts made up­on the Inward man, by the want of Reli­gion? How hereupon doe as well mon­strous as pernicious dogmes invade the understanding, and mislead it into many idle, foolish, false, and absurd paradoxes? And these prevailing, how are the affections set at liberty to run into all manner of sen­sualities, and sophisticate the powers of the Soule; more criminall in the account of God, than corrupting the Kings coin, or defacing maliciously his Image can be with men: [Page 6] more prejudicial to man himselfe than out­ward blindnesse of the eyes, mutilation of members, or lamenesse of limbs: as our Sa­viour teaches, when he tells us, it is better to goe to heaven without a right eye or right hand, than having such iutegrity of bodily parts to be cast into hell, for want of true Religion. But because such as want Religion are least of all sensible of such re­mote and inevident evills preached against wanters of Religion, it may not be incon­venient to bring down the Appeal against them to their senses and outward observa­tions, which may inform us what havock irreligion makes upon mens persons and out­ward conditions, bringing their wits into suspicion of weakness; who to appear some­body in dogmatizing, are constrained to take up the opposing the received principles of Religion: an extraordinary subject draw­ing mens ears to listen after such a vain Phi­losopher; whom otherwayes no man would regard talking and walking according to the known Rules of sobriety, and piety, through the defects of reason, ayming at no greater glory, than those obscure and pittifull fellowes of little or no place or power considerable, who to acquire somewhat of a name, provoke and set upon invincible Cham­pions, or choose to perish by a Royal hand.

7. And must not the portion of reason be very weak and low in him, who under­takes the oppugning that which so many before him have attempted without any o­ther event than their own infamy and stu­pidity after a wilfull opposing the once ap­proved truth? For so impregnable is the Rock of Religion, that it could never be ma­ster'd considerably by any assaults; nor so far sunck or lost to the view and approba­tion of men, by the leaden weights of mens ratiocinations, but it buoy'd it self up above all such enemies, and triumphed over them, while the names and memory of its adversa­ries rotted, and their own deeds contrary to Religion oppress'd them in their vices, and confounded them. So that delighting not to know God, but holding the truth in unrighteousnesse, stupendous infatuations have seized upon many of their mindes and disturbed their affections, that not only con­trary to that they call Religion, but to that we and they both call Nature, they have corrupted and abused themselves, so that such things as they would not understand, in processe of time they cannot; and those acti­ons which seemed unreasonable and brutish once to themselves, become their supreme per­fections, in which they glory, and perhaps perish.

8. These mischiefs then foreseen; and the contrary benefits of Religion discerned and believed, put me upon the designe of S. Paul, desiring men to suffer a word of Exhorta­tion; that they would be reconciled to Rea­son, sometimes magnified by them in word, but not so often allowed of in practice; to God, and to Religion, and to Christ Jesus bringing salvation unto all men; whereby they can only be happy. And that they would not here expect demonstrations to compell them to come into the Faith, nor eloquence to perswade them, (not pretend­ed to here) but the simplicitie of the truth, and the power of Godlinesse, and the tran­quillity of minde and conscience, no other­wayes to be attained; and the unspeakable happinesse believed and expected hereafter, may suffice to awaken divers to enquire se­riously, whether these things be so; as good Bereans; which will easily appear to every unprejudiced minde, under this great advan­tage above worldly doctrines, that none of these have so much as dar'd to promise so great future blessings in a world to come; nor have any made good such fair promises of pre­sent happinesse in this world; which notwith­standing so many have been charmed with and unhappily trusted to, and been deluded by.

9. But yet I would not be here so under­stood, as if I intended to insist upon the [Page 9] Principles of Christian Religion; but sup­posing that to be the truest, and most perfect; and also the Scriptures to be the word of Life, and of God, and Rule of Faith and holy worship, and Christ the true Messias that was to come into the world, and that there shall be a resurrection of the just and unjust, yet I held it requisite speaking of Illumi­nation, to instance in the principal heads of Christian Knowledge and Faith whereby Re­ligion doth furnish the minds of believers, which either not at all are to be found in other books, or so uncertainly and obscure­ly as the full assurance of them must only be owing to such divine Revelations; Before we speak of which particularly, we shall, in the next place, give some account of the three main branches of our present Methode.

SECT. II. A brief description of the Illuminative, Pur­gative, and Ʋnitive way in Religion.

1. THE seeds of Religion being sown in the heart by God himselfe, and some smaller and dimmer strictures cast into man by the same hand directing man to God, it is the duty of every one to improve the same by orderly progressions to the measure of the stature of Christ; as the Apostle speaks [Page 10] Ephes. 4. To this end Antiquity (not with­out competent grounds in Holy Scripture) hath pitched upon three more considerable states of a Christian, and ascents of the Soul towards God by Religion, though not ab­solute, yet necessary to Salvation. For Saint Johns words, 1 Epist. 12, 13, 14. seem to tend to this, distinguishing little Children, Young Men and Old Men: or Beginners, Pro­ficients, and Perfect, not so absolute as God may not finde fault with, yet so as before man they may be irreprehensible, and al­lowable by God, according to the scantlings and infirmities of Flesh and Blood. And a­greeable to this, Cassian in his Collations, with some others, have observed that Solo­mon wrote three Books: One for instruction and illumination in wisdome, which we com­monly call the Book of Proverbs, initiating young beginners in the knowledge and fear of God, which is there called the beginning of Wisdome, and good understanding; laying the foundation to eternal Life. The other Book of Solomon called Ecclesiastes, repre­sents to the eye and understanding the vani­ties of the world, and the pollutions of earth­ly joyes, with a tacite disswasion from the use of them, to the dishonour of God: which performed introduceth a man to the third and last degree of perfection in this world, contemplation of God and divine matters, [Page 11] whereby such a sensation of the divine good­ness is so far wrought in the Soule, that it becometh united more entirely with God; which we call the Ʋnitive way: and seems to be figured out to us by that Song of Songs, cal­led commonly Solomons. And this threefold Cord binding the Soule to God, seemeth to have some little insinuation made to us from the wisdome of the world, the Ancient Pythagoreans teaching three manner of wayes of attaining happinesse, Labour and Action about Vertue: Meditation conducting to Knowledge of God, and Love of God, which is the true conjunction of the Soule with God.

2. Such concurrence then there being of divine and humane wisdome to justifie such a partition of Religion, no wonder that the reputed Dionysius the Areopagite took hold of such an occasion given to him to commend this tripartite doctrine of the Illuminative, Purgative, and Unitive way of serving God; in which many have imitated him, and much; and perhaps too far advanced it. From whom I take the libertie so far to varie as to make Illumination the foundation and first step to all regular ascent to Godward, as proceeding from that faith which is the foundation of all Christian graces. For by it, we come to have the eyes of our under­standing opened, and judge our selves, and [Page 12] purge our selves, and fit our selves for an higher and neerer conjunction with God, as will appear more fully hereafter.

SECT. III. Of the necessitie and use of Illumination: and of Faith with its subordinate graces, pro­perly conducing thereunto.

1. FAmous is the distinction of St. Paul of Theologicall Vertues into Faith, Hope, and Charitie, as of them upon which all other Christian duties and vertues are founded and move towards that perfection competible to believers in this life. Faith illuminating, Hope purging, and Chari­tie or love of God uniting us unto God. For the naturall man is blinde and cannot see afar off, as St. Peter teaches us. And na­turally we all lye polluted in our blood, and so naturally are aliens from God and unre­concileable by any other name or meanes but that of Christ Jesus, in whome to be­lieve, is to know God and our selves. For as the Wise man saith, Proverbs 19. 2. That the soule should be without knowledge, is not good. Faith with Christians begetteth know­ledge properly divine in Christians, being the light and eye both of the soule regene­rate. [Page 13] So that, as it is not possible for the blinde man to work any curious work with­out the use of his eyes, but every act tend­ing that way, must be a fault and errour (For how can it be expected that any man should sew well that cannot thread his needle) so they on whom the light of the Gospell shineth not, who are not enlighten­ed. The first thing that God produced in creating the world was light; not that he absolutely needed it, but that the creatures did; and to intimate unto us the order of true Regeneration; that it must begin with Illumination. And therefore God who more immediately of old revealed himselfe to his chosen servants, did, in following ages set up and fix a light in his Church, the written word of God, which received by faith should become a constant Guide to our Feet and Lan­thorne to our Pathes, passing through this dark Vale towards the Mount and true City of God.

2. For without this the Philosophers of this world professing themselves (as St. Paul speaks Rom, 1. 22.) wise, became fools: er­ring in the very first step and prime principle of divine knowledge; which teaches the only true God: they for their part, in groping after God, changing the glorie of the incor­corruptible God into an Image made like unto corruptible man: as St. Paul allso ob­serveth, [Page 14] v. 23. which is much the same as to turne the image or very substance of man into God. But when it pleased God that the Day-star should arise in our hearts, as St. Peter speaks, which is Christ revealed to the world and minds of men: and when as St. Paul speaks 2 Corinth. 4. 6. God who com­manded the light to shine out of darknesse, shined in our hearts, to give us the light of the knowledge of God in the face of Jesus Christ, then did the shadowes of dark­nesse and ignorance flee away. Holy David having foretold of this, when he said, Psalm 36. In thy light shall we see light. So that as Christ saith of himselfe, He that gather­eth not with me scattereth: in like manner may it truly be said, Whoso enlighteneth not with, by, and from him darkeneth: as it happened to those subtile and wise dis­putants, Jobs Friends, Job 38. who darkened counsell by words without knowledge.

3. And too near do they approach to the like errour, who darkening of late the do­ctrine of Faith and the use of it, imagine the strong perswasion they have of the goodnesse of God and Grace of Christ suf­ficient to the great end of light and sal­vation; and that the Instrument whereby they should work, is the work it self, to be performed by them, and such in which a man might acquiesce; as having fulfill'd the whole [Page 15] Will of God; and thereupon entertain such a perswasion of himselfe, that infallibly he shall be saved, while he remains very deficient in the common and known duties of a true Christian: mistaking the true notion and of­fice of Faith, which is not so much to teach us what we are our selves, but what God is, and what is his Will, and what our dutie is to him, and the effects of obedience, and holy life prescribed by him: So that justifying and saving faith, is Godliness in the power of it, and Godlinesse in the power, of which St. Paul speakes, is a Confluence of all Chri­stian Graces and Vertues, the principall of which are reckoned up by St. Peter, where he counselleth, 2 Epist. 1, 5, 6. to Adde to faith, vertue; and to vertue, knowledge; and to knowledge, temperance; and to temperance, pati­ence; and to patience, godlinesse; and to godlinesse, brotherly kindenesse; and to brotherly kindnesse, Charitie: And having profited so far as to be possessed of such Graces, to strive, as the same Apostle hath it, to abound in the same; which having competently attained unto, gives the best assurance of the good purpose of our heavenly Father, to give us the Kingdome promised to them that be­lieve.

4. But the presumptuous and preposte­rous faith whereby men are prone to phansie themselves into the highest favour of God, [Page 16] before they have passed through the disci­pline of Faith, which is laboursome and un­easie to Flesh, is that which leadeth men into blindnesse of minde, and perhaps per­dition, in the midst of strong perswasions of the contrary, our Saviour Christ teaching us so much, where he saith, Luke 17. 7. Which of you having a servant plowing or feeding cattle will say unto him by and by, when he is come from the field, Goe and sit down to meat, And will not rather say unto him, Make ready wherewith I may suppe, and gird thy selfe and serve me, and afterward thou shalt eat and drink. Which teaches us, that it suf­ficeth not presently to take up our rest of assurance of our salvation by faith speciall, so soon as we are called home to God from the wide and wild conversation in the field of this world, but must yet farther attend the service God hath for us to doe, and then to expect his farther favour of an eternall rest.

5. And because, amongst various accep­tations in holy Scripture of the word Faith, it is sometimes used for the Grace of faith, and sometimes for the works and fruits of faith, every prudent and pious Christian must be very carefull that he puts not such a fallacie upon himselfe as to inferre to him­selfe the whole vertue of faith taken in its full latitude, upon some particular branch [Page 17] thereof found in him: crouding all duties of pietie into one, and that rather a prepara­tion unto true, religious life, than the prin­cipall part of it, such as knowing and belie­ving, and the meanes thereunto tending, reading and hearing of Gods holy word. For being well initiated in those necessarie principles and helps of devotion, there so to stop, or in them to improve, that acts of faith, hope, and charitie should be neg­lected, overthrowes the whole design of faith it selfe: whereof no small part is to confesse our sins, to repent heartily and thorowly, to attend to good works, and acts of mercie, to bring forth fruits worthy of repentance: and not to think to commute with God; that when he requires private or publique worship, we should think it as well and perhaps better, to read cer­tain Chapters in the Bible, or to be present and heare a Sermon: and when God calls to performe good deeds of Charitie in visiting the sick, and being at charges for the relief of the poor, to exceed in reading and pray­ing, supposing such cheaper parts of splendid profession, will answer all obligations to God and our necessitous neighbour. Where­as it is one principall point of true Chri­stian Illumination by faith, to understand what it teacheth us by the Apostle, saying, Coloss. 4. 12. Stand perfect and compleat [Page 18] in all the will of God; to the effecting where­of Faith is ordained and given us by God, as a tool and Engine, not as the work it selfe.

6. And therefore the ancient and more experienced Father we read of, handsome­ly and truely reproved the mistakes of three well inclined novices in the sounder part of Piety, when the First declaring the course of his Life, said with expectation of applause, I have got the Old and New Te­stament by heart. Then, said the Old man, thou hast poured out many words into the air: intending he should understand, that all that was to very small purpose without proportionable acts of holinesse. And the Second said, I have wrote over all the Old and New Testament with mine own hand. Then (said the ancient Father,) thou hast filled thy windowes with store of paper. And the third glorying that the grasse grew on his hearth; implying how much cold and hunger he had suffered; was answered by the same person, Then hast thou driven a­way hospitality; intimating, that no man abounding in some good duties must per­swade himselfe that he shall thereby make compensation for such defects in other graces willfully neglected: being better informed from St. Paul that knowledge, and the Scri­ptures themselves were entrusted with us by [Page 19] God that the man of God may be perfect, and thorowly furnished unto all Good workes, 2 Tim. 3. 17. And as Davids practice was, to have an eye to all Gods commands, without exception, or limitation, Psal. 119. 6.

7. Against this if it chances to be object­ed, (what vulgarly is said) that there is no perfection in this world: we may answer without great difficulty, That perfection there is in the Scriptures themselves, and Christian Religion above what is to be found in any other Authours, Sciences or Religi­ons. There is a perfection of integritie or of parts, which St. Paul to Philemon ver. 6. calleth, Communication of faith becoming effectuall by the acknowledging of every good thing, so that not one vertue or dutie prescribed to a true Christian must be want­ing to the true believer, however the de­grees of those vertues may be, and generally are imperfect. And yet again, having in some degree been initiated into all Christian vertues, we are not there to rest as if we had alreadie attained the end of Religion, but must prosecute those mean, yet good beginnings till we arrive to that pitch which God hath not revealed unto us, that he will accept to our justification and salvation; but only have a sound, firme, and comfortable Hope of the Favour of God, which some are pleased in these last ages, to call Faith [Page 20] justifying: But faith properly so called hath for its object truth, and that as relating to all men: but Hope hath for its object, Good; and that as pertaining to particular persons; of which nature is the perswasion we have of the fore­said Good as truely belonging unto us: and thereby, as St. John speaks, 1 Epist. 3. 19. We assure our hearts before him.

SECT. IV. That Faith, and not naturall Reason improved, is the only proper Cause of Christian Illumi­nation, being taken for the things revealed, whereof some principall Heads are here given.

1. IT is a common and usefull distinction of Faith by the Learned, not difficult to be understood by the unlearned, into the matter or articles of our Faith propounded to our assent by God himselfe in his Word; and the Gift and Grace of Faith enabling us to believe things so revealed, and necessary to our Salvation. It will be therefore very expedient for the better informing every plain and sincere capacity, to make some recitall of those things our Faith Christian is founded upon, and which we are to believe, and that principally by Revelation: and not [Page 21] wholly to be silent herein any more than St. Luke was in writing his Gospell, Luke 1. 1. For as much as many have taken in hand to set forth in order those things which are most surely believed amongst us: because seve­rall formes and phrases may help towards the same sense and end of believing, and illu­mination.

2. And here first of all is to be consider­ed and believed the great Prerogative of Christian Religion above all other discove­ries made to Man: when our Saviour Christ in St. Matthew saith, Ch. 11. v. 25. I thank thee O Father, Lord of heaven and earth, because thou hast hid these things from the wise, and revealed them to babes. Not that Christ maligned the knowledge of these things to others; but that he admired the privi­ledges conferred by God upon his mean flock. And what these things are, and how, and to whom, revealed, St. Paul certifies us, 1 Corinth. 2. 6, 7, 8, saying, Howbeit we speak wisdome among them that are perfect, yet not the wisdome of this world which cometh to naught; but we speak the wisdome of God in a my­sterie, even the hidden wisdome, which God ordained before the world to our glory—For God hath revealed them by his Spirit. For the Spirit searcheth all things, even the deep things of God. Meaning hereby to teach us, that whatever knowledge man [Page 22] may attain to in the search of the mysteries of Nature, Revelation is absolutely necessarie to the knowledge of the deep things of Gods counsell and pleasure concerning his own Na­ture and Being, and our service of him, and salvation by him, discovery should be. made unto us, some other way than by our natu­ral reason, darkened by our own apostasie and infatuations. So that the whole Bible may be called one entire book of divine Re­velations: the Jew having received many things from God which were denied unto the Gentiles, and the Christian having received from God more clear dispensations and su­blime than were granted unto the Jew, for he beheld things as in a glasse darkly, but the other, face to face; that is, the very things themselves, and not the darker shadowes, which were to flee away at the rising of the Sun of righteousnesse: which is by the A­postle called, the Mysterie of Christ: which in other ages was not made known unto the sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit. Whereupon St. Peter, 1 Ep. 1. 5. tells us of Gods Elect, that they are kept by the power of God through faith, unto Salvation, readie to be revealed in the last times: which last times were the same of which the Apostle to the Hebrews speaks, that in the last dayes God hath spoken unto us by his Son: and [Page 23] those last dayes were the dayes of the Go­spell revealing the mysteries of Godlinesse unto us: and not these last dayes phansied by some.

3. Now, notwithstanding innumerable are the divine documents and notices extraor­dinarily deliver'd through the New Testa­ment, and more especially there be a fair Catalogue given us Heb. 11. of the singular vertues and uses of Faith in revealing divine things, yet because we now speak chiefly to babes in Christ, or St. Johns Little children, it may not be amisse to assist the weaker, without offence of the stronger, in giving some speciall instances whereby the know­ledge of a green Christian is either actually improved, or improveable to a greater degree than can readily be found in aliens from Christ.

4. There have been, in former years, some leading men in the Reformation and learned, who have collected ten severall and considerable grounds in which all Religions concurre, and this was the ingenious contri­vance of Bibliander: since which, divers with tolerable designe, but I fear with no good event at all, but rather the contrary, have in these very late years, written about Na­turall Religion, and the Reasonablenesse of Christian Faith manifested by naturall Light: hoping it may be, to begett a better [Page 24] opinion in many rank Rationalists, of Chri­stian Religion; but perhaps they considered not what evill consequence followes from hence, viz. that the very first principle of our Christian faith is hereby weakened, and more slighted; as judged from hence, not to be so necessary as commonly is received. For Revelations divine, and that these writings we call Scriptures, are divinely revealed, is the most fundamentall part of our Religion: which to make credible by sundrie Topicks of reason, have been alwaies the practice of the Ancients, as it is still of the moderne, not illaudable: but to offer demonstrations, and those such upon which they would con­strain belief of that first principle, is to cause the whole fabrick of Christian faith to rest on that tottering and unstable foundation; and of divine, to dilute our faith into hu­mane perswasion; all superiour articles of our faith having no stronger stay than such a bottome will allow them.

5. And I must confesse, for my part, I am so far from being pleased with the pre­tended Golden sayings of Pythagoras, or the divine sentences of Plato, Seneca, and espe­cially that moderner vapourer, or rather vapour it selfe, Hierocles, and such as Eu­napius presents unto us, that they rather turne my stomach at their aemulation of Christian perfection, thereby to lessen the [Page 25] value of Christian Religion it selfe, than draw me to affecting or admiring them. For St. Paul 2 Corinth. 1. 14. tells us, 'tis By faith we stand: and again, that our faith it selfe should not stand in the wisdome of men but in the power of God. And it will be found by experience, that humane reason thus coming officiously to the aid of divine Faith, unable to satisfie the doubting minde about the doctrine proper to Faith, will in the end, prove so sawcie and domineering as to give law to faith, and like Ivie which clings to the tree for a subsistence, will weaken it and suck out the heart of it, in time. Herein therefore consisteth the very soule, or (as scholasticall men speak) the very formall reason of Christian faith illuminating other­wise than the humane Lights of this world, that we believe what we have not seen by sence, nor learned by experience, viz. That the Scriptures we now are possessed of, are the Revelations which God hath given us for our instruction and direction in the know­ledge of him, and holy conversation before him and the world.

6. Now from this foundation laid, this principle granted, this fountain of all spiri­tuall wisdome and understanding opened, doe issue all particular branches of our faith il­luminating us: some few of which articles reduced into the three eminent Creeds of all [Page 26] Christian Churches, viz. The Apostolicall, the Nicene and Athanasian, which may yet be more plainly and vulgarly thus ordered, to easie capacities.

1. First that there is a God: and this God but one in nature and substance; of an infi­nite, eternal, immutable Being; and there is, or can possibly be no more; number herein destroying all perfection proper to the divine Being: which article, though some of the wise Naturalists did give their cold assent un­to, yet scarce ever so, but they tolerated such opinions and religions of others as maintain­ed the contrary; feeling rather, as the A­postles phrase is, after God, than finding him, or holding him fast by such a strong faith as Christians are and must be indued with: knowing assuredly, that Religion, and our Salvation receive by no one superstition, so deadly a blow, and destructive to all sound Christianity, as to erre about this first principle, by acknowledging directly or in­directly, more than one God: that is, either in the Proposition, professing more than one, (which totally subverts Christianity) or in Practice, worshipping that for God which is not God, though under a strong perswasion, that what we worship is that one true God; and though in mind and intention we de­sign to worship only the true God. For such a fact upon involuntarie errour (and all er­rour [Page 27] is said by wise men to be involuntarie) may mitigate the offence before God and man, but it cannot at all change the thing it selfe; making that to be no idolatrie which is Ido­latrie; or that no heresie which is heresie in it selfe, but only by certain circumstance may alleviate (and yet we know not how little or much) the crime of the offender: which crime is in it selfe directly damnable, and so by the doctrine of our Christian faith to be reputed, and even with the losse of our lives to be avoided.

2. And the same faith likewise teacheth us, as necessary to salvation, to believe aright of the severall and distinct wayes of the subsi­stence of the Deitie in the Trinity of the persons: which we commonly call, Father, Son, and Holy Ghost; which, as we must believe to be three, and not one Person, so must we believe to be one in nature and substance, and not three: so that the Father begetteth the Son, and is not begotten of any: and the Son is begotten of the Father by an Eternall and incorrupt generation, not to be parallel'd in any other productions, though dimly represented unto us. And the Holy Ghost proceedeth from the Father and the Son; by such a divine emanation as is not imitable by any created procession. And in this article of our Faith, Christians being wholly destitute of all naturall assistance [Page 28] to believe, the whole must redound to the power and pleasure of God revealing these things, and rendering them credible, our faith upon that ground receiving them.

3. And a third point of our Faith proceed­eth to reunite, as it were, in our mindes and perswasions, those persons we acknow­ledge to stand so distinguished by their in­trinsecall Relations mentioned, in their out­ward operations, such as are acts of Creation, Preservation and Governing, by a most wise and just providence, all things which are in this visible world, and in that or those worlds which are to us invisible, called Celestiall.

4. And hence it is that, by the same faith, we are taught more expressely and particu­larly, that the One God, Father, Son and Holy Ghost gave a being to all the world, and out of nothing, produced what we see, and what we understand, and more than we can behold and apprehend; determining that knottie controversie which the Philosophers could make no work with, concerning the Creation of the world, which some would have never to have been, but subsisting from eternitie of it selfe: and not only so, but we understand by divine Revelation and Illumi­nation, how the world was made: and that not by the contriving of the brain, or a mo­dell laid before the eyes, or by the labour of the hand, the sweat of the face, and te­dious, [Page 29] but necessarie toyl of many dayes, years, or ages; but by the lightest and easiest way we could possibly understand any thing to be wrought; For thus we read Heb. 11. 2. Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear: And so we read Psalm 33. 6. By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth: And yet not so by the word or mouth of God, as that any such part is to be admitted in God, or that properly God so spake vocally, (For to what, or whom should God speak so, when there was no bodie, yea nothing to hear) but it was a mere, simple, pure velleity, or willing of him, so effectuall as to produce the Universe, without the labour of his hands, or of any other Agent or Instrument under him, as some have vainlie imagined, contrary to our divine Faith. For by the same power that God could create a worme, he could create an Elephant, and with the same ease that he could create a Mite, he might create the hugest Monster that ever the earth bare; yea, the earth it selfe: and that without delaies; or distances of times; though, to shew his libertie and not necessity of working, and to teach us advisednesse in all our Actions of im­portance, he vouchsafed to distribute his acts [Page 30] into severall orders, and spaces of duration, called Dayes. For (as 'tis said) in six dayes the Lord made heaven and earth, and all that is therein, &c.

5. And from this generall working or acting of God, we are lead to an higher de­gree more nearly concerning our selves. For it must necessarily follow from hence, that, as the Psalmist affirmeth, He hath made us, and not we our selves, Psalm 95. And that as he made all things very good; so the more noble in rank such things were, the more perfect and unblameable they must needs be, as they came out of Gods hands. For God doth not work or proceed after the manner of nature from imperfect to per­fect, as all naturall productions are ill form­ed and defective at first, and in tract of time arise to their ordained perfection: but God made all things, and especially Man, at once; most perfect, both as to inward endowments and outward forme, stature, and parts: so that nothing was wanting either to the or­nament of his minde, or the perfection of his bodie, Crowning both with holinesse and happinesse immortal: wherein his own Image and likenesse principally consisted; adding unto them here in this life, power and do­minion under him over all earthly things.

6, Furhermore the same faith teacheth us the Original of the soule or spirit of man, [Page 31] which was variously canvased by the wise men of this world, without resolution satis­factorie, and that he, and not naturall gene­ration was the true cause thereof, and that Christ and his Father worketh hitherto, and he worketh, John 5. 17.

7. Seventhly, we learne from holy Writ, concerning the government of the World, that God leadeth not such a sedentarie and carelesse life as some Philosophers imagined, after the manner of many Great Men, who build fair and stately Houses and furnish them richly, but so leave them to fall to decay, and the things therein to be lost and spoiled, neither doth he trouble his head or vex his heart (as some men doe) about the management of their Houses and Lands, but by a mean way of sufficient protection and providence, disposes all things, even Good and Evill, so wisely and harmoniously, that no molestation is given to himselfe, nor any damage to the Universe it selfe, though in­numerable changes are constantly wrought to the detriment of some particulars there, and the like advantage to other things not before noted. So that what, for its time, lay hid and contemptible, is raised, as it were, out of the dust, and exalted to greatnesse and splendour; and for a season having so con­tinued, by the same all-disposing hand relap­ses into its ancient obscurity, and this by a per­petuall [Page 32] vicissitude which some times an Age or two declareth; some times, not many Centuries of years. And by the same Faith we according to St. Peter's Doctrine, 2 Ep. 3. 7. understand that as the heavens and earth were formed and stood out of the waters, so the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of Judgement.

8. By Faith likewise we know that the fine and admirable Masterpiece of God him­selfe, Man, created in the foresaid perfection, and being in great honour and happinesse, through his own folly (as did the Angels before him) fell from his stedfastnesse into blindesse, povertie, and generall miserie of bodie and minde: contracting thereby dis­order of affections inward, and diseases and death outward, the seeds of all which he transmitted to his posterity, and is that Ori­ginall sinne all are infected and infested with. This the Learning of this world could hardly, or not at all instruct us in, but is the office of our faith to inform us: From whence also we can only give account of the many and strange exorbitances of our minde, and the severall infirmities, distem­pers, and pains of our bodie before our rea­son comes to that ripenesse as to entitle us to the guilt of erroneous actions, or free ele­ction of Good and Evill.

9. Neither could humane learning or books of the greatest Philosophers informe us, how, tied and bound in the chain of our sins, and fallen into the depth of common destructi­on, we should recover our losses, and re­pair our breaches; neither could we our selves devise any more than we could really desire to evade the evils we were surround­ed with: But that light from above which enlighteneth every man that cometh into the world, sheweth that God out of the Abysse of his Counsells and freenesse of his Grace and Love towards Mankinde, first de­termined the redemption of him, and when the fullnesse of time was come, actually sent his Son into the world in the like­nesse of sinfull flesh, to condemn sin in the flesh, Rom. 8. 3. Galat. 4. 4.

10. And this Salvation was ratified to man, soon after his fall; God entring then into a new Covenant with man to the re­enstating him into his favour, and restoring him to the blessed hopes of salvation eternall, upon Evangelicall faith, and obedience an­swerable thereunto. And that these termes of this Covenant may, as well as ought, be performed on mans part, though not upon his own strength, is a materiall point of our faith, and a prime motive to our obedience. For were it not, that man bounden thus to God, might come up to that degree of perfe­ction, [Page 34] as to be judged by God to have per­formed what is necessary to obtaining the promises made by God, no wise man would trouble himselfe to begin such an impossible work; and no faithfull man or true believer could be sure of his salvation, as is often taught we may and ought to be: but rather every man may be sure of his damnation, knowing thar he can in no wayes doe that upon which his salvation depends.

11. Furthermore, It is necessary to salva­tion (as the Athanasian Creed tells us) that we believe rightly the Incarnation of out Lord Jesus Christ; who by taking flesh of the Virgin Mary his Mother, unto the divine nature, became an apt and sufficient Media­tour between God and Man; and Admini­stratour of the New Covenant made be­tween God and Man.

12. And this administration was wrought two wayes principally: First, by the divine doctrine and knowledge revealed unto the world, delivered by himselfe, and his elect servants to that end inspired extraordinarily; and contained in the severall Books of the New Testament. Secondly, by his Passion and death upon the Crosse, as a Lamb of God offered for the sins of the whole world, in which God rested satisfied, and became appeased; and Believers had accesse to the throne of Grace, and became accepted in the beloved.

13. But to the effectuall application of so glorious a benifit as this, is somewhat more required of all true Believers than a Faith passive; it being necessarie that first we should use the meanes ordained by God to that great end, before we can have any sound hope of attaining the same. And sup­posing faith preceding, the summe of what remains and to which other duties may be reduc'd, may be three fold.

1. The use of the Sacrament of Baptisme, instituted as a laver of regeneration, and a forme of initiation into the Covenant, with­out which we are of the number of Infidells, and aliens from the Common wealth of Israel, and without hope of salvation, and in our sins, and naturall blindnesse, which hereby was so cured that the newly baptised were said in Scripture to be illuminated or en­lightened, Heb. 6. 4. Hebr. 10. 32.

2. And unto this comes in, as an Auxi­liary improving and perfecting the low be­ginnings of those once initiated, to an high degree of holinesse and comfort, The Sacra­ment of the Lords Supper ordained by Christ to the ratification of our Covenant entered into with God, and the memorie of Christs passion and death upon the Crosse for us, and our being more strictly and intimately united to Christ; as shall hereafter be more fullie declared.

3. A third most necessary and effectuall meanes of applying Christs merits to us, is that excellent gift of God, as the Scripture termes it, Acts 5. 31. Acts 11. 18. Repen­tance, of which (with the concomitants of it likewise) we may speak farther hereafter.

14. Of the Resurrection likewise of the bodie, and the reuniting of the soule unto it: and upon such restauration, the receiving of the proper reward of Good and Evill done now in the body, is another article of our faith not demonstrable by the wisdome of this world, but discerned by Revelation.

15. To this likewise appertains the know­ledge which Faith teacheth us of the Se­cond coming of Christ in glorie and Justice, to be the Great Judge of Quick and Dead; bringing his reward with him: so that they who have done good shall goe into life eter­nall, and they that have done evill, into ever­lasting fire.

16. Lastly, as the nerve and bond of our Faith, we are by Gods Holy Word taught assuredly; that God hath two Cities or So­cieties in this world of his own Constitution, and not framed by the will or power of Man. The one is that Civill Government, wherein God hath set his Delegates to main­tain order and unitie, by the due admini­stration of Justice: to whom men are to be subject, as the Ministers of God, sent to those [Page 37] ends. The other is the Church of Christ, or companie of true Believers, of whom Christ is the supreme Head: From whom the whole bodie fitly joyned together and compacted by that which every joynt supplyeth, accord­ing to the effectuall working in the measure of every part, maketh increase of the bodie, unto the edifying it selfe in love, Ephes. 4. 16. And it being impossible that Faith it selfe should subsist long, the Church being dissol­ved; and it not being possible the Church should not be dissolved, where there is no order of Superiour and Inferiour; nor possible that such order should be preserved without subjection and obedience, the Catholique Church is to be believed to be holy, and obeyed as our Guide and Governour, and so is every particular Church managed by law­fully succeeding Pastours, to be reverenced and obeyed: untill such time that they, or it be convicted of some grosse errour, and defection from Christ; and not only till all exceptions made against them be resolved to our mindes. So that enviously and proud­ly to oppose that Hierarchy instituted by Christ, or the precepts delivered by them for the conservation of the Bodie in faith and worship of God, is to resist God and not man, and to make themselves ob­noxious for officiousnesse without authority received of God, to shame and perdition.

5. And this Abstract of knowledge given us by God in his Revealed Word, I held very requisite to premise, as the grounds of our Christian faith, and as so many instances of his singular favour to his Elect ones, in discovering unto them such mysteries as the Princes of this world were and are ignorant of: and we might walke worthy of such light given us. And to these of a specula­tive nature might we adde those of the pra­cticall order; whereby God doth teach us above the doctrines of men, not only not to commit such things which are dishonest, unjust, unreasonable, filthy, and the like, but not so much as to desire them: and that inward concupiscence of evill is a sin condemned by God, however tolerated by humane Lawes; either because they doe not actually break the peace of the Common­wealth, or because such close iniquities can­not come under the cognizance of humane judicature: But God searcheth the heart, and tryeth the reins, and judges the inward mo­tions of the soule, as our faith tells us: The summe of which knowledge is given us by St. Paul, Rom. 7. 7. when, as learned as he was, he tells us, I had not known lust, except the Law had said, Thou shalt not covet. So that from hence we may discerne the truth of what David saith, Psal. 19. 7. The Law of the Lord is perfect converting the soule; [Page 39] The Testimonie of the Lord is sure making wise the simple: And again, v. 8. The Com­mandment of the Lord is pure enlightening the eyes. And what David saith there and elsewhere, Solomon in his Book of Proverbs more fully confirmeth, and especially in the first Chapter; as in the beginning giving us the Subject of the ensuing Treatise, To know wis­dome and instruction. To perceive words of understanding, to receive the instruction of wisdome, justice, and judgement and equitie. To give subtilty to the simple, to the young man knowledge and discretion. So foolish are they and ignorant, who out of mistaken great­nesse and Gallantry, and presumption of knowledge falsely so called, are prone to despise the Revelations of Allmighty God, and establish their own imaginations, service­able to their Lusts and scandalous manners; falling thereby under the just censure of the wisest of Men, Prov. 1. 7. Fools despise wisdome and instruction: the reason whereof is, because it is their enemie, in the unrigh­teous and unreasonable courses they choose to themselves: verifying what our Saviour Christ saith, John 9. 41. of the haughty Pha­risees, If ye were blinde, (i. e. through un­affected and involuntarie ignorance) ye should have no sin, but now ye say, We see; there­fore your sin remaineth.

SECT. V. Of the Grace and Act of Faith leading to Il­lumination: and of the difficulties and means of believing.

1. NOW we proceed to the second sense of Faith, mentioned before; and that is, the Grace or Gift, or both, by which we believe: or the next disposition of the minde towards Illumination. For as it is in nature, so likewise is it in the case of Religion. To him that is naturally blinde and discerneth nothing, exteriour objects are in themselves as visible, as they are to him who hath the perfect use of his eyes, and seeth all things duly offered to his sight; but the indisposition of the organe hindereth the exercise of the same. So we finde that what is presented alike to all mens under­standing and faith, hath not the like effect upon men to apprehend or believe what is spiritually discerned.

2. One reason whereof may well be that which our Catechisme, directed by Gods holy Word, assures us of; viz. that we were borne in sin; of which state, blindnesse is a princi­pall part. So that as it seemed an incredible thing to the Jewes, John the 9th. that Christ should open the eyes of him that was borne [Page 41] blinde; may it seem one of the greatest dif­ficulties to us, that being so naturally igno­rant and averse to spirituall things, we should be cured of so great a maladie. But the re­solution of this doubt is given us by Christ himselfe, in the same Chapter, v. 39. saying, For judgement am I come into this world, that they who see not, might see: and that they who see, might be blinde. Christ there­fore calleth himself the light of the world, John 5. 8. yea, and more than so, John 1. 9. according to the testimonie given of him by John the Baptist, He was the true light that lighteth every man that cometh into the world: that is, all men that come into the world, and are enlightened, by him only they are enlightened.

3. And when it so falls out, that men are not the better for the light offered to them and shining before them, a reason thereof is to be fetched from themselves,, and the de­pravation of their own will, and obstinacie and obduratenesse in their naturall state, ac­cording to Christs own judgement of the world, John 5. v. 40. Ye will not come unto me, that ye might have life. So that as it is written by Sulpitius Severus in the life of St. Martine, that being endued with a mar­vellous gift or faculty of curing sick and impotent persons, The blinde, and lame, and decrepit, who got their living by begging, [Page 42] were affraid of him and would not come near him, lest being cured of such their defects and impotencies, they should lose their live­lihood. In like manner, many getting a miserable and beggarly livelihood by serving and complying with the world, and so be­ing blinde and crippled in an heavenly sense, refuse that light, and life, and renovation which Christ bringeth with him. An in­stance whereof we have in the ministrie of St. Paul, preaching to the Athenians prepos­sessed and captivated with worldly wisdome, and thereupon saying; Thou bringest strange things to our eares: In their judgements more strange than true. And though it be Mannah it selfe, and that dropt down from heaven, for their edification and comfort; men, out of their scepticalnesse and curiositie, will que­stion it, and perhaps in time, loath it; as the Israelites that bread from heaven: there being generally too little agreement between the notions of half-sighted naturall reason, and delectations of our senses naturall, and the divine Revelations, and more spirituall prescriptions given us by Religion: though naturall reason not counterfeited nor corrup­ted by baser allayes of vitious men, may passe also as Gods true coyne. But that pure Gold it is not, which the Holy Ghost coun­selleth us to buy, Revel. 3, 18. that we may be rich, and wherewith we may get white [Page 43] raiment, that we may be clothed; that the shame of our nakednesse doe not appear; and get that eye-salve, that we may see; which is the word of God. For the knowledge or illumination which we have from thence, and that which we have from the Holy Spirit, differ no otherwise than that money a man carries about him, or that which the Trades­man hath present in his Bank, and that which he hath in his Books, which must put him sometimes to trouble to fetch in. The manner of which fetching in is by the Holy Spirit also, opening the heart that we may, (as the Disciples going to Emaus, after Christs Resurrection) understand the Scriptures: untill which time that will be found too true which the Prophet Hosea, Cap. 8. 12. complains of in Gods behalf, I have writ­ten to him the great things of my Law, but they were counted as a strange thing.

4. But if we should enquire faithfully into the grounds of such incredulitie, and prejudice against Religion; we may finde them too often in the corrupt manners of men, influencing the understanding with mi­stakes and grosse errours: which yet some to cover with shew of greatest candour in judging, and ingenuity, have wished they could believe the things Christianity re­quires of them. But if reality and common integritie be not also laid aside here, how [Page 44] easie a thing is it to reconcile them to the truth? For does not their own prime reason, and of all civilized People tell them that nothing truely humane is more naturall to Man than to be of some Religion? And yet if they be men but of indifferent reading and observation, they shall finde that there is no Religion, nor ever like to be, all whose Principles are obvious to all competent un­derstandings: And so consequently, that men, to avoid the barbaritie of Atheisme, must believe more than nature can compell them unto, by her philosophicall demonstra­tions; or fall into an absurditie little infe­riour to Atheisme, That every man should frame his own Religion, and be so far religious as he thinks fit, and no farther; and which must necessarily follow, call his freak, and humour, his reason and judgement. So that it is scarce so true that a man cannot be­lieve the mysteries of Religion, as that he will not: and he will not, because he dares not, for fear of the worst. Or let it be that he cannot, when St. Paul (if he be but so far believed) saith of some, 2 Corinth. 4. 4. The God of this world (who that is I suppose is well known) hath blinded the mindes of them that believe not, lest the light of the glorious Gospell of Christ who is the image of God, should shine unto them: vain and vitious men having by their pre­sumed [Page 45] wit, and evill lives, tempted evill Spi­rits themselves, and drawn them to be ac­cessaries to their infatuations. For as every good and perfect gift cometh from above, from the Father of lights, as St. James tells us, Chap. 1. 17. So doth everie notorious errour and wickednesse proceed from the Prince of darknesse, who ruleth in the Chil­deren of Disobedience, they being called children of Disobedience in Scripture, who obey not the Gospell, nor believe it reasona­bly propounded.

5. But it may seem strange and worth our wondering; How the same effect of blindnesse of minde, should be ascribed to God; and also to the Devill, in Scripture: as John 12. 4. speaking of God out of the Prophet Isaias, He hath blinded their eyes and hardened their hearts, that they should not see with their eyes, nor understand with their hearts, &c. This is in truth a Scho­lasticall difficultie, which belongs to another place; to which I may referre it: but here I would have it observed, that as Judges or Princes are said to put Malefactours to death when they doe it not themselves, but deliver them over to the Executioner, whose office it is; so God, upon just provocation, delivering great Sinners to the Devill, may be said to be a cause of their hardnesse and blindnesse, when it is caused directly by [Page 46] Satan only, and themselves. But the true light of Faith, and life of Grace doth most properly appertain to God: as it is said, 2 Corinth. 4. 7. By grace ye are saved through faith, it is the gift of God. The reason whereof is, That the excellency of the power may be of God and not of us. And this key of knowledge, which is also of the Kingdome of God did Christ deliver to his Apostles: by vertue of which, God assisting, Lydia's heart was open­ed: as we read, Acts 16. 14. And so neces­sary is the assistance of God in this case, that he seems to keep this key by his own side, and not at all times to lend it to his Ministers; no not the Apostles. Nor did Christ himselfe, (who as God had the com­mand of mens mindes) allwayes succeed in his teaching and exhortation, but, by I know not what deep providence, suffered his labours to be frustrated by the incre­dulity of men. But this, we may say, falls out, by divine dispensation, that God may be all in all, in the beginning, continuing, and consummation of every good work: and to repell that spirit of presumption, whereby too prosperous Labourers in Gods Harvest or Vineyard might be prone to attribute much more to themselves, than comes to their share.

6. For this reason God sends such tempestu­ous and dark weather at Sea to the skilfull Na­vigatour, [Page 47] that he shall not be able readily to know or say where he is, till the restored calme Light better informes him: And sends Shipwracks sometimes to the subtill Mer­chant, that he may understand better who it is that gives skill and strength to get Riches: And diappointeth the hopes of the understanding and painfull Husbandman. And as the Prophet Isaiah, Chap. 44. maketh diviners mad, and turneth wise men back­ward, and maketh their knowledge foolish, teaching them all, and us too, and that in all senses, more perfectly that necessary lesson of humility, Deuteronomy 8. 18. Thou shalt remember the Lord thy God. For it is he that giveth thee power to get wealth, &c. And as it is with the riches of this world, it is with the riches of the world to come, or being rich towards God, as the Scripture speaks, Luke 12. 21. For undoubtedly, God may, and doth apparently denie the ordinary meanes of Salvation, sound knowledge, and holy faith in him, and of divine mysteries to some. To others he grants to be initiated, and to have some knowledge of the saving trueth; who there stop and proceed no farther, as tender plants rising out of the earth wither, and perish for want of the blessings of hea­ven falling on them; without which they can proceed no farther towards perfection: and some proceed farther, and promise fair, [Page 48] and for the same reason attain not to the in­tended end.

7. But nothing of this nature can reaso­nably be taken into an Apologie or defence of the unprofitable servant, whom God hath delivered such talents and meanes unto, that in themselves tend unto such progressions and consummations as are saving and beati­ficall. But admit thou art becalmed, and canst make no way, through want of divine aspirations and influence; How canst thou? how darest thou impute this cessation and oscitancie of thine, in not doing the known Will of God, unto an unknown cause, or rather, a not cause of doing: which whether it is so, as thou imaginest, or givest out at least that thou imaginest, when thy heart contradicteth thy tongue, thou knowest not. For who can say, that God denies him the inward power and meanes of Salvation; that is of effectuall Grace, to whom he gi­veth the outward meanes of Illumination, Faith, and Salvation? Whatsoever may be wanting in the abstruse counsell and dispen­sations internall of God, and known to him, cannot be so known to a man without di­vine Revelations. It is an uncharitable and rash act in any man, directly to charge his Neighbour with denying him his due, or ta­king away his goods from him, when he can prove nothing against him: and much [Page 49] more injust it is and impious, for a man to say directly, that God denies him grace, or doth harden his heart, so that Rules, and exhorta­tions and sufficient reasons of becoming faith­full, righteous, and holy before God and man, are of no effect upon him.

8. It is not so much pardonable as com­mendable in all Good Christians, to be sen­sible of their naturall insufficiencie and in­firmity to doe any good act, St. Paul having taught us, 2 Corinth. 3. v. 5. That we are not able to think any thing as of our selves, but our sufficiencie is of God. But doe not the very next words, as well as the latter part of that argument, plainly tell us, that God hath a sufficiencie for us, and God doth make us able Ministers of his Will? And doth not St. James tell us, that every good and perfect gift cometh down from the Father of lights? James 1. 17. And doth not our Saviour Christ direct us how we should fill our selves from that Fountain, when he saith, Matth. 7. 11. If ye being evill know how to give good gifts unto your Children, how much more should your Father, which is in hea­ven, give you good things, that ask him? And this good thing is the best and fullest of all good things, being interpreted in St. Lukes Gospell, Chap. 11. 13. to be the Holy Spirit it selfe, the fountain of all Grace, which he giveth to them that ask him. The [Page 50] Querie then must needs be made to our selves, whether, upon sense of our infirmi­ties and defects, we ever did, and that as we ought, invoke Almighty God, implore the gift of his Spirit, and its concurrence: and whether we ever submitted to its Di­ctates and directions, to that power God hath given us. For to doe this, as well as believe that, we have an excellent president from the wise Man; Wisdome 8. v. 21. Ne­verthelesse I perceived I could no otherwise obtain her (i. e. True Wisedome, compre­hending all intellectuall graces) except God gave her me, (and that was a point of Wise­dome also, to know whose gift she was) I prayed unto the Lord, and besought him, and with my whole heart I said, O God of my Fa­thers and Lord of mercie, &c. Which prayer for that illuminating gift and Grace so ne­cessarie, might not very unfitly be transcri­bed hither, and used by all true lovers of light rather than darknesse; at least untill the Day-star shall arise in their hearts: ac­cording to which, true Believers may shape their course more steadily towards Heaven; but I shun prolixnesse.

SECT. VI. Of the Gift and guidance of Gods Spirit to­wards true Illumination. The abuse and true use of the same, and necessity of Be­lieving.

1. BUT the use or act of the grace of Faith resteth not here, but is won­derfully assistant to the naturall understanding in discerning the minde of God revealed unto us in his Word. For as the discreet and di­ligent Master doth not only set his Schollar, whom he teacheth to write, an exact and fair Copie to imitate and follow, but also guides his hand in the making the Letters and joyning them together, according to their true shape and order; in like manner doth he, whose Chair is in heaven, teaching the hearts, as his Instruments and Officers doe the eares and eyes of men below, to under­stand, receive, believe and act according to the Rule and scope prescribed. For man na­turally is apt to believe those things only which his Reason assures him of, but his rea­son (how acute soever) cannot demonstrate the Scriptures to be the Word of God, which we believe and must believe to be so, if we would be accounted good Christians: And having the Scriptures in that esteem, we can­not, [Page 52] out of our promptitude and acutenesse of wit, discerne clearly and readily many usefull things therein contained, without the direction of that great Authour, the Blessed Spirit, principall in the composing them. For 'tis truly said, The Scriptures must be understood by the Spirit that indited them. According therefore to the gifts and grace given unto Mee, doe they understand the mysteries of Faith, Rom. 12. 6. And to every man is given grace according to the measure of Christ, Ephes. 4. 7. whereby that light revealed shineth unto the true Believer, as out of a dark place. So that Christ continu­eth his wonted method to reveal such things to the ignorant and Babes, which is commonly denied to the wise, noble and Great ones in the world: untill such time as the simple and unlearned shall proceed so far as to for­get whence themselves derive that under­standing they have; for then suddainly it degenerates into folly: and men priding themselves, and transgressing the limits of modesty, humility, and subjection, to which they are called, become insolent, and contu­macious towards them that are over them in the Lord. For scarce can it be ima­gined, that God, like the foolish workman, should pull down with one hand, what he buildeth with another: or, as the wise Man saith, Ecclesiasticus 15. 20. give any man licence [Page 53] to sin: which he should doe, if he allowed fruitfull Hagar to contemne her Mistresse Sarah, not losing her dominion for want of what was given (and that by God him­selfe) to Hagar. And it is but too com­mon to all presumers of gifts exempting them­selves from the ordinarie method of Com­mander and Souldier, Leader and Follower, Teacher and Schollar, what was mutinously uttered and murmuringly against Moses by Mirian and Aaron, Hath the Lord indeed spoken only by Moses? hath he not also spo­ken by us? Numbers 12. 2. Revelations may be, and are given unto men, but not to such as are the worse for them; nor to them through whom the Church of God fares the worse. But most probably such egregious abilities are given by the subtil and Evill Spirit, who, if men that are evill may give Good gifts unto their Children as Christ im­plyeth, Matth. 7. 11. may also doe the same to his Children: Children of pride of minde, and disobedience of life, being of the same nature and complexion with himselfe.

2. S. Paul therefore sayes, 1 Cor. 12. 7. The Spirit (that is, the truly divine) is given to every man to profit withall. And this profit is mani­festly the profiting of the whole bodie of the Church of Christ; the advancing of that, and the thriving in Faith and Charity. So that whatever knowledge (as singular and [Page 54] admirable as it may seem to short-sighted Christians, who cannot see afar off) may be pretended prejudiciall to the Body of Christ largely taken, and to the glory of God in generall, but swelling the mindes of some particular persons, is far from an edifying faith, or knowledge, whatever specious ef­fect may be offer'd to the world thereby, causing admiration.

3. But notwithstanding such frequent mi­stakes, scandalous to the prudent, as insna­ring to the simple, such a Faith there is, and such an inward Light many times is given and added by God unto the naturall perspica­city of man, that the effect is wonderfull upon the minde and life of the simple, above the Learned. For the naturall man believes because he knows; but the truely spirituall knowes because he believes: and his belief is directed by a superiour power; agreeably to that saying of the Auncient, supposed to be in the Prophet Isaiah: Ʋnlesse ye believe ye shall not understand. For seeing a prom­ptitude and preparednesse in the minde to receive all impresses from him without di­sputings, or suspicions of errour, he will not suffer such honest and devout simplicitie to want his influence disposing thereunto: so that there should be no room or ground left for the faith of God to stand on the wisdome of men, and subtile ratiocinations of sophi­sticall [Page 55] heads. For many are the Mysteries of faith, not intelligible, and yet Credible divinely: which may be compared to well composed and well performed Musick; which, as the common observation teacheth us, is most sweet and pleasing in the next room; or at a competent distance: and yet we see few can content themselves so, but must needs be pressing, contrary to their own in­terest, into the companie of them who make it, and be viewing curiously, and perhaps touching the Instruments which yield it, though they have no skill in them. But the honest and faithfull spirit perswaded of the necessity of things to be believed, and conscious of its own infirmitie in making out the intrigues of Religion, acquiesces with Humility and Charitie in the things pro­pounded without endlesse discussions, which render them lesse credible many times, and bring lesse satisfaction than before. For the more a man argues, the more he may.

4. I have not a little wonder'd at the ex­pression and comparison apt enough to sig­nifie the vertue of an easie Faith, and the unhappinesse of curious enquirers into mat­ters of Religion without faith. It was of one who had the least measure of Christian faith of any of his age, as his works de­clare, intending to give a new scheme or modell of Philosophie and Religion both: [Page 56] infinitely ambitious of applause and disciples: to whom he promised great notions, and them more rationall than former Ages, or any Country but England, had been acquaint­ed with; but with so foul failleur in his first principles which he begged, and would with no patience suffer to be questioned, as scarce any unlucky Sophister was subject to. And surely suspecting that what he taught might be as coursely handled as he doth Scripture, and the very Creeds of the Church, i. e. with monstrous boldnesse, he would divert men from such attempts by such a fine similitude as is very serviceable in other Cases: As it is with him that is to take physicall Pills, for the health of his body, if he takes them into his mouth, and considering of them will needs chew them before he swallowes them, he will rather spit them out of his mouth, as vehemently disagreeing to his palate, than use them to his health: In like manner he who having delivered to him, by good and skilfull instructers, the wholesome principles of spirituall life and salvation, shall, as it were, grinde and chew them by his natural Reason to prove what manner of things they are, before he will receive them by Faith, will perhaps never take them down, but cast them out again, and with them more than them; the greatest part of all Religion, which before he disliked not. If this comparison [Page 57] ever fitted any man, it did the Authour.

5. But Reason, as the Renowned Romane Lawyer of old told us, The greatest in the world, is that which makes for Religion; and if men would but reflect upon their e­ver doubting Wit, and whither it at length hurries them, they would never trust it so far, nor give it so much rope and such loose reins as they doe. For, as is said, there being nothing more agreeable to Reason, than to acknowledge a Deitie; it more strongly followes, he should be worshipped: And if a man should be free to take his choice a­mongst the great variety offering it selfe to a man, methinks out of naturall reason, he should preferre the Christian Religion with all its circumstances and difficulties, before any other in like manner considered and examined. And so I should think, if by education ha­ving only common reason to guide him, he were indifferent, he should choose that which was revealed of God, and as revealed, ha­ving first imbibed that fundamentall prin­ciple of Revelation made alreadie by God, how he would be worshipped, contained in the Scriptures; and those as infallible Lawes, but lyable to fallible Interpreters and Judges: witnesse the palpable errours they are over­taken with who cry down all men for fal­lible, themselves tacitely excepted. By which sad experience appeareth the necessity of [Page 58] consulting God the Authour of his own Lawes, confidence in his Goodnesse and Grace, and an obsequious minde to be lead farther, and otherwise by him, than naturall reason can, or would manage us.

6. This credulousnesse was it which Pri­mitive Christians, and especially the Martyrs excelled in, and whereby they became in­vincible, and even invulnerable in their Re­ligion: and whatever the contemporary hea­then objected against it; and reproached them with as Barbarous, their own Religion (as mean as it was) could never be carried on or subsist long without: as might be shewed by instances. Nay, the Christian Fathers of the Church retorted that reviling upon themselves, in naturall affairs and ci­vill; as amongst many others, Arnobius did in this manner. Tell me, doe ye plow the ground, and fill it with varietie of Seeds, not believing that ye shall reap the fruits of your labours with increase, at the returne of the Season? Doe not you joyn your selves in Matrimonie, believing your Consorts will be chast and faithfull to their Covenants? Do you not endeavour procreation, hoping your Children will live, be toward and obedient? Doe ye not merchandize and sail into far Countries, hoping ye shall escape the dan­gers of the Sea and Land, incident to Tra­vailers, and returne with safetie and bootie to [Page 59] your own Country and Dwelling again? And doe ye not commit your bodies to the care of the Physician, when ye are sick, believing that he can, and will relieve your Dolours? And ye war also against your Enemies, presuming ye shall win the day. And doe ye not worship your Gods believing that they hear you and will answer you? Yea, and every School of Philosophie hath such as very rea­dily believe the Master of the Sect, without much arguing or contending. And why then should men so boggle at Christ and Chri­stianity, and so hardly digest them, because they can pick out many difficulties in it, for which they can give, or perhaps under­stand no sufficient reason, nor find easie reso­lutions?

7. But it was well replyed to this last ob­stacle of Faith in naturall Rationalists by Saint Paul preaching to the Athenians, Acts 17. 29. For as much then as we are the Of­spring of God, we ought not to think that the Godhead is like unto gold, or silver, and stone graven by art and mans device. Nor in­deed ought we to think that God is like unto man or any thing made by God: so as to bring down the notions of a Deity, and the manner of that he chooses to be wor­shipped by, to agree with mans imagination. To whom will ye compare God, or what likenesse will ye compare to him, saith the [Page 60] Prophet Isaiah? intimating unto us, that as God in matter and forme agreeth not with any created being, so neither in his will, acts, or outward operations is he to be mea­sured by any created Rule, or judged. But he is only Rule to himselfe, and us too, of believing and doing; and none understanding God cleerly and fully but himselfe; the un­derstanding which we have of him and his Will must be derived from himselfe, accord­ing to that expression of the Psalmist, Psal. 34. 5. They looked unto him and were ligh­tened, and their faces were not ashamed. For as it is in the same Book of Psalmes, In thy light we shall see light. Moses was thus en­lightened in his face even to coruscation, when he beheld Gods face; and that bor­rowed lustre communicated it selfe unto standers by, and beholders. So likewise God having discovered himselfe by his holy Word, by the eye of Faith stedfastly behold­ing him we are illuminated also, more clear­ly, fully and sublimely than by all the te­dious lectures of the wise ones of this world, wanting such assistances: as he that puts on Spectacles shall (if defective in his sight) see more, and better, than any of the same imperfection, who shall spend his whole life in reading over the learned Treatises of Op­ticks, or Art of Seeing. An experience of more than one or two, I could instance in, [Page 61] I-suppose may teach us, that when the Soule is truely devoted to Religion, which infi­nite surmises and suggestions would weaken and molest, they have heartily wished they had known lesse, and believed more; or that God would strengthen their faith, or weaken their reason; there being a kinde of naturall petulancie in unsanctified reason, upon all turnes, to give molestation to Faith, till it be silenced with strong resolutions of firmly adhering to our Christian Principles.

8. A man would think that much read­ing, and much learning, and profound know­ledge not only of humane stamp and order, but Divine, consisting in the knowledge of the Scriptures and the mysteries of the Kingdome of Heaven, and the snares of the world, and the deceivablenesse of sin, and the infirmities of flesh and blood, and the severall stratagems of the Devill, might se­cure a man from the severall temptations in­cident to our spirituall warfare. But all these be the Gifts and blessings of God, and very usefull to others as well as a mans selfe, and so very desireable; yet very often it so falls out, that they least of all suffice to en­counter the assailants spirituall the owner meets with in this world, but are profitable and serviceable to others inferiour to him. So that what we read, Ecclesiastes 1. 18. be­comes verified, He that encreaseth knowledge [Page 62] encreaseth sorrow: For as Great Empe­rourrs and Conquerours in this world, in­crease their Enemies as they enlarge their Do­minions: so that whilest they content them­selves with narrower Territories, they have fewer Adversaries, than when they have ex­tended their sphere to more, and remoter Countries: for then the orb without them, and surrounding them, is also much more large, and affordes more evill Neighbours readie at all times to infest them; so as a man dilates his knowledge, he shall start more difficulties warring against his faith, than those plain and honest Believers who in comparison of them, know very little. And as hard, if not harder a matter it is for men of great knowledge, to encounter all those objections which discover themselves to the learned, as it is for the more ignorant to withstand temptations occurring to him, fewer and weaker.

9. And in truth, neither the one nor the other suffices of himselfe to cast down imagina­tions (as the Apostle speaks, 2 Corinth. 10. 5.) and every high thing that exalteth it selfe against the knowledge of God, so as to bring into captivitie every thought to the obedi­ence of Christ. But God hath ordained cer­tain speciall Intellectuall gifts, whereby man is assisted in his course and conflict in this world: which are usually termed the seven [Page 63] Intellectuall Gifts, illustrious in Christ in the first place, and derived unto his faithfull members from him the head; mentioned by the Prophet Isaiah, Chap. 11. such as Quick understanding, Wisdome, Counsell, Might or Fortitude, Knowledge, and the fear of the Lord: and if there be any others distinct from these, (into which quarrell I will not now enter) surely they are the speciall gifts of God, given unto man for his instruction, direction, guidance and assistance in the affairs of his soule.

SECT. VII. Of Illumination reflexive, whereby a Christian soule comes to the knowledge of its selfe, in its Spirituall state.

1. BY the Book of Nature a man attains to many rare and usefull things, and especially of God; and by common reve­lation in holy Scriptures may the mysteries of God and Godlinesse be made known unto him: all which may be said to be necessary and usefull; but scarce otherwise than as they lead him to the knowledge of himselfe and the state of his soule towards God; to which a twofold Revelation is required. The first common to all Christians, declaring [Page 64] the Doctrine of Faith and rules of holy Life, principles of well believing and doing. But the second we are taught to be more neces­sary than the first; that is, such a know­ledge, or rather sense of a mans particular and inward man, which tends to a censuring and condemning himselfe, or a peaceable and comfortable perswasion of such a state of Grace and Gods favour as ends in immortall Blisse.

2. And as our Saviour Christ saith, What will it profit a man to gain the whole world and lose his own soule? So may we say, What will it profit a Christian, to know the whole world and to be ignorant of his own soule? For to know the Heavens them­selves and their nature and number, and various motions, is no heavenly knowledge. And to know God himselfe by extraordi­nary speculations, is no Godly knowledge of it selfe; but the knowledge of a mans selfe in the particular relations he hath to God, and Christ the Son of God, and Saviour of the world, and of himselfe especially. For this knowledge, God seems to reserve to himselfe, to be communicated at his pleasure. For as Christ himselfe teaches us, Matth. 11. 27. No man knoweth the Son but the Father, and no man knoweth the Father save the Son, and he to whom soever the Son will re­veale him; it may no lesse truly be said, [Page 65] No man knoweth himselfe in his Religious or Spirituall capacities, but he to whom God hath revealed himselfe. For this kinde of knowledge a man is as averse to, as he is prone to naturall knowledge by industrious speculation. For who desires to finde an hole, or spot in his own Coat? Yea, who can patiently be told of any blemish in his Face, that his Nose is too bigge, and that his Eyes are too little, or that his Face is pimpled and high colour'd, or that his Mouth is too wide, or that one Leg is shorter than another, or such like imperfections of nature or deformities? And the minde and soule being more neer unto us, and valued by us than our visible parts, much more troubled are we, when any defect is in them noted. For as it is observed that Nature hath made all men handsome enough in their own opi­nion, as to their outward person; so hath it made all men wise enough, vertuous enough, and holy enough: And though a current principle of Religion teaches many men some­times, and upon some occasions, in a man­ner to acknowledge their weaknesses and imperfections, yet if another affirms the like things of them, they are much molested and offended, conceiving some ill will, or spite to be the cause of such censures. And men doe naturally but jest with themselves to others, when they undervalue themselves, in hopes [Page 66] and expectation that such as hear them will take an occasion from thence to refute them by the return of praises and commendati­ons of their worth, for that very thing in which they disparaged themselves, more than recompensing such defects.

3. Religion then, and that not in Books but written in the tables of the Heart, and affecting rather than advising, can alone suf­ficiently imprint in a man the knowledge of himselfe towards God: to which notwith­standing a good preparation is made by Gods Word, untill the Grace of God and Illumi­nation truly supernaturall shall open more fully the eyes of the understanding, as Saint Paul speaks, to a more perfect sense of a mans selfe, by the consideration of these Five things, What we were not: What we were: What we are: What we ought to be: and What we certainly shall be hereafter.

4. By what we were not, I mean, that once we were not at all: which Divine Re­velation hath only infallibly taught us and determined, above the Philosophie of some, and against the Philosophie of others: And once it was, that not so much as in the loyns of Nature man was to be found; as all we at present may be said to have been in the loyns of Adam, before we ap­peared in the world. For Adam himselfe was no where amongst naturall causes to be found, [Page 67] in the most slender being of all, untill God had produced him absolutely: nothing of it selfe producing only nothing; and being worse than that vile lump of earth out of which man was shaped; all these things concurring to humble man upon the re­view of his base extraction by his Mothers side, and being no better by his Fathers side, God Creatour of all things, than other ugly and odious creatures in his eye; but much the worse, as the masse of humane flesh be­ing leaven'd with the vain cogitations of the minde, and inordinate concupiscences and affectations, corrupted himselfe above other creatures, and by that contagion in­fecting him. With what great blushing and confusion then should we reflect upon our frustrating Gods designe and order, which being to be exemplarie in vertue and obe­dience to God, unto other inferiour Crea­tures, have render'd them more vile and dis­orderly. And which is more lamentable, as it is most shamefull, in the state degencrate into which man is fallen by his free frailty, for man to be more puffed up, and fansie to himselfe an Empire, even while he is tyran­nized over by the rebells of his own brest, this is that which requires his severest exa­mination and judicature of him; and not, as the common manner is, with modester Christians, to shuffle up accounts between [Page 68] God and the soule, (others taking little no­tice of one way or other, their past perfe­ctions or present imperfections) and to con­fesse we are all to blame, we have all sin­ned, and are fallen short of the glorie of God, and that we generally carrie about us a bodie full of spirituall infirmities, and sub­ject to failings and falls. But these things touch us not more particularly; or, that be­sides the confused masse of sin acknowledg­ed to dwell in us, we have some proper and speciall passions, or addictions to sin, this we either cannot discerne in our selves, or through selfe-conceitednesse naturall to all men, we will not understand, untill a Light from heaven (as it happened to St. Paul) though not in that outward and miraculous manner, but by a certain tacite splendour and illumination, all the recesses and dark corners of the soule are discovered, and the foulnesse of them manifested in particular.

5. For as it happens to the poor Cotta­ger, or simple carelesse Tenant; while the Houswife is alone with her own plain com­panie only, she sees little or nothing amisse in her House, it is clean enough, as it seems to her selfe; and all things are set in order, and place convenient enough to her liking; but it chancing that she is surprised by some Great and delicate Person coming into her habitation, or that her rich and fine Land­lord [Page 69] comes into her House, then presently she lookes about her every way, then she sees nothing is clean enough, handsome e­nough, or in place and order good enough; but complains how she is taken like a Slut: So falls it out in Divine matters, and with the carelesse and secure soule, while she looks only on her selfe, and compares her selfe with her selfe, as St. Paul speaks; or per­haps with other of the same rank with her selfe, she discerns very little amisse within her selfe; but Christ our Lord, and the Holy Spirit the light of the minde and searcher of the heart coming into it; then she begins to apprehend her own uncleanlinesse and de­fects; then is she sensible of her disorders, foulnesse, and even Sluts corners; and begins to lament her state, and confesse her errours, and beg pardon for her unfitnesse, and un­sutablenesse to the Divine presence; A live­ly instance whereof, holy Job may be in the Old Testament: and Peter in the New; both eminent Saints. Job had discoursed freely and confidently of God and his wayes, and justified himselfe to a high degree before him. He asserted his own innocencie and cleannesse before him, and men: Yea, God himselfe vindicated him from the calumnies of Satan, saying, Job 1. 8. Hast thou consi­dered my servant Job, that there is none like him in the earth, a perfect and an up­right [Page 70] man, and one that feareth God and es­cheweth evill? But notwithstanding all this, God drawing yet nearer to him in a disco­verie of himselfe, and Job to himselfe, we finde Jobs note changed to this, saying, Job 42. 5. I have heard of thee by the hearing of the ear, but now mine eye sees thee, there­fore I abhorre my selfe and repent in dust and ashes. And in like manner St. Peter; Christ manifesting himselfe at the miraculous draught of Fish, cryed out suddenly at the apprehension of his own vilenesse and im­perfections, Luke 5. 8. Depart from me, O Lord, for I am a sinfull man: not sustain­ing the presence of so holy a Master, un­der the sense of his own unholinesse, then chiefly appearing to him.

5. And thus particularly informed and affected, the soule not only judges sin in others to be sin, but in it selfe exceeding sinfull: not only believes that Anger, and Malice, and censuring, and slandering others, that unclean acts, that light, wanton, and car­nall thoughts are evill in others, but in it selfe; that immodest words and gestures, unkinde, sowr, froward behaviour and looks doe ill become others professing the Gospell, which sweetens sowr blood and carriage naturally, so far as may consist with sobriety and gra­vitie, but in its selfe too; and disposes to a change of temper, knowing what St. Paul [Page 71] saith, Galat. 5. 22. That the fruit of the Spirit is love, joy, peace, long-sufferance, gentlenesse, faith, meeknesse, temperance: And that the Rule of Justice given by Christ, Matth. 7. 12. Whatsoever ye would that men should doe unto you, doe yee even so unto them, extend­eth to the regulating of outward looks and behaviour, which should be no other to­wards others (distance of Relations being ob­served as becometh) than we expect from others towards us. And so in all other vices flesh and blood is subject to, even lesse ob­servable, the good man first condemns him­selfe, being more quick-sighted in perceiving, and severe in censuring himselfe than others.

6. And upon, and together with the sight and sense of a mans imperfections and pra­vities, doth the Day-star arising in the heart direct to the exercise of the contrary Ver­tues both Morall and Evangelicall; and such a transformation by the renewing of the minde, whereby, as the Apostle speaks, we may prove what is the will of God: and that the will of God is our Sanctification, as it is said, 1 Thessal. 4. 3. And that Sancti­fication consisteth in a conformity to the Image of his Son: wherein the illuminated minde may perceive all the lines or Linea­ments of the new man, and the forme of true Godlinesse. So that as he that copieth out an exquisite Picture, or he that draweth [Page 72] to the life must have a clear eye, and that eye must be constantly fixed on the Patern before it, which is to be followed; in like manner, in the spirituall Fashioning of the Soul to the Grand Example Christ, a perpe­tuall and strict eye must be had and fixed on him; whereby it will appear, what of the naturall stone is to be knocked or pared off by mortification, what is to be done to­wards conformablenesse to the Image of Christ.

7. And to this also conduceth much what is mentioned farther concerning our future state of happinesse or misery hereafter, and the vanity and fallacies of present enjoyments and possessions, which latter seem to an un­enlightened eye, great and corpulent, being in truth but shadowes; as the former, to the eye of the understanding opened, solid and weighty, and to be considered above all things. For we dye but once naturally, and are not like the hearb, or flower, or plant which flourisheth in its season, and in his season fades and dies, with an aptnesse to return again to its former perfection, even to many such vicissitudes: the tall Cedar, or fine Flower, in his own estimation, Man, necessarily and naturally tending to decay and ruine, Dies once and where is he? saith Job, Chap. 14. and by no sent of waters buddeth again, or riseth from his cold bed [Page 73] of earth, till the heavens be no more: and ariseth by an Allmighty power, but no more to return to his place and condition, to amend what he before had done amisse, or so much as to repent fruitfully of what he formerly offended in. How then doth it concern every true Believer to be serious with himselfe, and standing assured there is no Sabbath of pleasure here, suddenly all our vaine imaginations of sensible delights here, are surprised by the shadowes of our approaching death, overtaking, and extin­guishing them: and that being come, there is no redemption of our mispent dayes, no recovery of our voluntarie losses of the trea­sures of temperance, sobrietie, chastity, mo­desty, meeknesse, charity, good works, and devotion towards God. Can any that hath his senses (I say not, that wit which such in­considerate worldlings too often, but vainly vaunt of) run such a notorious hazard as this, in pursuit (as Children of Butter flies) of the emptie and perishing vanities, and foul­ing (even in this life) their Fingers in catching these worldly pleasures.

8. And why should I adde the conse­quences of such evill infatuations, and choice, as is made here by such whom the God of this world hath blinded? Doth not even Nature teach us, that there is a reward of Good and Evill? And doe not our senses [Page 74] or common observation teach us, that that reward is not precisely or constantly dispen­ced in this life, but very often all things (as it is in Ecclesiastes) befall all men alike; him that sacrifices, and him that sacrifices not: which the Divine Wisdome hath so or­dered, that men might erect their mindes and direct their hearts to the state after Death, and stead fastly believe and accurate re­muneration both of good and evill; and that sevenfold, to what men suffer or enjoy of all the labour or pleasure taken in this life, in pursuit of Good and Evill. This our Christian Creeds would have us perfectly setled in: This the Holy Scripture often in­culcates unto true Believers: And the Wise man saith, Ecclesiasticus 7. 36. Whatsoever thou takest in hand, remember thy latter end and thou shalt never doe amisse: Know thy selfe and present frailties, infirmities, and vain inclinations exposing thee to sin and errours. Remember the great end thou wert placed for in this world; Remember the inevitable stroke of Death destroying this Body, and the inevitable Resurrection restoring it again to never-dying joy or miserie. Know and believe these things, sound­ly and effectually, and thy selfe thorowly, by a spirituall Philosophie making thee wise to vertue and godlinesse here, and to salva­tion hereafter.

To the attaining this Divine Know­ledge of a mans selfe, some of the wiser and soberer Philosophers, and much more, an­cient and holy Fathers of the Church, doe often exhort others and exercise themselves, at the conclusion of the Day, revolving in their mindes, what they had done, and what they had not, the day passed: and all this discerning themselves, and judging their acti­ons impartially, they might adjust the ac­counts between God and their own souls; and as the Tradesman desirous to thrive, of­ten turns over his Day book (as he calls it) and his Debt-book, the better to understand whether he thrives or runs behind-hand in the world, so every prudent and thrifty soule frequently reflects on its selfe and actions; what he hath laid out, and what he hath taken in to its advantage, or prejudice. If the good Emperour bewailed his hard hap when he upon reflexion upon what had pas­sed one day, said, My Friends we have lost a day: how much more reason of lamenta­tion may inconsiderate and dissolute Chri­stians ruminating upon ill-spent time, say, My Friends we have lost Eternitie, we have lost our Souls, or at least forfeited them so far as may not be regained without true and timely repentance, and renovation, nei­ther of which can be obtained without dis­cerning our selves; nor that, without search [Page 76] made into our selves, nor this without re­flexions made upon our selves, nor this with­out Illumination, nor Illumination of this nature, without devout imploration of the Father of Lights from whom cometh every good and perfect gift.

SECT. VIII. Of Revelations or Illuminations extraordinarie by Spirits: and the discerning of them: with the use of such Revelations.

1. BUT hitherto have we treated of such Light and Knowledge, which God, in the ordinary course of his Covenant with Man, generally vouchsafes unto him: Now we proceed briefly to consider the Extraor­dinary way of Illuminations; and (as Saint Paul speaks, 2 Corin. 12. 1.) come to Visions and Revelations in the Lord. For that such there have been, and such there may be, who ever believes the Holy Scriptures, must not deny; and whoever will allow any credit to Ecclesiasticall Histories and Traditions, can­not denie. I know God hath given us a sufficient Rule revealed in his Word, and so sufficient that we ought not importunate­ly to seek for such extraordinarie manife­stations of himselfe; yet hath he not so far [Page 77] tyed his own hands, as he hath our luxu­riant appetites after knowledge, which tran­sported our first Parents, and darkened, and degraded them; but having distributed to every man according to the measure of his Faith, he, of his undeserved, and unexpect­ed liberality, casts into our dimension, the overplus of immediate Illuminations. The gift of Prophesie before Christ; and the fre­quent grant of Visions to the beloved and honoured Patriarchs before the Law of Moses, manifestly prove this beyond doubt or ex­ception. Of which reasons are endeavoured to be render'd by the subtile and learned, not belonging to this place. But as for Prophets and Seers, after the Law given, they were not only the Life and vigour of the Law so delivered, which otherwise might, and too often did lie languishing and neg­lected; but so many speciall intimations of the minde of God to his people, which be­came a Law likewise to their Posterities. And we, upon whom the ends of the world are come, as the Scripture speakes, 1 Corinth. 10. are entred into their labours and Lights of Revelations; and that with the advan­tage and accessions of more cleer and plen­tifull Revelations than the world before had been acquainted with. And with this Bodie of Divinity or Divine Revelations, we may safely, and ought thankfully and modestly [Page 78] to acquiesce: not despising Prophecyings, as the Apostle advises, consonant to that known Rule given us. And that these materiall Revelations (as I may so call them) are not so full and manifest, as to make all Il­luminations superfluous and fruitlesse, even the precisest admirers of Scriptures will grant; themselves laying speciall claim to accessorie Revelations or Inspirations. And an eminent instance to this purpose is given in the two Disciples travailing to Emaus, Luke 24. who understood the Scriptures, we may suppose, as well as others, generally; and to help them therein, had acted before their eyes, what was before prophesied of Christ, and yet could they not understand nor believe the Scriptures, untill Christ ex­pounded unto them all the Prophesies from Moses and downward, concerning himselfe. And upon the same occasion of the other Disciple not believing, Christ, ver. 45. is said to open their understanding that they might understand the Scriptures: which gift of God (as hath been touched before) will never cease to be usefull to the same ends. For the office and gift of the Spirit shall never cease, untill the Saints and Servants of God come to contemplation of God face to face: and Christ hath deliver'd up the Kingdome to the Father.

2. A great instance whereof, though perhaps a little digressive, we have in one of the most fundamentall Articles of our Faith, questioned by that wretch Socinus and his followers, directed only by their private naturall wits: Upon the words of St. Johns Gospell, Chap 1. v. 1. In the beginning was the word, and the word was with God, and the word was God, we believe that God be­came Man, and the second Person in the Tri­nitie Incarnate. And some naturall Philoso­phers (as the famous Emilius the Platonist) by common understanding discerned a Great Mysterie of the Deitie to be intended there­by; but that unnaturall Christian Socinus could not, or would not apprehend so much; the reason whereof may be that given by Christ himselfe, John 9. 39. For judgement am I come into the world, that they which see not might see, and they which see might be made blinde. They who have nothing to helpe themselves but mere naturall light, may sooner come to the light of Religion, industriously and modestly using that one Talent deliver'd to them: but they who stand upon termes with God, and refuse all other information besides naturall rea­son, shall fall by the folly of their presump­tuous knowledge. This is the ordinary fate of such persons puffed up with their fleshly minde.

3. So on the other extreme, divers Chri­stians having heard and read of extraordinarie Revelatious imparted by God; and looking upon the Light without, the Scriptures, as a dark and dead letter, in comparison of ex­traordinarie and Inward Light, ambitiously aspire to that, and credulously flatter them­selves, not without ostentations outwardly, that they are priviledged thereby, to their ruine: answerably to the excessive curiosity of the Greatest of the Heathen Philosophers, who having passed the bounds of vulgar ca­pacities, were pricked forward with immo­derate studie of such secrets of Nature, which they found they could not attain to but by commerce with Spirits; and therefore, with many vain and vile rites were tempted to combine with them in such pursuits of knowledge. So that it is observed by Learn­ed men, very few there were of them, who had not his familiar to assist him. And I have often and much wonder'd with my selfe, whence it should proceed, that evill and naturall men should so easily and rea­dily obtain the conversation and assistance of evill Spirits; and good and spirituall men, so rarely obtain without delusions, the co­operations of Good Spirits, or Angells for their more perfect Illumination and directions. Yet at length, I satisfied my selfe with such an account as this; not knowing how it may satisfie others.

4. The ground of all Divine Presence I take to be Puritie of heart and affection, which is so rarely and hardly attained unto, as to make the soule susceptible of such an Harbinger: and therefore no wonder that Gods Spirit should estrange it selfe from such as are not purged according to the rate at least of humane frailty, from their un­cleannesse of flesh and spirit: But wicked spirits stand not so much upon such prepa­rations and predispositions as those; though, to conceale from men what their reason would teach them to lothe them for, there constantly were used certain Ceremonies pur­gative, (as they supposed,) disposing to pre­tended purity: as Poets have taught us. And even in the Apothegmes of the Fathers in Olympius a devout Hermite; we read of a certain Heathen Priest, who entring into the Cell of a Christian Monk, who li­ved in great austerity and Devotion, de­manded of him, whether God did not in extraordinary manner reveal Mysteries to him; who answered, No. 'Tis strange, re­plyed he, that so it should not be with you taking such pains: whereas we seeking our God so, finde answers and see mysteries: therefore sure it must needs be (said he) that your hearts are not clean before him: which the Christians wondering to hear from him, confessed it to be so indeed. But did [Page 82] that Heathen Priest perswade himselfe, that their hearts were cleaner than the Christians? It may be so: but the truer reason was, that their god, (so free of his Oracles and Revelations) was not so clean himselfe as the Holy Spirit by whom Revelations are given unto men; and therefore might be more forward to afford an impure heart his im­pure companie. Their cleannesse consisted in carnall abstinences; such as they write that great Magician Apollonius Tyaneus to have excelled in, and to have had commu­nication of Spirits. But purity of minde and unroyled and undisturbed Passions are that wherein such Christian purity doth con­sist, which disposeth to, or at least goeth be­fore Inspirations truly Divine, and spirituall Illuminations.

5. Another reason why evill Spirits are so officious to attend their Confederates; and the Holy Spirit not so signally present with Holy Men, may be, the purity of in­tention required to the Spirit of God, more than to deluding Spirits. For no more or greater impediment needs there be to the entrance of the miraculous Spirit of God, than a passionate thirst after Revelations and Visions, which imply a mislead understand­ing, not rightly judging wherein consists true Divinenesse; but supposing that Gifts pro­ceeding from unmortified curiositie, and [Page 83] tending to vain glorie and elevation of a mans, minde above others, render a man spi­rituall, which God, who scattereth the proud in the imagination of his heart, and exalteth them of low degree, Luke 2. 51, 52. most of all de­testeth, and will not be accessarie to: but rather delivers him over to Spirits answe­rable to his appetite and humour, which shall deceive and abuse him. A famous in­stance whereof we have in this Nation in the last age, of a man very Mathematically learned, and not wanting in other Sciences: very retired in his Life, and exemplarie in his conversation, with Devotion extraordi­narie towards God: but being ardently set on Revelations, and seeking Oracles from Spirits, obtained his end so far as to have Spectres presented to him, through Glasses, and certain answers humouring exactly his superstition and curiositie; so that he could not consider, that it is without precedent Divine and of God, that female Spirits should appear as sent from him; and that such theatricall gestures and speeches could not consist with the Majestie of God, or the so­lemnitie of his Angells sent by him: so that the large Volume of such like Impostures re­main to this day as a monument of his in­fatuations, and a Rock to such as shall sail by such Compasses. It is above an hundred years since this Delusion disturbed England, [Page 84] and other parts of Europe too, especially Germanie. But not many yeers are passed since a more prodigious one of this kinde was afforded us in Scotland, by a phanati­call Major, allmost Sainted by the vulgar Innovatours in Religion, for his well-mana­ged hypocrisie and stupendious gifts of Prayer extemporie; so that no lesse than Simon Magus, he of a long time had bewitch­ed that unhappie people to an obduration in an inveterate Schisme, and admiration of his Illuminations; untill his iniquitie was found to be hatefull, as it is Psalm 36. and such a discovery of his bestialities and dam­nable practices, as are not to be uttered by chast mouths, or heard by chast ears.

6. These and such like specious preten­ces to spirituall Illuminations ending in such scandalous events, have put wise and grave Heads upon the Doctrine of distin­guishing of Spirits, as they informe or pos­sesse men: having so just warrant as such sad experiments minister'd, and the precept of Saint John, 1 Epist. 4. ver. 1. Beloved, believe not every Spirit; but try the spirits whether they be of God, because many false spirits are gone out into the world. And to this end I hold it usefull to distinguish three kindes of Illuminations: the first mere­ly Speculative, representing unto the minde fine and rare objects, and heavenly [Page 85] Scenes of God himselfe, and Christ, and the Virgin Mary, and Quires of Saints, and such like; not at all tending to edification of him that hath them, or of any others. This sort I should think to be generally vain and illusive; as tending to nothing so much as the swelling of a mans minde up with conceit of his being a favourite of Heaven. This that prudent holy Man saw, mentio­ned in ancient Histories: When the Devill appearing to him with a glorious retinue, representing Christ, and the good Angells attending him; Saint Itor (for so was his name) demanded what all that meant? An­swer was made, by that Lyar Lucifer, that he was Christ, whom he had so faithfully served, and was come to refresh and com­fort him with the manifestation of his pre­sence in that resplendent manner. Christ come to me, said he? I desire not to see Christ on earth, but in Heaven: and him I there daily worship and enjoy; whereupon the Devills Stratageme not succeeding, he with his Complices is said suddenly, and with shame, to have vanished. The like doth Gerson (Of the Tryall of Spirits) relate of another Holy Man, to whom none other, but the Devill appeared in the forme of Christ, telling him, that he was Christ: but he believing him not, clapt both his hands before his eyes, and said, I will not [Page 86] see Christ here upon earth! it suffices me that I shall one day see him in Heaven. And Sulpitius Severus in the Life of Saint Martin tells us, that upon a time, an Apparition very splendid being made to him, resembling Christ; he flatly denied to behold it, saying, I will not see Christ any otherwise than as he appeared on earth, crucified. From whence may be, it is, that moderne Revelations and Visions pretended of Christ and the Virgin Mary, are much framed after this Pattern, yet often also otherwise, and with the same pro­bability and use. It seems to me therefore a very good argument of an evill Vision, when such are sent only to be admired and star'd on. And when a strong desire in men, not otherwise evill, to be partakers of strange sights and Revelations possesses them, it is probable enough, that God may punish their carnall fondnesse of that nature, with deli­vering them over to such delusions of Spi­rits, ready enough to doe their office of de­ceiving.

7. Secondly, From the matter of Reve­lations, judgement may be competently made of the Revelation it selfe; whence it cometh and what it is. For in our Religion to­wards-God, we must alwayes build upon some such firme and unshaken foundations given us by Christ in his Revealed Word, whereby we are to try all extraordinary [Page 87] Illuminations, or Visions, or Revelations. So that whatever shakes or weakens those prin­ciples given us, must not be allowed to pro­ceed from God, but from our vain imagina­tions, or the subtile blandishments of the Tempter. To deny Christ come in the flesh, was in Saint John's age a signe of an Anti­christian Spirit. To subvert the Doctrine of Christ, and the silencing of Moses his Law; To abuse Christian Libertie, to an oc­casion of the flesh. To break the bond of Unitie and Christian Charitie, by disowning and contemptuously disobeying Governours for every frivolous matter, and such like, was, in Saint Paul's dayes, lookt on, and taught by him, to be inconsistent with a Gospell Spirit, or sound Revelations, and such, that though an Angell from Heaven should teach such contrarietie to Christianity, he was to be Anathematized. There must be therefore, as judicious Authours tell us, the like forme in all sound Revelations to us, as was found in Christs, at the time of his Transfiguration; there must be Moses and Elias joyned with them: that is, the Law and the Prophets, viz. the Word of God vouching them.

8. A Second sort therefore may be such Visions as are partly Speculative and partly Practicall, having indeed extraordinarie Dis­coveries, but not resting there, but tend­ing [Page 88] to good or evill: by which, their good or evill natures may be discerned. For as much as God cannot denie himselfe, as the Scripture assures us: neither may he by Extraordinary intimations warrant us to doe that which ordinarily he forbids: so that they, as pretended Prophets, may be known by their works, as Christ tells us. For though the Devill may doe good sometimes, (at least in appearance) yet God never doth evill: neither (as Saint James saith) tem­pteth he any man so to doe. To Preach therefore against Truth; to pray against E­dification of the whole Body of the Church, with a seeming advantage to some few; to Prophesie without Rule, order, or subjection, is to bewray the bitter fountain from which such sweet waters flow. And though the Devill may sometimes speak as well as fore­see the truth, God cannot at any time speak what is untrue. When therefore pretended Lights and Visions fail of their due event and end, it is certain that that Light is from him that transformes himselfe into an An­gell of Light: but is not so in trueth. And this was the Character God himselfe gave unto his own People the Jewes, to preserve them from Impostures and delusions of false Prophets; and by which they were wont to try and judge of Prophets, Deuter. 18, 22. When a Prophet speaketh in the name of the [Page 89] Lord, If the thing follow not, nor come to passe, that is the thing which the Lord hath not spoken, but the Prophet hath spoken it pre­sumptuously: thou shalt not be affraid of him. But in some cases the signe was to be judged by the matter, and not the matter by the signe; viz. When the extraordinary Revela­tion tended to the subversion of the funda­mentall points of Religion, as is said before. For so we read, Deuter. 13. 1, 2. If there arise among you a Prophet and a dreamer of Dreams, and giveth thee a signe or a Won­der: And the signe or the Wonder come to passe, whereof he spake unto thee, saying, Let us goe and serve other gods, which thou hast not known, and let us serve them, Thou shalt not hearken unto the words of that Pro­phet, &c. So that we may see from hence, that Visions leading to superstitions, doe not so much commend these, as these con­demne them.

9. Again, as it is with Diamonds and o­ther Jewells, generally of great value, when they are scarce and rare, but being brought in heaps, and common, are either counter­feit, or lose their wonted worth; so is it with Visions, Raptures, and extraordinarie Il­luminations, where they are common and familiar, they may lose their esteem and re­putation, and be reduced to the Classis of Diseases, and the sublimating of the under­standing [Page 90] to strange apprehensions and speeches incident to bodily inflammations, of which, notable instances and many are extant in the reports of Physicians, as well as them who treat of Possessions. And I can think little more reverently of the frequentation of Visions and Revelations celebrated in the Lives of those three famous Women pub­lished together, viz. Hildegardis, Elizabeth, Micthildis: which afford us such instances by bushells, as it were; I will not instance in Jacobus de Voragine his Golden Legend, nor Caesarius Heiberstachius, as I could, to the great disadvantage of that Cause which was intended to be advanced thereby; as such, at which the modester and graver of the Roman Communion need not any other to put them upon blushing at; they doe it of themselves. But when I read in the Visions of Katharine of Sienna sainted, a perpetuall storie of God himselfe appearing to her, and preaching in person to her, almost through the whole book, (though I like the Sermon very well, and must needs acknowledge the Documents deliver'd to be many of them very Divine and usefull) I cannot assent un­to the Scene there given us. If these Reve­lations, (as we say of Phanaticall and pre­tended Inspirations and gifts of Prayer in Publick) were so Divine as reputed and affirmed, why doe they not become Cano­nicall? [Page 91] Why are they not equallized to the Holy Scriptures? But things are not come to that height, thankes be to God, unlesse with them who glorying immodestly of a Light within them, and the Word and Will and Wisdome of God given into them, con­temne the written Word; themselves, for this very reason, becoming suspected, convicted, and detestable.

10. But those Visions which are so pra­cticall and grosse as that they end, as in their consummation, in the gratifying of our senses outward, and them the grossest, over­throw, in my opinion, the spiritualnesse, and even the honesty of Revelations, and notably shake the reputation of that Religion which countenances them. If it were recorded only in an unapproved Author, what I finde in the Sermon of an emi­nent Preacher, Granatensis, Vol. 5. pag. 387. concerning the same Katharine of Sienna, Granatens. Vol. 5. Conc. 3. in Cathar. pag. 387. it might have been lesse scandalous, to read of the great and frequent familiarity between Christ and her, so that termes of wooing passed between them for a long time, till at length, she was sensibly espoused to him: but what were the consequences of that Wedding, I know not. This, to my apprehension, is a true consequence of such Revelations, that it must be the Devill rather than Christ that [Page 92] so appeared, and led away a silly Wo­man laden with sinne in the midst of her profession of Sanctity, or that these Tale­mongers have shamefully belied that repu­ted Saint. And on the other side, the like instances might be given of such who were so vehemently devoted to the Virgin Mary as to win her love so far, as to condescend to suffer her breasts to be handled by her Saints. A little more cleanly and credible is that story in the Remains of Gregorie Thau­maturgus Bishop of Neocaesarea, of an Expo­sition of the Faith which he received from Saint John the Evangelist, by the meanes of Mary the Mother of God. But the Roma­nists themselves are so modest (we thank them) as not to hold it to be the same we now have under that name. And we are so bold to tell them, that their Visions, Mi­racles and Revelations, so much sometimes with the ignorant sort boasted of, have done them more discredit with the wiser, than good, or honour.

11. And to these another note of true and false Illuminations and Alluminations, (which I may call all outward Discoveries made to the senses) may be that made by the observation of the Masters of such Learn­ing: That in the true and near approach of God and his Holy Spirit to the sense out­ward, or minde inward, first great trouble, [Page 93] surprisement, consternation, and deep humi­liation are wrought upon the spirit of him the Lord vouchsafes so to honour with his presence, as it appears by Ezechiell the Pro­phet, Daniell; and before them, by Manoah: who were struck with dread and confusion at the Revelations made unto them: as like­wise was the Blessed Virgin, at the aspect and Annunciation of the Angell Gabriell, but in the winding up and conclusion, they were all refreshed and comforted aboundant­ly. On the contrary, the specious Pagean­try and Insinuations of Evill Angells are be­gun with great delight of the deluded minde; and in the conclusion, bring shame, sorrow, and confusion: answerable indeed to the method of the tempter in all other Cases: in which the good Wine is brought forth first; of which when men have well drunk, followes the bad: but Christ first sets be­fore his faithfull servants, the bad, and keep­eth the best to the last of all: that he might humble thee, and that he might prove thee, to doe thee Good at the latter end; as it is said, Deuteron, 8. ver. 16. Brisk, Pert, and vaunting are the gifted by Evill Spirits, re­flecting upon such their perfections above others; but modest, humble, and grave are they who are indeed taught of God.

12. And thus having briefly prepared the true Christian with a prospect given him of the nature, use, and necessitie of true Spirituall Illuminations, translating him out of the King­dome of darknesse into the marvellous light of saving Knowledge and Faith, before due progresse can be made to the life and power of Faith in holy Conversation; and likewise shewed the hazards of miscarrying through mistaken Light; I proceed to the Second Part of Christian walking with God, by walking according to that Light, consisting principally in Spirituall Purgation or Sancti­fication.

SECT. 1. That Action and good Works must be added to true Knowledge, and Believing. And of the distinction of Sins to be purged.

1. AS Light was at the first Creation produced by God, as an Introdu­ction to his Six-dayes workes; so hath he continued that light to all his Creatures, but especially Man, the greatest Artist of all other, to the better discharge of those Acts and Offices assigned him in the few dayes of his labour in this World. And [Page 100] according to his gift in workes of Nature, hath he provided a proportionable light of Understanding and Faith, to give him Means, Rule, and Opportunity to work the work of God, and that especially, upon his own soule: to the end it may draw near unto God both in likenesse of perfection, and fruition of blessednesse. For the Image of God de­faced by our Apostacie, having contracted many and monstrous deformities, the great businesse we are to be imployed about, is, how to refashion our selves to that Grand Patern, which became visible to us by the Incarnation of Christ, the brightnesse of Gods glorie, and the expresse Image of his Father: So that as we see it is with Sta­tuaries, who are to make an accurate Image out of a rude and naturall stone taken out of the Quarrie, what light is necessarie, what judgement, what diligence, by little and little, to chip and hew away all irregular parts, and roughnesse, till the intended forme riseth out of it; so must it be with every good Christian, to whom God hath given his Light to work by, and Instruments to work with, and matter to work upon, his own soule; over-grown and mishapen and wholly out of order and rule; as taken out of the common rock of Nature.

2. God therefore hath set up his Holy Word amongst us, as the Greater Light to rule the Day: according to whose Illumina­tion we should direct and rule all our acti­ons: and not, contrary to our Saviours ad­vice, put it under a Bed, or under a Bushell, that is, not under the bed of slothfulnesse and lazinesse, nor under the bushell of world­linesse, and secular businesses, and traffickings; whereby men are wont to make use of the Scripture the better to advance worldly pro­fits, as hypocrites doe: or sweetly to flatter themselves that they know much: as if the gifts of God to us, were service done to him, and he were so well satisfied with the talents committed to our trust, that he would never require any thing from us; or perhaps some lipp-service, whereby with religious Discourse, we move others to think well of us, were to be good and faithfull servants to him, though we remained unfruitfull: as if he that gives aym to another should perswade himselfe, that he had hit the mark himselfe. But the Holy Scriptures quite contradict this, and that often: as St. James, 1. 22. Not the hearers of the Law are justified before God, but the doers: And St. Paul, Rom. 2. 13. speaking the same thing. Which we must not so understand as if the Law of Moses were here only commended, but the Law of Christ; obedience to whom is no lesse ne­cessary [Page 102] to our justification and salvation; than the workes of Moses his Law were once necessary to him that would live by them. For this is the Doctrine of Christ himselfe, Luke 12. 47. He that knoweth his Masters will and doth it not, shall be beaten with many stripes. And so where he saith, John 8. 19. If ye had not known me, ye had had no sin. (comparatively) but now ye say, We know, therefore your sin remaineth. For at the day of Judgement (as Gerson observeth) it shall not so much be demanded of us, how much we know, how well skill'd we are in the Scri­ptures, what notable Disputers and Arguers we have been out of them: nor how many good Sermons we have heard, nor how many Chapters we have read, or how often: but as the forme of proceeding in that Great Day contained in the Scriptures, assures us, Matt. 25. 34, 36, &c. what good workes we have done in the true faith we professe: and what good fruits the tree of knowledge of Good and Evill hath produced. And in our spirituall warfare, it will not suffice to beat the Drum, or sound, as it were, the Trumpet, to stir up others to fight that good fight ap­pointed by Christ against flesh and blood, and spirituall wickednesses: unless as St. Paul exhorteth, we quit our selves likemen in Christs Camp.

3. Applying then our selves to so Divine and necessary a work; before we can doe what is required, we must judge what is amisse; and being now about to purge our selves from filthinesse of flesh and spirit, as St. Paul speaks, 2 Corin. 7. 1. we are first of all to be throughly perswaded of those spots, and blemishes which are to be cleansed from the soule, and those scales which are to be taken off our Eyes: and those infirmities and distempers our souls naturally labour under. For we see not, if we lament not our rude, and polluted naturall state; our defects and deformities, and finde the smart of our sores: there is little probabilitie we should be sollicitous so far about our selves, as to seek for redresse and remedie for the same; but having attained this, that which followes in the mentioned words of the A­postle, viz. perfecting holinesse in the fear of the Lord, may happily succeed.

And this advantage by the same words is put into our hands towards so great and good work, as to learne the generall division of our sins and impurities to be removed: and that some sins have the resemblance of a spirituall nature, and others, of a fleshly: For according to the diverse constitution of Man consisting of Soule and Bodie: where­by he partaketh both of the nature of Spi­rits, and Beast, so are his inclinations; some­times [Page 104] transporting him to the excesses of E­vill Spirits, and sometimes sinking him down towards brutish lusts: but which are insi­nuated unto us by St. James, Chap. 3. 15. thus writing, This wisdome descendeth not from above, but is earthly, sensuall, and de­villish. Whereby we understand that some sins, and especially they of the minde of man, are really devillish; as having the De­vill as well for their Authour as Actour, viz. Envyings, Gloryings, Strife, Lying instanced in by St. James, a little before; and some o­thers of the like nature. And on the other side, Hatred, Murthers, Violences offered to others, Intemperance, Incontinence, and sloth­fulnesse and such like, are such which sen­fuall appetites dispose us unto and we have in common with beasts prone to them. Yet to the shame of Man may it be spoken, beasts many times governed by their senses being not so great offenders thereby as men di­rected to higher and better things both by Reason, and Religion, or Faith. For in trueth, there is a fourfold restraint appointed by God for the keeping us within due compasse of living. First, our very Senses not made by evill customes more brutish than natu­rally they are, doe certifie by a naturall re­luctancie, when we exced due measure in the use of sensible pleasures. And a greater light, and check to such exorbitances, does our [Page 105] Reason give us, not bribed by corruption to give false reports and dictates. But the Light and Rules of Faith are yet more clear, full, and perfect to direction and sanctification: but the life and Crown of all is the Grace of God bringing the will of man into sub­jection, and obedience. Most of which we shall here speak briefly to.

SECT. II. Of the Office and Power of Faith in purging the Soule from sinfull defilements.

1. FAith (as we have shewed) is by de­scent, of heavenly extraction: It is the gift of God, and not owing originally to the will or election of man: And it is given as an Instrument to work the work of God: And this it doth, well applyed and improved, by the Illumination alreadie spo­ken of, and discoveries of Gods Will, and our Dutie in a clearer and fuller manner than otherwise we could attain to. But this is not all; this is not the greatest or chiefest part of its Power and vertue; but that which impells and enables us too, to doe the Will of God; For as Christ our Lord and Master saies, He sent me into the world to bear wit­nesse unto the trueth, and that not by affir­mation [Page 106] only, but by exemplarie holinesse consummated in dying for the trueth; so should every good Christian, by doing, and dying, if need be, testifie to the trueth.

2. And surely, great is the influence true and strong Faith hath to that end: accord­ing to St. John, 1 Ep. 5. 4. telling us, This is our victory, even our faith: so termed, be­cause it is the principall meanes whereby we become Conquerors of Gods and our own Enemies: which St. Paul, 2 Cor. 10. 4. calls the pulling down of strong holds, and of every thing that exalteth it selfe against God (as all sinfull lusts doe) and bringing it into the subjection of Christ. For here is verified what Christ foretold in the Gospell, A mans ene­mies shall be they of his own house: A mili­tant Christian never being free from intestine jars and warrings of the Law of his mem­bers against the Law of his minde and faith. So that if we listen to any suggestions, or lean on any other aid, but what our Faith furnishes us withall, we are lyable to fail and fall in our contentions. For as Christ said to the Father of the Demoniacall Son. Mark 9. All things are possible to him that believeth: So shall we see on the contrary, all things are impossible to him that disbe­lieveth: it being said of Christ himselfe, Mark 16. 5. He could doe there (viz. in his own Country) no mighty works, because of [Page 107] their unbelief: as if unbelief in man, had tied Gods hands, and disabled him who is ever omnipotent, to act accordingly: though we must understand the words of Scripture not absolutely, but according to the ordi­nary course of Gods proceeding towards man; who must not expect that God will obtrude his blessings upon him contemning him, as did these his Countrymen, who astonished at the Wisdome and Doctrine of Christ, carp­ed at his Relations and Education, and mean­nesse of his Person and Parentage, believing, with prejudice reproveable by their senses, that Christ could not doe that they saw him doe; and therefore refused to bring forth to him their sick and impotent, so that he could not doe many mighty workes there. And the case is the same in spirituall morti­fications, and cures of the distempered soule: To him that believeth, all things are possible, but unbelief makes possible things impos­sible; and easie things, most difficult. For Faith not doing its office of declaring to the ignorant minde, the nature of God, an impla­cable Enemie to sin; and the nature of sin, an intolerable Enemie to God, man must needs be carried away by that false naturall light that he hath, after those pleasing ob­jects that seem, rather than are good to him: And again; He whose faith is firme, is also operative as well as intuitive, and so far in­fluenced [Page 108] and excited by it, that he cannot choose but he must act according to his judgement, perswasion, and principle of life.

3. For what was that which moved Moses to forsake Egypt, and bid adieu to the Courtly pleasures of it, and to suffer affliction with the people of God, and to esteem the very re­proach of Christ greater riches than the Trea­sures of Egypt; but that, as the Scripture tells us, He, by his faith, saw him that was invisible, and by his faith had respect unto the recom­pence of the reward. He by faith both believed aright in God; and by the same, loved what appeared to him most noble and desireable. Which held not good then only, but is of perpetuall truth, as is that of our Saviour Christ also: According to thy faith, so be it unto thee. So it is, and so it ever will be unto Christian Soules. If a man believes truely but does not fully, his faith is impo­tent in its hands and feet, and can profit very little to the main end of Faith. If a man believes firmely, but not soundly nor truely, his faith (like to the knowledge ac­quired by our first Parents upon the eating of the forbidden fruit) brings him to shame and confusion of face. And of this sort are innumerable mistakes, not to be here instan­ced in; that only excepted, which is of most generall evill consequence, whereby men are wont, and willing to divide and rend faith [Page 109] from it selfe; I mean the Forme or inward act of believing, from the power and effect of Faith; perswading themselves that Faith alone so taken, gives us Justification; and if so, it must needs give us Sanctification too. For none are justified, but such as are thereunto prepared by a competent degree of Sanctifi­cation. And so in trueth at length, it will be found, that whatever is pretended and more dangerously presumed, no man is more Justified alone by Faith, than he is Sanctified by it alone: and the workes of Faith are in no place of holy Scripture, opposed to Faith it selfe, the cause of such workes, in refe­rence to our Justification: And it is altoge­ther as derogatory to Christs merits and the freenesse of Gods Grace, to rest upon such Faith for justification and salvation, as upon such workes of Faith. But this I speak as I passe.

4. However therefore the Authours of such Doctrine, or, at least, formes of speak­ing, as have lately prevailed, disown the ne­cessary ill consequences of the same; and al­low, yea urge much good workes; and with many flourishes commend the use of them, yet advancing immoderately and injudicious­ly the Act of Faith, creeple it, and binde it up from the free course and full influence it may, and otherwise would, have upon mens lives, to the purging of the Soule [Page 110] from evill, and impregnating it to good works of vertue and holinesse.

5. But leaving that Controversie, let us proceed to what is without Controversie, shewing, by plain instances what we have propounded concerning the power of Faith in our militant state here. And let it be in­genuously judged, how a man, by Faith thorowly convinced of that one first Principle, that there is a God, Creatour of all things, Judge of all things, and of all Men especial­ly, and their hearts and actions, and infal­libly rewarding the good, and the evill, can easily omitt the good so amply hereafter to be remunerated; or rashly fall into the evill of Sin-tempting, standing by his Christian Faith assured, that his temporary trifling, vanishing as soon as felt pleasures, shall end infallibly in bitternesse, and never-failing sorrowes. Who would sow that seed in his Field, which he might easily believe will rise up to an harvest of Serpents, which will sting him to death? Or can a man stedfastly believe that Article of his Creed teaching and assuring him, that Christ that righteous Judge, shall appear a second time in glorie and severe Justice to­wards quick and dead; rendering to eve­ry man according to the good or evill he hath done in his bodie, viz. Life Everla­sting, or shame and torment everlasting, and not feare? or fear, and yet committ [Page 111] such things, as will weigh him down into the place of such miserie? What wise man would be tempted so with the beautie and de­sireablenesse of drinking out of a Golden Cup, when he knowes it is filled with dead­ly Poison. Or would any man eat of that bread fair to the Eye and perhaps pleasant to the palate, which he knowes will sud­denly after breed gravell and stones in his reins and bladder, and infinitely torture him? Certainly such a mans perswasion (which in Religion we call Faith) must needs be verie weak, and his fondnesse, strong, which can impose so hard things on him, unre­jected.

6. No more can any man have a sound and sufficient perswasion of the heavenly Mansions and the unspeakable Glories thereof, yea the perfection and beautie of Vertue, and Divinenesse of holie Life, and good Conscience, and neglect or contemn the same for the fallacies, vitious practices put on the outward senses, for a moment, or lesse, if lesse we can imagine. Is not this next to a Miracle, if we may allow the Devill to be able to work Miracles, contrary to the Do­ctrine of the Schools? For what way we call a Miracle, if not deluding the senses, and so far changing the natures of things to mans eye and common sense, that he shall call good evill, and evill, good: and have no o­ther [Page 112] opinion of Flames, into which he must be cast, than of a Feather bed.

7. To him that lives by Sense, the pre­sent sweet is most sweet, and the present bit­ter most bitter: but to him that lives by Faith and not by Sense, the future exceeds in both kinds: And, to a truly wise man know­ing the worst of troubles and hardships in this world, no more to be compared to the miseries wicked men suffer hereafter, than the joyes of sin in this life are to the glorie to be hereafter enjoyed in Heaven by the Righteous, it may seem most reasonable to choose the least of Evills, and to run the least of hazards too: as that poore, simple au­stere man vilely and coldly clad, and as ill fed, did; with whom (as our own histories tell) a boisterous and soft Gallant meeting, demanded of him, Why he used himselfe so hardly? and was answered by him, I doe this to escape Hell-fire. But, said the Gal­lant again, If there be no Hell; what a Fool art thou to use thy selfe so ill? But he more wittily and sharply replied, But what if there be an Hell, how much more Fool art thou to live so as thou doest? Put the case to common Reason, (for true Faith is infallibly assured of it) that it was a doubtfull point, Whether there were an Hell or not; a Hea­ven, or no Heaven; and the Scales weighing both sides were equall: would not generall [Page 113] Reason advise so to believe as to take the safest course, and live that life which may lead to the supposed happinesse, and escape the threatened torments? What hurt befalls that man that lives continently, temperate­ly, modestly, justly, soberly, yea and selfe­denyingly as to those things which are not necessarie; though no reward followes upon his rigours, but the ordinary comforts of health and peace of minde which are greater to him than the riotous liver and pleaser of his appetites and senses without restraint? But what hurt doth not befall him hereaf­ter, who by indulging to his sensible Soule, bereaves himselfe of everlasting happinesse in the world to come? that not being all neither, as our Religion truely informes us.

8. Let us therefore truely examine our selves, as St. Paul exhorteth, whether we be in the faith, and prove our selves, knowing of our own selves, that Jesus Christ is in us, ex­cept we be reprobates? 2 Corin. 13. 5. Surely if Christ be in us, it must be by Faith: and if Faith be in us, it will discover so much of the events of an holy, and wicked life, as not to be like a Horse and Mule which have no un­derstanding, nor like such men who have lost their understanding: but like to that Great Example set by Christ, for imitation here, and salvation hereafter.

SECT. III. That in purifying our selves, principall care is to be taken of the puritie of our Faith; and of the affections of the Inward Man, not neglecting outward severities.

1. FAith is not only by the Reformed very often, but sometimes by the Un­reformed also of great note, compared to, and call'd an Hand: But if this hand of Faith be all on the taking side, and little on the giving, (both which are properties equal­ly of the spirituall hand) then is it verie defective. For the Philosopher termed the hand of the Bodie, the Organ of Organs, or Instrument of all other Instruments usefull to us; and such is Faith to our spirituall life and actions, given us to work the work of God with. If therefore it be only ex­tended to receive Christ, and justification by him, to the quietation of the sollicitous and troubled Conscience; and not to prepare the way by diligent and dutifull actions, our faith being first unfaithfull to God, will in the end also prove treacherous to our own Souls. And that Instrument which is blunt or ill framed in it selfe is very apt to marr the work intended. Without a good Pen, a man, how expert soever, cannot make a [Page 115] good letter; and much lesse write a fair hand. And not only an hereticall Faith sub­verting the true Faith, but an Orthodox and sound, yet barren, credulous, presumptuous, unactive, impatient of both good and evill, fond, contumacious, turbulent, or unneces­sary querulous, and quarrelsome, being en­tertained and rested on, drawes neerer to perdition than salvation, how flattering soe­ver it may appear to the owner of it.

2. And on the other side, blinde zeal, and violence rather than zeal going about to reforme the Soule with an unreformed or unsanctified Faith, doe oftentimes expose the Bodie and Soule to unprofitable and dange­rous injuries: perhaps upon a mistake of perfection commended to us in the Holy Gospell. For instance; If a man should put out his own Eyes, lest they should, or because they had misled him; or to the end he might become a better Philosopher, as they write of some Philosophers, and it is said of Didymus the Alexandrian, otherwise an holy Christian given to contemplation: or if a man should mutilate himselfe because he would not be chosen a Bishop, of which Antiquitie gives us instances, or to prevent or to revenge acts of unlawfull Lusts, should destroy what Nature hath ordained: or, in fine, should, having fallen into any great and shamefull sin, think to make propitiation for [Page 116] the same by laying violent hands upon him­selfe, all this must be imputed rather to want, than abundance of Faith; and to impeni­tence accumulating sin unto sin, till the Soule sinks under the weight, which by true Faith might have been removed or lightened.

2. The inordinate passions therefore of the minde are to be the task of every good Chri­stian; and the purging or chastizing of the irregular appetites; and casting out of doors, and so purging the Temple of God, as Ne­hemiah did the profane Stuffe of Tobiah the Samaritan, out of the Chambers of the House of the Lord polluted thereby. Severall In­mates there are which either creep in for entertainment, or perhaps plead prescription, which must be dislodged, or there will in a short time, be found no room for the Master of the House himselfe to reside in, or rule over the Soule. To wash the outside of the Bouls, Platters, and Cups, is not amisse, for it is required of every man not only to be religious but to appear so, lest he comes un­der the condemnation of those who are a­shamed of Christ, his Doctrine, and holie Discipline; but to content our selves with that pittance of performance, is to rank our selves with the Pharisees and Hypocrites con­demned by Christ. Oh that there were such an heart in them, was the wish of God him­selfe, to his peculiar people the Israelites; [Page 117] Deuteron. 5. 19. when they promised fair, and spake well concerning obedience, which God requires. But not the obedience of the tongue, which without the heart ends only in aery Complements absurdly used towards men, and ridiculously towards God, when the heart is far from him. And far is that heart, (and must needs be so) from God, which is unclean: and unclean it must needs be, which entertains such a Rabble of lusts; which, like drunken Companions in Taverns or Alehouses, quarrel notoriously one with another: but agree to foul the Room with their Pipes, Pots, Glasses, Liquor, and perhaps with their own vomit and other evacuations. The sober man seeing this disorder and hear­ing such noise and havock, sayes, I would not be bound to dwell there, if I might have never so much. And can we think that Gods pure and piercing Eye beholding such di­stempers of the Spirit, and disorders which the lusts of the flesh make in the Soule, and the uncleannesse contracted thereby, can, or will condescend to take up his habitation there? Into a malicious Soule wisdome shall not enter; nor dwell in the bodie which is subject to sin, Wisdome 1. 4. For all sin consist­eth of two things contrary to Wisdome, and to God the Fountaine of Wisdome, Folly and Foulnesse; which cannot consist with the Spi­rit of Holinesse, and the true Wisdome which [Page 118] cometh from above, and is first pure, and then peaceable, &c.

3. If it were therefore only because God so frequently, so earnestly, so pressingly re­quires inward Puritie; Puritie of intention and understanding, which qualifie exceed­ingly actions otherwise irregular, and faulty; Puritie of affections freed from smuttie dele­ctations, and cleer and sincere and fixed and fervent towards the best Objects, and that upon the best Grounds and Motives, Gods service and honour; who well advised would not apply himselfe to so noble, and neces­sary a task as the searching and trying his heart, and casting out thence whatever may cor [...]upt the rest of his exteriour services, and offend the eyes of his heavenly Father, though not scandalous to man.

4. And this may be another Motive to interiour holinesse; the powerfull influence, the inward temper and disposition of the minde hath upon all exteriour actions, whe­ther good or evill. For according to the Regencie of the minde, is the obedience of the outward man; as our most wife and holie Master Christ informes us, saying, Mark 7. 21. From within, out of the heart of men, proceed evill thoughts, adulteries, fornica­tions, murders, thefts, covetousnesse, wicked­nesse, deceit, lasciviousnesse, an evill eye, bla­sphemie, pride, foolishnesse. All these evill [Page 119] things come from within, and defile the man. All sin defiles, but principally, and in the first place, the inward man; and thence as from a bitter or corrupt Fountain-head, un­sound and impure actions doe flow. Or as we see in Clocks and Watches, the Hand outward pointing to the hour, goes true or false according to the Spring, and inward frame of them: so our externall practices are right, just, and holy: or, on the con­trarie, false and depraved, according to the corrupt or sound principles of Reason and Faith, and the sober affections of the heart purified by Faith. For untill the Spirit of Sanctification, and mortification and renova­tion hath wrought our corrupt nature to a blessed and thorow change, little may be ex­pected from us outwardly, either acceptable to God, who looks more upon the manner and forme of the Deed, than the Deed it selfe; or profitable to our selves. For, (to continue a little farther our similitude) as we see men having bad Watches, will with their Finger or Thumb place the Hand a­right to give some credit to them which pre­sently, according to their ill frame, returne to their wonted errour. So Hypocrites, to appear fair and good to men, push them­selves on sometimes to regular and laudable acts, and sometimes restrain and set back their rank course of sin, for some imperfect, if [Page 120] not evill end, but soon relapse to their ac­customed excesses, for want of the principle of holinesse, and a constitution heavenly in­clined, the only true Spring of good and lau­dable actions.

5. Again, The inward man may well be compared to the Market-place of a strong Citie; The Enemie may surprise, or by some suddain violence, may possesse himselfe of the out-workes, and yet be repelled again, and the Citie stand firme and safe, and faith­full to its Soveraign; but if the Enemie once possesses himselfe of the Market-place, there is no hopes of standing true to the Owner, or withstanding the Adversarie. So is it with them who have suffered the Legions of foul Spirits to enter into their hearts, and there to nestle and triumph. All attempts are but feeble and insufficient to exhibit just and reasonable service to God. For no sooner doe some good inclinations arise, no sooner doe we offer at good, but a partie of vain thoughts, dishonest motions, are sent forth to suppresse all good but weak purposes of returning to our allegiance to God, and the doing of his Will. Great circumspection therefore must be used, strong resolutions must be taken, and many difficulties of hunger, thirst, and hot service must first be passed through, before our Redemption draweth nigh, and we be restored to the [Page 121] Masterie of our selves, and the ministrie we owe to God.

6. But adde hereunto, fourthly, a more intrinsick argument to the stirring us up to the cleansing our hearts; the great benefit re­dounding to a mans selfe, who shall so ac­quitt himselfe. For however this conflict with the powers of flesh and blood, and this Conquest is very difficult and tedious, and therefore is called in Scripture, Mortifi­cation and crucifying the Old man with the affections and lusts; yet the work once done, and the victory obtained, brings wonderfull ease, quiet, satisfaction, and cheerfulnesse un­to the Spirit, rendering it much more expe­dite and lightsome than it was before, strug­ling against a contrarie Principle, which ever­more clogged it, obstructed, and either whol­ly impeded, or grievously retarded the per­formance of Divine Services. For men be­ing scarce able to extinguish the cleer no­tice of a Deity in them, and little lesse able to deny wholly such a service as is due to God, doe with an unwilling will, divers times, submit to Religious acts: but wearisome and tedious are they to them, through the pre­valencie of unsubdued lusts; which by this necessary Discipline being master'd and ex­pelled, a great change is made in the Soule; and then, with lightnesse and readinesse, is that done which before was irksome and [Page 122] grievous. As David himselfe found it in himselfe, when he said, Psal. 119. 32. I will run the way of thy Commandements, when thou hast set my heart at liberty. And then are our hearts at liberty, when the Bond­servant Hagar, with her off-spring, which would domineer, are cast out. Then are we free indeed, when the Son shall make us free; then doth the Son make us free, when he de­livers us fo far, as St. Peter speaks, 2 Epist. 1. 4. as by a Divine nature given unto us, we escape the corruption that is in the world, through lust. Then shall we not fear the Law of the Land constraining us to Gods service, more than God; then shall we not shrinke and murmure at Fasting-dayes, nor repine when, on dayes of publique Thanks­giving to him that is glorious in all his Saints, it is expected we should suspend and intermitt our lawfull labours, and wholly cut off and denie our unlawfull pleasures. We shall not need then, as Beasts under the Leviticall Law, one, or more to drive us to the House of God, nor drag us with vio­lence to the Altar of God, to offer an holy, living and acceptable sacrifice to him, which is our reasonable service: But with Davids Spirit, we shall say, I was glad when they said unto me, Let us goe up unto the House of the Lord. And how much better is it, we should doe a thing with Alacritie and [Page 123] great content, than with constraint? But this we may doe, if we can but free our selves from that load of corruption we are apt to lye under. And what effect in this kinde and progresse a man hath made in himselfe, may be competently discerned from the sense a man hath in himselfe, of the fear of God, and love to his service and worship: which though the most pure and perfect in this life, is not without some tepiditie of spirit sometimes; yet the seed of God sown in the heart will generally spring up with glad­nesse.

7. This therefore should be our great and chiefe endeavour which is the Coun­sell of Solomon, Prov. 4. 23. Keep thy heart with all diligence, for out of it are the issues of life. And if, as Solomon saith, Prov. Chap. 18. 21. Death and life are in the power of the tongue, much more true is it, that both of them are in the power of the Heart; as it stands affected or disaffected to God: seeing the Poison or Balsome which distilleth from the Tongue is originally owing to the Heart: as the Heart doth comprehensively signifie the entire bodie of affections, which must be dedicated to God. But given to God it cannot be,, without a mock or derision, but as it is whole and sound; clear, and clean, according to the ballance of the Sanctuarie of the Gospell, which consists much of Chri­stian [Page 124] Equitie. We never heard of any that liv'd a life of nature with halfe an heart only; neither of any that was sick on one side of his heart, and well on the other: no more is it possible to please God with one part of our heart, and to please the world with the other; or at the same time, to live the life of this sinfull world, and of Christ: My son (saith God) give me thy heart; and not a piece of it: for that must needs be dead flesh, odious to man, and much more to God.

SECT. IV. Of the proper Means and Methode of cleans­ing the Soule: and first of Baptisme.

1. SUCH is the contagion of sin natural­ly infecting the very Soule, as inheri­ting our Forefathers corruption, that being in love with it, (as all men love that which is naturall to them) there is but small hopes a man should be able, or so much as wil­ling, to help himselfe out of that evill state. The wisest Physicians admit of Counsell and assistance from others, when they are in any languishing condition: And some Sores or Wounds there may be of the Bodie, which a mans one hand cannot come at to dresse [Page 125] or cleanse; and therefore needeth the appli­cations of others: And this is the case of the corrupted Soule by Nature. This is thy wickednesse (saith the Prophet Jeremie Cap. 4. 18.) because it is bitter, because it reacheth unto thine heart: It is every mans case, Thou hast destroyed thy selfe, but of me is thine help. God must, and doth pre­pare us to a new life, and salvation, by his own Counsell and Hand: and a Laver of Regeneration, a Sacrament of Baptisme hath he ordained to the cleansing of our origi­nall defilement, and purging our inward man, which no outward ministry, not ennobled with Divine Vertue, can reach or remedie. This was prophesied and promised by God in Ezekiel, Chap. 13. 1. In that day there shall be a Fountain opened to the house of David, and to the inhabitants of Hierusalem for sin and uncleannesse: And this we, to our won­derfull satisfaction and comfort, finde accom­plished in the pure water of Baptisme: the force and effect whereof we are well taught by our English Catechisme, which sayes: Being by nature borne in sin and the Chil­dren of wrath, we are hereby made the Chil­dren of Grace. And Children of Grace we are not made, but by such purification which proceedeth from the blood of Christ shed for the expiation of our filthinesse, and of­fences. And the Blood of Christ is no other­wise [Page 126] effectuall to our cleansing, than as ap­plyed by that which represents it, Bap­tisme: So that the Apostle, 1 Corinth. 6. 10, 11. having described the lamentable and foule state of the naturall man in Fornication, Ido­latrie, Adulterie, Effeminatenesse, abusings of Mankinde, Thefts, Covetousnesse, Drun­kenesse, Extortions, whereof whoever is guil­ty, shall not enter (that spot and guilt re­maining) into the Kingdome of Heaven, addes, to our humiliation and comfort at the same time. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified, by the name of the Lord Jesus, and by the Spirit of our God; which plainly directs us to Baptisme, Washing and Sancti­fying from all uncleannesse of Nature. And therefore none were ever admitted into the number of Christs flock or holy Fold, the Church, but such as were so sanctified: con­trarie to the frequent errours of the Moderne Divinity, which denies the power of spiri­tuall mundification, to Baptisme, and of par­doning sins: restraining its vertue to signi­fications only of remission of sins, by Christ; and the Incorporation of us into the Church, which is the Body of Christ. Which Doctrine, as very new and contrary to the faith of the Ancient Church, and so many clear and ex­presse places of Scripture, ascribing a power of cleansing and pardoning unto that Sacra­ment, [Page 127] I wonder how men of Learning and Conscience could readily maintain: And that is all I shall at present say against that Dogme; avoiding here all contentions, and pursuing the plain trueths usefull for our e­dification.

2. And this leads us to another effect of Baptisme upon the Soule, which concernes actuall transgressions; as well as originall sin removed thereby. For not only is that sin actuall and originall which we bear a­bout us, purged away at the time of Bap­tisme, but by vertue of the Covenant God makes with us then, we are in a capacitie to purge our selves (Gods grace alwayes supposed as concurring with us) and to ob­tain remission of sins, and reconciliation to Allmighty God, by repentance, whose effi­cacie to that purpose, depends absolutely on preceding Baptisme; so that Repentance in­ward attended by change of heart, and life, can ordinarily be of no power to reconcile us to God, but as we are before baptized into Christ: whatever God may doe by his extraordinary and unrevealed Will, not to be relied upon, without adding sin unto sin, and that of presumption, tending to a new provocation.

3. And the manner of so expiating sin committed after Baptisme, is yet farther im­proved from the Sinners serious reflection [Page 128] upon the solemne Vow made in Baptisme, be­tween God and himselfe, of forsaking the World, Flesh, and Devill, and all sinfulnesse occasioned by them. For what ingenuous Christian calling to minde what God hath in that Holy Sacrament done for him, or what he hath vowed to God, but will far­ther bethink himselfe how to demean him­selfe agreeable to such Covenants; and con­sequently apply himselfe to those Duties in­cumbent upon him? And to this St. Paul would argue us, Galat. 3. from the establish­ed Custome among men, saying, Brethren, I speak after the manner of men, though it be but a mans Covenant, yet if it be confirm­ed, no man disannulleth or addeth thereto. According to the generall Law of Nations, it is base, and dishonest, and very dangerous, to break the Agreement made, or to in­vent, and forge new termes, never conde­scended to by the other Party. And how can we thinke but God should make good what he threatens his own people, viz. Avenge the quarrell of his Covenant, Levit. 26. 25. So that God having thus freely premised his pardon of our sins, and washed us with pure water, and moreover, furnished us with such a Fund of Grace, then given us; and follow­ing us with actuall Graces superadded to the generall, what should more prevaile upon us than to improve them all as well to the [Page 129] clearing us from our former evills, as resist­ing the manifold temptations occurring in our Christian warfare? For by Baptisme and the Vow made therein, hath God put a word into our Mouthes of trueth and holi­nesse, whereby we may confound sin and Satan: he hath put a Sword into our hands, wherewith we may strike through the Loins of the Old Man: he hath made us more than Conquerours; and more than clean, in that, Naaman-like, a Miracle is wrought up­on us by the true Jordan-streams, in renew­ing our leprous and foule flesh, to its pri­stine puritie: and granting unto us that we may so preserve our selves when we hap­pen to fall into the mire of sin; by vertue of an efficacious Repentance, made so by Bap­tisme: of which in the next place we are briefly to speak.

SECT. V. Of the Grace and Power of Repentance in Cleansing the Soule.

1. O Divine! O Blessed Repentance! How like our Blessed Saviour, art thou despised indeed, and rejected of men, a Ladie of sorrowes, and acquainted with griefs? How doe we despise thee, as one [Page 130] of no beautie, that we should desire thee? Isaiah 53. How beautifull art thou in the Eyes of God? How powerfull in the pre­sence of God? For as God seeth not as man seeth; so loveth he not as man loveth. With vain man, that person is lovely and enamour­ring which hath a well featur'd face, a fresh look, a ruddie Complexion, bright and sprightly Eyes, and such like ornaments of Nature; which if they be not accurate e­nough, recourse is had commonly to Arti­fices imitating and excelling Nature. But with God lovely are the Eyes swelled with weeping: the moistened and blurred Face, the drooping Head, neglected Attire, pale Countenance, and dejected, not daring so much as to lift it selfe up to Heaven, sack­clothes on the Body, instead of Silks and gorgeous Apparell; and ashes on the Head, and halfe-formed language directed to God, through confusion of minde and oppression of spirits under the sense of sin and of­fences committed against God. This is the thing God is most in love with; this is the Image, methinks, I could worship above any other representation; and by mediation of which, I should hope to have greater ac­ceptance with God than by the intercession of the most eminent and renowned Saint in Heaven. For if Saints can help and befriend us seeking to them, they cannot prevail [Page 131] for us before God, but as we repent: but certainly Repentance may prevail with God without them. Though thou wash thee with nitre (Jerem. 2. 22, 23.) and takest much sope, yet thine iniquitie is marked before me, saith the Lord. How canst thou say, I am not polluted? But, Take to you words [of Repentance] and turne to the Lord: say unto him, take away all iniquitie, and receive us graciously, &c. and you shall be saved from your sins. Offer to God all the Beasts of the Field, and the Sheep upon a thousand Hills; yea take the fruit of thy Bodie and offer it and them all, as a sacrifice of expia­tion to Almighty God for the sin of your Soule, and it shall not be received: but the sacrifice of a broken spirit, and contrite heart, O Lord, thou wilt not despise. And what should I mention, in this case, the treasures of Princes, of no account with God in com­parison of Repentance to finde favour before him, or to cleanse us?

2. Who is there then that should be af­fraid of Repentance, which removes all con­sternations and fears? Who is there that should be ashamed of the deformities of Re­pentance, so beautifull in the eyes of God? or the basenesse of it, so exalted and honour­ed by God? 'Tis true, At first she will walke with him by crooked wayes (Ecclesiasticus 4.) and bring fear and dread upon him, and tor­ment [Page 132] him with her discipline, untill she may trust his soule, and trye him by her lawes: then will she return the strait way unto him, and comfort him, and shew him her secrets. For what can be more easie, or equall, or comfortable than what St. John saith, 1 Ep. 1. 8, 9. If we say we have no sin, we deceive our selves, and the trueth is not in us: But if we confesse our sins, he is faithfull and just to forgive us our sins, and to cleanse us from all unrighteousnesse?

3. But all this while (though the danger be not so common or great as the contrary, undervaluing and neglecting Repentance) caution is here to be used, while we thus applaud and magnifie Repentance and the power of it, lest we ascribe too much unto it. For here may Repentance curing the di­stempers and purifying the pollutions of the Soule, say with the Apostle Saint Peter, Acts 3. healing the impotent man, Not by our own power or holinesse have we made this man to walk: But by the power and institvtion of God, is the great cure wrought by it upon the Soules of the penitent. For what is Re­pentance of it selfe? Even as vile and con­temptible a thing as it appears to be; as course and uncomely, as unhappie and un­fortunate, and unprofitable to such great ends, as it seems. What can a melanchollie look contribute to the cleering Gods coun­tenance [Page 133] towards a Sinner? Or what can a wounded heart conduce to the healing of the diseases of the Soule? What satisfaction for the wrong done to God, can wringing of hands, beating the Brest, sackcloth and ashes, severe Penances, liberall Almes, (very commendable in such cases) avail to recom­pence the injuries done to God, our Neigb­bour, or our own Soules? How is it pos­sible these things should restore innocency to the Person, or integrity and puritie? No surely. But God seeing man plunged into debt with him, in ten thousand Talents, and having nothing to pay, so condescendeth to the necessities and extremities of his mi­serable and forlorne Creatures, as to raise up one Mighty to save, poor in Spirit, and rich in Mercies and Merits, which he extend­ed to the relief of us lying under guilt and Gods heavie displeasure: but yet not so ab­solutely and inconditionately, but we should concurre by our endeavours to put efficacie actually into the generall meanes ordained by God to our restauration and reconcilia­tion: amongst which none is more preva­lent with the Father of Free Grace and Mer­cies, than Repentance, and that quicken'd and enlivened by such adjuncts and fruits mentioned. For who shall except against God, if he pleases that so many Cyphers of our penitent actions and humiliations, shall [Page 134] stand for round Numbers tending towards the payment of our debts? Baptisme by na­turall water is but a poor and beggerly Ele­ment of it selfe, to wash away originall Sin: but God may, and hath elevated it to a noble and Divine Effect. So the baptisme of Repentance is altogether insufficient to such high Ends as washing the Soule, but by Gods Institution, it becomes thereunto effe­ctuall, to a miracle.

4. Whatever therefore may be pretended of free Grace on Gods part, and feared of superstition, on mans part, in disciplining the Soule by outward austerities, such as afflict­ing the body to bring i [...] under subjection to the minde, and rebating fleshly concupiscences and motions towards Sin; Watchings, Fast­ings, Confessions to God and man, Prayers, forgiving others that have offended us, Almes and such like Christian acts and exercises, as inconsistent with Christs full satisfaction upon the Crosse, it is more inconsistent with the Goodnesse and Grace of God to oppose these: and may in like manner tend to the abolition of that small pretence to Repen­tance, and Prayers, yea Faith it selfe remain­ing with such selfe-securing Scruplers. The power indeed of Faith and Repentance is in a manner infinite, through Gods Power and Grace influencing them: but God workes rather by his own prescription, than ac­cording [Page 135] to our imagination, and fond Faith, naked of such a proper retinue as is men­tioned. It is abundantly sufficient to all in­genuous mindes, and throughly repenting, that God will admitt them to the benefit of Repentance, upon the use of it in deepest manner, and with all its circumstances: and therefore for men to speak evill of that way; and to studie for excuses from severer pra­ctices, and to declaim against them as dero­gatorie to Christs merits, may provoke God to denie that grace of acceptance, which in many cases, he granteth unto Penitents. For God hath wisely and justly hid from every mans Eyes the precise and particular termes of our reconciliation with him: neither hath he declared precisely all the qualities and circumstances of that humiliation upon which he will acquitt and absolve us. But God undoubtedly doth remitt offences to some mens repentance, which he will not doe to anothers, by reason of the varietie of the cir­cumstances of the persons. As for instance, If a man heinously offending God, and ha­ving knowledge, opportunity, means and speciall motives to exercise and demonstrate the same, shall speak lightly of that way, and with presumption rather than Faith, se­curely lay all the dutie on some inward trouble of minde, I may justly fear such a mans repentance will fail him, and frustrate [Page 136] his expectation: though, in some cases and of some persons, it may be accepted. No greater evill surely to Gods grace, and mans well-grounded faith is there, than to have recourse to what God can doe, and what Christ hath done; and so therein to rest, as wilfully to forbear what they themselves ought to doe. And men ought to doe what in them ordinarily lies, to the recovery of their fall, and standing right in the Court and favour of God, neither attributing too much to such outward workes wrought; nor too confidently laying claim to the free­nesse and amplitude of Gods favour, unqua­lified wholly for the same.

5. Two eminent Examples Ancient stories afford us, for the better regulating our be­lief and actions in this Case. The one is of Father Paemen in the Apothegmes of the Fathers: To whom one coming, and con­fessing a great sin, whereinto he had lately fallen, humbled himselfe before him, assu­ring him, that for so doing, he would doe Penance for three yeers. No (said the old Father,) it is too much. A yeer then, said the other: It is too much, said he. Fourtie dayes, said the offender; It is too much, I tell you (said Paemen) three dayes Penance, not committing the same sin again (the sin was Fornication) may suffice. No doubt but this resolution was sound and good: [Page 137] because of a fervent and strong determina­tion of taking upon himselfe a more difficult task and heavie burden, through deep sense of his wickednesse, which God principally regards. But should any man set such like sin at so low a rate as to contemne much outward trouble; and say within himselfe, that true Repentance is to be sorrie at large, and not to committ the same sin again; I doubt whether such selfe-absolution, upon such easie termes, would be accepted by God. For those who probably have not fal­len into such scandalous sins, but devoted themselves more entirely and intimately to the service of God, have judged their whole lives not too much to win Gods favour by Repentance, and that of the severer sort. For Gregory Nyssen in the Life of St. Ephrem the Syrian, writeth of him, That as it was naturall for all other men to use respiration, and motion; so became it customarie to him, to weep: so that there was scarce any day or any night, or any considerable part of day or night, or very short time, in which he did not shed teares: teaching us, that we ought never to resolve against weeping for our sins; or having confidence in Gods mercy; where the grace of true Repentance is found, and true fruits, though not so high and heroicall, (as I may so speake) are not wanting. Nothing is more contrarie to the [Page 138] free Grace of God or our Dutie than limit­ing him or it, where he hath not circumscri­bed himselfe. To say within a mans selfe, God will not have mercie upon me, unlesse I truely repent, is the Doctrine God himselfe put into a mans mouth, and must be held immutably and inviolably: because he hath so often said it, and hath limited his par­don to that condition. But to say, To doe thus much in Repentance, or to goe thus far only, is sufficient without farther trou­bling flesh and blood; or, on the contrary, to say positively, God will not pardon my offences, unlesse my true repentance be at­tended with, and demonstrated by such or such outward exercises, is to determine what God hath not determined, and to lay the stresse of obtaining mercie upon uncommand­ed services; as we are taught, by some of late dayes, to speake. It is left therefore by God, obscure; as to the visible part of Re­pentance, what God will accept, and what he will not, for reconciliation: But to con­demn outward severities, as too many doe, upon a possibilitie that God may save us without them; may, for ought we know, turne Gods face from approving our presu­med-on Repentance inward. For there are so many instances of Great Sinners, greatly humbled outwardly as well as inwardly, up­on the sight of their sins, in Holy Scripture, [Page 139] as well as monuments of the Church, that it is a wonder to me, to observe the confidence the moderne divinity of some, hath put into the hearts of men, by a prodigall faith, to make up a short and easie reckoning between God and them, adding taunts, and reproaches to them who surpasse them in sensible exer­cises and concomitants of inward sorrow. He therefore is in the safest way to have his soule cleansed from his sins; and the scores wiped out between God and himselfe, who shall bear such a venerable opinion towards Repentance, such a hatred and detestation of sin, such an equall opinion between the Ju­stice and goodnesse of God, as that, by abun­dance of penances imposed on himselfe or by others, whose judgement he may follow better than his own in such cases, he cannot merit properly Gods favour; nor, keeping up a faithfull and humble spirit towards God in sincere Repentance not so fairly qualified, must despair of remission. For undoubtedly the contrition of the heart shall much pre­ponderate the bodily exercises, weighed to­gether in Gods ballance, but 'tis no reason at all, because that is principally to be done, that we should leave the latter undone: and that upon severall accounts, not so well con­sisting with our present designe.

6. But yet in generall, to reconcile men to the complexe dutie of Repentance thus asserted, I shall offer to the devouter mindes, these few Considerations of the excellencie of Repentance. As first, that Repentance is the greatest Good God could bestow upon the lapsed Sinner: so that it may be doubt­ed, whether his singular love to mankinde had appeared more conspicuously in prevent­ing his fall by a powerfull hand, than by giving him Repentance, to lift him up again. It was much easier for man to have perse­ver'd in the state of Grace at first received of God: and seems more easie to God (if any thing may be said to be difficult to him) to have preserved man so, than to have re­stored him. So that of that great evill of man, Apostacie from God, this great good en­sued, the manifestation of the greatnesse of his power and mercie in giving repentance unto man; and by such an abject thing in the eyes of the world, to produce so glorious effect as the conversion of a Sinner, the very joy and applause of the blessed Saints and Angells in heaven. Nay, though Christ, as a Mediatour and Redeemer, was the pure gift of God to man; yet the influence and effect of Christs mediation, God would have to depend wholly on Repentance: as is im­plyed in these words, Acts 5. 31. Him (Christ) hath God exalted with his right [Page 141] hand to be a Prince and a Saviour, for to give repentance to Israel, and forgivenesse of sin. So that as there is no forgivenesse without repentance, and there is no saving repen­tance without Christ, so is there no saving Christ, without repentance. For this was one end of Christs coming into the world, Repentance: as we read, Acts 17. 20. The times of former ignorance, God winked at, but now commandeth all men to repent, every where. And hence it is, that the Apostles having heard what successe St. Peter's preach­ing had amongst the Gentiles, make it mat­ter of astonishment and glorification of All­mighty God, as it is written, Acts 11. 18. When they heard these things they held their peace, and glorified God, saying: Then hath God also to the Gentiles granted repentance unto life.

7. But farther, let us see more particular­ly the dignitie of Repentance; in the mana­ging of which, all the principall Attributes of Allmighty God are engaged: as first of all, that which is most formidable to a guil­ty, and conscious Soule, his Justice. For when by foregoing Illumination, the minde of man is brought to the knowledge of the nature of sin dwelling in it, and the strong opposition which is made against it, and en­mity; and the fearfull reward due to it, who can but tremble, to finde himselfe brought [Page 142] under the plagues due to it? But withall, considering the wonderfull condescension of Allmighty God entring into a Covenant of Grace and favour with Sinners, upon the termes of true repentance, and that he will infallibly be as good as his promises declare him; the bitternesse of his Justice is changed into the sweet waters of Life, to the despon­ding Sinner. For if God had only said as he doth, Exodus 34. 6, 7. The Lord, the Lord God, mercifull and gracious, long suffering and abundant in goodnesse, and trueth. Keeping mercie, for thousands, forgiving iniquities transgression and sin, and that will by no means cleer the guilty, &c. the matter had not been so wonderfull: For it is imprinted in the mindes of all Believers, that God is merci­full, and Good to all, even to Sinners that re­pent: Allmost every Chapter in Mahomets Alchoran proclaims that aloud: and this is most pleasant to the ear of a Sinner dejected for his errours; but much more is that re­freshing the languishing Soule, to hear, that Justice it selfe is turned to be a Friend to a Sinner; by vertue of repentance: as St. John assures us, 1 Epist. 1. 9. If we con­fesse our sins, he is faithfull and just to for­give us our sins, and to cleanse us from all unrighteousnesse. However, therefore Scho­lasticall doubts and disputations may be rai­sed about the manner, how God, out of his [Page 143] justice, may be said to save a man; yet it can­not be doubted, after such expresse words of Scripture, that so it is. And that this comes thus to passe, that God hath so great re­gard and esteem for his own gift, Repentance; that where ever he finds that, he hath obli­ged his honour, his trueth, or faithfulnesse, to his word, and Justice it selfe to acquitt that Sinner, and cleanse him from his pollu­tions. Not unlike to the gift of some great Prince, or Person, to some inferiour one: who in token of his fidelitie to him, and firme­nesse in all great calamities and distresses endangering his life, delivereth to him a Ring, or other privie token well known to him, advising that if ever he be call'd in question for his life, or like to be oppressed by his Enemies, he would send him that, or show it him, and it shall suffice to oblige him to come speedily to his deliverance, and safe­ty: so pleaseth it Allmighty God, to grant to his friends in Christ, this excellent gift of Repentance, which he beholding, is so much affected with the dangerous condition of the miserable Sinner, that in honour and justice, he holdeth himselfe bound to secure him from the malice and mischiefs which his E­nemies long and strain hard to bring upon him.

8. And so may we say of the Omnipo­tencie of God, concerned very much in the deliverie of the penitent Sinner. For as there is guilt, danger, and damnation in sin; so is there likewise shame and confusion of minde and face, at the apprehension of so foul errours and odious spots as accompanie the commission of sins: so that the same pierces into the verie soule by its stain; and infests the Conscience with intolerable pain, at the apprehension of such a shamefull con­dition. What would an ingenuous Penitent give? yea rather, What would he not give, that he had never offended so Great a God, and so Good a Father? With what shame, (the eyes of his minde being illuminate) doth he reflect upon himselfe? so that it is que­stionable in some truely repenting, and gene­rous soules, whether the abhorrence of that foul state it findes it selfe in, by sin, be not altogether as intolerable as the foreseen pu­nishments of Hell it selfe: In such cases as this, when all other hopes of being restored to its pristine integrity and purity; so infi­nitely desireable to a true Convert, faileth; relief and remedie is discovered in the All­mighty power of God, which, and none but which, could cause the Leprous and filthy parts of Naaman to returne to the soundnesse and sweetnesse of the flesh of an Infant; and can as easily renew the defaced and defiled [Page 145] Soule; so that when one day it shall appear naked at the Tribunall of Christ, before the sharp-sighted Angells and men, they shall not be able to discerne the least blott or ble­mish in the same: And why? because, as by a second regeneration after Baptisme, Repen­tance renews the soule by Gods powerfull Grace, to a new habit; and is therefore called a Second Baptisme.

9. Furthermore, what can be more wor­thy of every good Christians practice, than Repentance, which God honoureth above many splendid Graces in the sight of the world; yea, which men, more thorowly seen into the divine study and art of conversing with God, judge to be inferiour to none in dignitie, and above all in necessitie? How doe we read of Davids Repentance, and Peters, restoring them entirely to Gods fa­vour? so that former sins which were great, obstructed not their ascent to the highest pitch of Gods favour, and of Rule and Authority in the Church of God. For doth not the in­comparable Parable of our Saviour Christ in the Gospell, Luke the 15th, of the lost Sheep; of the lost Groat, of the lost Son, prove the certainty to us? all which declare unto us this miserable state of Sinners fled from God, and unreduced; and the happinesse and glory, upon their returne, by Repentance; and the joy in heaven and earth upon their conversi­on [Page 146] unto God and goodnesse, as upon a Victo­ry wun over the Devill, and a soule wun to God.

10. And if we compare Repentance with other Christian vertues adorning the Soule, we shall finde great glorie ascribed unto it, and set at the Right-hand of the very chief­est: For what is more commended or extol­led by the Holy Fathers of old than Virgini­tie? And yet by Saint Austine, Humilitie is preferred before it. And Humilitie is but one branch of the main bodie of Repentance: which therefore must much more excell the other: And the same have many devout Her­mites said, as Palladius relates.

11. Lastly, How soure and severe soever acts of Repentance may, at a distance, doe appear to a naturall eye, in the midst of its clouds and darknesse, light doth spring out: and when the greatest agonies for sin, and the wounds of a Conscience stung with it, smart most sorely, there may arise this true ground of consolation, that even this repentance, as bitter as it may seem, is a notable instance of Gods favour: for God doth not give such singular gifts but to his beloved and chosen ones: and that, under his apparent frowns against a Sinner repenting, are hidden reall smiles of love to such penitents' to whome, if he had not a speciall favour; he would have suffered him, with the throng of the world, [Page 147] to passe without any remorse, or means of readoption, holinesse, and happinesse: but re­pentance proves the contrarie. Which may both support the wearied minde, in the midst of crushing sorrowes; and excite the secure to undergoe this easie Yoke of Christ, (all things considered) and reduce the fugitive Shulamite, the straying Sheep, unto the Chief Shepheard of our Soules, Christ Jesus.

SECT. VI. That this Purgative Repentance must be gene­rall, of all sins; and perpetuall.

1. AS God looks upon sin, and as sin looks against God; so must every one that is borne of God, in this, as other things, re­semble his heavenly Father. There is no fin but God hateth: there is no Sinner but ha­teth and opposeth God: there is no sin but fighteth against our Soules, woundeth, defa­ceth, and defileth the same: there is there­fore no Christian but ought to hate all sin: as David may be understood, when Psalm 139. he saith, Doe not I hate them, O Lord, that hate thee, and am not I grieved, O Lord, with them that rise up against thee? I hate them with a perfect hatred, even as though they were mine enemies. So that he not only [Page 148] submitteth to, but, afterward, demandeth a search to be made in his heart, whether any kinde of iniquity lurketh there, perhaps un­beknown to him, which ought to be ex­pelled.

3. Learned Masters of Christian doctrine tell us, that God cannot forgive absolutely one sin, and leave another unpardoned; and much lesse can a man denie one sin, and em­brace another: no more than a Fornicatour can cease to be such in disliking one whorish Woman, and choosing another: Nor may he be said to repent, that he hath abused his bodie by such unrighteous practices, but that haply, he had to doe with such a person: so is it with the Sinner that forsaketh not wholly, but changes his sin: As if he hath in his young and wanton dayes, lived luxu­riously and prodigally, and in his declining strength and yeers, should begin (as the Prodigall.) to be in want, or ayme at the raising of a Family, and leaving an ample Pa­trimonie to his Posterity, and so take up; basely now sparing, as he spent basely for­merly; he may flatter himselfe, and some­times, like a notable Convert and mortified person, condemn his youthfull follies, and mad exorbitancies, and moreover speciously blesse God that he sees his errour past, and securely blesse himselfe in his late wisdome and abstinences; but all in vain, yea more [Page 149] perniciously than before, if he turnes pinch­ingly abstemious, denying himselfe many things after the manner of true Asceticks, and renouncers of the world, and all this, out of a new espoused vice, Covetousnesse, which infatuates his judgement so far as that he flattereth himselfe in his own eyes (as it is Psalm 36.) till his iniquity be found to be hatefull: or, Till his abominable sin be found out.

3. For God, who abhorreth commutations of Vertue for Vice, much more abhorreth commutation of one Vice for another. Whence it is that Saint James so expresly affirmeth, Cap. 2. v. 10, 11. Whosoever keepeth the whole Law, and yet offends in one point, is guilty of all. For he that said, Doe not com­mitt Adultery, said allso, Doe not kill. Dis­obedience, Rebellion, or but contempt of Gods commands, is seen in one sin as well as in another. And though all stains or spots upon the Face or Clothes be not of, the same colour, yet as they are stains and defilements, are they to be equally cleansed. And it is all a case, whether a man be wound­ed with a Knife, or a Sword; or bruised with a blunter Weapon, to his no lesse danger. All Vertues are linked together in prudence, faith the morall Philosopher; for as much as with­out prudence, men must needs offend, even in doing good things: And all sins are found­ed [Page 150] and grounded upon folly, even those which carrie along with them a pretense and shew of witt and cunning; all sin being errour and all errour proceeding from ignorance af­fected or involuntarie: And all sins being managed by disobedience against God, a man cannot heartily and sincerely apply him­selfe to obey God in any one point, unlesse he beareth about him a disposition to fulfill the will of God in all things commanded by God.

4. And this Rule extendeth it selfe like­wise to our dutie towards our Neighbour; whome having seen and not having seen God, if we love not, we deceive our selves, as St. John teacheth us, 1 Epist. 4. 20. He that useth despitefully the Image of his Prince, sheweth his malice against his Prince him­selfe. And no cheating or violence doth a man, out of covetousnesse and desire of re­venge, offer to his Brother, but, for shame, or fear, or inability, he would use to his Father allso, yea to God himselfe. This doth ap­pear by profane, blasphemous, and outragious speeches often used against his God, as the malice of a bitter spirit and tongue; when the hands cannot reach him. For I cannot but think that a man covetously bent to any great degree, would, if it were possible, cou­zen God of what he hath, as well as his Neighbour, and tear from him by violence [Page 151] what may serve his turne, as he sticketh not to doe from his poor and weak Brother, when he is in the power of his hands. But no man is made innocent from impotencie of offending: And no man acquiescing in any one fault or Vice unrepented of, can pro­nounce himselfe clean from any, or hope to obtain pardon for any one.

5. Again, as Repentance cleansing us must extend to all manner of sins, so that no man can deserve the name of a true penitent who is angerly inclined, and not covetously; or lustfully given, and not a Drunkard; or Proud, and not unjust; or a zealous censurer of profanenesse, and deboistnesse, and yet world­ly; or contumacious against Just Autority; so must the same repentance be generall as to time allso; that is, perpetuall. A man must never have any kinde thought of that sin whereof he pretends to have repented. He must have a perpetuall displeasure against himselfe for having so offended; he must have an immortall enmitie against it; And though perhaps he be not actually warring against it by open violence used against himselfe for it, and against it, for his own sake, he must never hang up his Armes so as never more to pursue it, as occasion shall require. We are to imitate upon our selves, Gods Justice against sin, which never ceases, where par­don doth not prevent it. God punishes the [Page 152] impenitent Sinner with everlasting torments; and therefore man should so judge himselfe that he be not condemned of the Lord, And therefore, though a man ought not allwayes to be in teares, penances, and lamentations for sins passed, yet allwayes must he bear an habituall grudge against it, an ill will, and enmifie: which intermitted by sutable acti­ons for seasons extraordinary, upon fresh re­turnes of the same into his minde and me­morie, he must exercise fresh acts of detesta­tion, and humiliation for such his failings and miscarriages. Some men have ceased from the sin they have been formerly over­taken with; but upon occasion can with some degree of content relate the same, amongst them who will make merrie with it: Such, we may be sure, are not cleansed throughly from that sin, though they have laid it aside, and that so, that they never committ it over again. For were their soules but so much e­stranged from it as they ought, as they never committed such a sin but with pleasure (such as it may be) so they should never think of it but with displeasure and detestation; and with an hidden smiting of the brest with the Publican, say, Lord be mercifull to me a sinner.

6. This, I say, ought to be done in some degree, occasionally, though not in the in­tensest; as when at the time of illumination and conversion the soule repenting travaileth under the weight and sense of sin: especially by them who are not by office, occupation, profession wholly sequestred from the world. For Monasticall and Heremeticall lives are described to be nothing else but a state of repentance; Repentance being so called from that which is most eminent in that state, Fastings, hardships, watchings, solitarinesse, but when the worship of God requires com­munion with others.

7. But the degree required of all is not inconsistent with the due Alternations and vicissitudes of Consolations and spirituall Cheerfulnesse before God and others. For upon repentance prescribed and sincerely per­fourmed, it pleaseth God in Scripture to de­clare himselfe reconciled to the broken spirit: so that when God is said to repent of the evill suffered by others for their offences, the offender may be sure, to his great satisfacti­on, that his repentance is accepted. As when upon Moses his intercession in behalfe of the Idolatrizing Israelites, it is said, Exod. 32. 14. The Lord repented of the evill which he thought to doe unto his people. And Judges 2. It repented the Lord because of the groanings of his people. Therefore in the like cases, he [Page 154] saith, Isaiah 40. 1. Comfort ye, Comfort ye my people, speake comfortably unto Jerusalem. Which God saith unto particular persons, upon their sharp sufferings and deep humilia­tions; upon the reason rendered for the miti­gation of the punishment of the incestuous Corinthian, 2 Corin. 2. 7. Lest such an one should be swallowed up of too much sorrow.

8. And besides this, Cheerfulnesse and Gratitude towards God may be esteemed a part of true Repentance, taken in its lati­tude, for such a generall change of heart and minde which giveth that affection to God which before was bestowed on the world. Too much lightnesse, and jollity, and vanity having transported a man into evill before, transportation towards God well becometh the true Convert. David may be an in­stance and a Rule to us in this kinde. Who had fallen more fowly than he? And who repented more thorowly than he? So that he saith, My sins are ever before me. Psalm 51. The act of sin was over; the repentance was not so: but frequent repre­sentations thereof were made to him; which abashed and confounded him: Yet found he such Lucid intervalls, and seasons of recrea­tion and joy in God, that he took to him his Harp, and celebrated the praises of Gods mercies to him. And no doubt but he administer'd the Nation under him with [Page 155] proportionable sweetnesse of behaviour and severity of Justice. Which should be the care and prudence of all true penitents; least instead of humbling themselves under their sins, they mortifie others by their froward and sowr behaviour towards them who are about them. For unlesse some custodie, in such cases, be had over a mans passions spi­rituall against himselfe for his sins, those which should wholly terminate in himselfe and against himselfe, will steal out and be troublesome to others allso: which is a great errour, and scandalous: as it is often seen that a man being vehemently set against his Enemie, doth strike them allso that are next to him, and would part them.

9. But now let us see wherein consisteth this conflict between the flesh and the Spirit: and by what meanes the Soule is sanctified and secured from such relapses as are inci­dent to our infirme nature: allwayes remem­bring this, that no good Christian can indulge to himselfe any such sins as are commonly called Failings of our corrupt flesh, or sins of infirmitie. For no sin connived at, and wil­lingly suffered to abide with us, can be pro­perly called a sin of Infirmitie, but comes under the notion and nature of presumptuous sin: For as much as God the all seeing Judge, doth principally look upon the temper and disposition of the will, and heart: according [Page 156] to whose alienation from him, or opposition to him, or affectation of an evill committed against him, is an estimate set upon that sin, though very tolerable, and minute, yea per­haps having somewhat of gracefulnesse in the eye of the world. This will therefore, comes here to be considered.

SECT. VII. Of Selfe-deniall required to true Reformation; and that both of Ʋnderstanding and Will.

1, NO doubt but all things that God made, as he made them, were at first good, and so continue: but all things continue not in that first and perfect state, wherein they were, as well depending on God in their doing, as in their being. God gave man the most excellent gift of Reason; and under that, Appetites and affections, which are the inward motions of the Soule either to, or from God. So long as we walk by his light, we cannot erre in knowledge: so long as we desire by his Will, we cannot erre in desiring. Subordination to the Su­pream is no bondage; and confinement to him that is infinite, is no losse of libertie or freedome. 'Tis ignorance therefore which impells men no illimited knowledge: and [Page 157] servitude, to study and endeavour to be ab­solute and commanders of our selves, with­out exception. 'Tis not to know, that God prohibits; but to know without true wis­dome: the Apostle St. Paul, so flattly contra­dicting, and confuting mens opinion vainly conceived of themselves, thus writing, 1 Co­rin. 8. 2. If any man thinke that he knoweth any thing, he knoweth nothing yet as he ought to know. Which is most true, when he would needs know as Adam and Eve did, without God, or what God would have hidden and concealed from him: And when a man would needs know all things, but can be con­tent not to know himselfe. For as Charity (of which the Apostle there allso speakes) according to the common, and generally true saying, begins at home; so doth, or ought to doe, knowledge: For the Alpha of true knowledge, and the Omega too is to know God; but a man cannot know God as be­cometh him, when he stands in his own light. And in his own light may he be said to stand, when he understands not himselfe, his measures, his capacitie, and meanes to true knowledge. He that layeth hold of more than he can well span, or embraceth more than his Armes can contain, commonly let­teth all goe, and loseth it. And so it is in curiosity of knowledge; he knoweth no­thing, that would pretend to all things. [Page 158] Like to the Church of Laodicea, Revel. 3. 17. which because she gloried in her riches, was poor and wretched, and blinde, and na­ked, and knew it not. What blindenesse, what ignorance so grosse, lamentable, and dangerous as this? And yet loth are men to have their eyes opened to perceive it, as if in the mist of their minde, they discerned and feared that which he who was cured of a phrenzie bewailed in himselfe, that in his distemper he was much more happie, than in his cure. For in that he imagined and pleas­ed himselfe with nothing lesse than a fair Principalitye under him, subjects obsequious, Pallaces stately, with Crown and Scepter: but reduced to his true reason, found the contrary to all these, to his great losse and trouble. And to such excesses doth our pre­sumptuous knowledge betray us. For as St. Paul before saith, Knowledge puffeth up: swells and apostemateth the Soule with cor­ruption, which often breakes out into rot­tennesse scandalous. Hence it is, that if a man erres wilfully and notoriously to all, he is not ashamed; as Seneca observeth: as when in Grammar he speakes false La­tine or English, or gives a false pronuncia­tion to a word: but if he doth it igno­rantly, and be told of it, then he either blushes, or boldly defends his errour against his own tacit perswasion, least he should seem [Page 159] not to have known as much as another: And Cardane (himselfe a Physican) tells us, he knew one of the same facultie, who ha­ving through ignorance, destroyed his Pa­tient, rather than he would be thought ig­norant, professed he killed him on purpose, though there was no such matter: to such a monstrousnesse of absurdities, and iniquitie doth this unbridled and untamed humour of seeming wise, and appearing so, transport a man.

2. This evill Appetite wars against no­thing so much as Religion, and is inconsi­stent with nothing more; and therefore should Religion war against that; turning the forces of the Spirit against this Tower of the Flesh built up to this dangerous height, by the evill spirit of Pride and affectation of vain-glorie. And this I look on as a prime and materiall part of our selfe-deniall, when we shall be able and willing to submitte our private, busie, and clambering Reason to the simplicitie of the Faith; and know our in­firmities and failings, as well as we know others; yea and better too; having attain­ed to that perfection which the wise Man only owned in himselfe, Prov. 30. 2. Surely I am more brutish than any man, I have not the understanding of a man: with this limi­tation notwithstanding, that if God, or good Autoritie under him shall have chosen any [Page 160] such humble Person to preside, teach, and lead others, no modestie nor humility in him ought to with-hold him from discharging his office. No more than any knowing himselfe more wise, or learned, out of his abundance, is to withdraw himselfe from the guidance of such an one, as he excells; under suspicion of calling Gods Providence and Right in que­stion, to rule and teach by whome he plea­ses: and especially the difficult lesson of hu­mility and selfe deniall. Don't I know? Can you teach me? is the language of a proud Spirit, very often; and of one who wilfully, how ignorantly soever, must and will have his saying. A man out of common charitie, might blush for such as doe not blush, to hear them, oftentimes indeed wise and more than vulgarly knowing; when they fall into Para­doxes, when they stumble in plain ground; when their mistake happens by surprise or other incogitancie, how loth are they to be taken in the snares of truth it selfe? how they, by all tricks, pretences, fetches and in­numerable devices and defenses, would ju­stifie what once they happen to say, though conscious to themselves of errour, they would not have said or done such things, yet they once passing from them, they will maintain them to the last; though the more they struggle, the more they are ensnared, and fall into a far worse absurdity in defending, [Page 161] than committing an errour. And all this that they might not suffer in their beloved and selfe-admired witt. And because they cannot denie them, neither for Gods sake, nor for trueths sake; but hold it the most honourable course to themselves, to bend both to their saying, than to yield to be mea­sured by such Rules. And if their wits fail them in framing evasions and shuffles which may justifie, in some degree, their slips; Passion and loud clamour shall support their cause, and drown the noise of weake trueth: as the Idolatrous Jewes were wont in sacri­ficing their Children to Molech in the Val­ley of Hinnon, to use Fife, Trumpet, and Drum, that the voice of the massacred might not be heard, or pittie shewn to them, nor justice: O foolish Galatians (saith St. Paul in another case, Galat. 3.) Who hath bewitch­ed you that ye should not obey the trueth? Answer may be made, selfe love, selfe-pre­servation; which are such, that a man can better endure a blow on the Pate, than on his Opinion. But St. James saith, Chap. 3. 14. My brethren, Lye not against the trueth. a reason whereof may be, because he that opposes an acknowledged trueth, though not very important, sinneth, in some degree, against the Holy Ghost, the Spirit of trueth, and the testimonie of his own Conscience; and to have his will in arguing or doing, [Page 162] grieveth the Spirit of trueth; trueth in all things being Sacred and Divine; which, when it possesseth the minde of a man, seasonable and true is that advice of the Prophet Ha­bakkuk, Chap. 2. 29. The Lord is in his holy Temple, let all the earth keep keep silence be­fore him.

3. And this Advice reacheth unto the o­ther Branch of a Christians Selfe-deniall, which consists principally and more imme­diately in the subjecting the will of man to the Will of God, as that did in the subje­ction of the understanding to the Wisdome of God. Oh how naturall? how sweet? and allmost, how necessarie it is, for man to have his own will? And yet in truth, how monstrous is this unruly appetite? It ari­seth from a root worse than ordinarie Ido­latrie: as much as to make ones selfe a God, is a much more heinous sin than to worship any other false God. And what is that (whe­ther we mean it, or not mean it) that im­pells men so passionately to desire, and so violently to contend for their will, and as much of it as is possible, but that they would be great thereby; they would be supreame; they would rule and govern, not so much themselves (for they are the worst at that of all men) but others, and because they would be admired and worshipped; and that more, and in an higher degree than they dare o­penly [Page 163] own. When men have given them­selves up to this misleading and mischievous temper, they would have no bounds pre­fixed them. God himselfe shall not escape their murmures, if open accusation and ex­postulations: Every thing is uneasie to them, that is not projected by their own witts, and managed by their wills. And whereas, ac­cording to St. Paul, 1 Corinth. 13. Charitie, (that Divine grace made up of meeknesse, hu­militie, love of God, and that which in any manner resembles God) beareth all things, believeth all things, hopeth all things, endu­reth all things, the Idolizer of his own will, (on the contrary) can bear nothing, believe nothing, hope nothing, endure nothing con­tradicting this his humour. Reason he will by no means professedly affront or oppose, but then he counts it all the reason in the world, that matters should be carried as he judges, and willeth; otherwise the power and effects of his impatience shall be his re­medie. Whereas there is nothing more un­worthy of a wise man, and nothing more in­consistent with a good Christian, than to de­sire to have more wills under him than his own: for in trueth, he never is master of his own will, who would tyrannize over o­thers. For this may be but one sin in forme and appearance, but it is the parent of many, if not of all, to strive to have our wills.

4. For what is Pride but an appetite of our unmortified wills, pushing us forward to be great, Ruling, admired, followed, not to be led by any? What is Anger, but a desire of satiating our lust of revenge? What is Ava­rice, but to have all, and part with nothing but what Justice and Necessity extorts? And what is Lust properly so called, but a furious will of carnall pleasure? He therefore that will ever obtain any command of himselfe in any of these things, or the like, must lay the Ax of Reformation to the root of all these trees, the generall lusting after a mans own will, and the satisfaction thereof naturally incli­ned. For though there may seem such a di­stance outwardly between one sin and ano­ther, as that there should be no consangui­nitie between them, yet, in the practice, they, like persons at domestick difference or civill dissensions, will joyn against a common and forrein Enemie; and help one another; ac­cording to the observation of that mortified Father mentioned in Ecclesiasticall Histo­ry: who deliver'd it for a trueth, That a man can never observe the rule of Cha­stitie, unlesse he subdues the Lust of Anger. For surely if we shall give leave to our cor­rupt wills to take their swing in one thing; they will take leave to excurre into other evills, against our more advised judgements and wills. Therefore let us a little insist [Page 165] upon the reasonablenesse of such affectation of our carnall wills.

5. But first it is to be observed, that Re­ligion it selfe is not of that morosity, or in­deed tyrannie, under colour of mortificati­on, that it should denie us the libertie wholly of that naturall facultie of desiring and loving; for that God himselfe hath placed in us: For then we could not love God himselfe, nor choose the good or refuse the evill, as him­selfe commandeth. It is not the rooting up of that Vine which Gods own hand hath planted in the heart of man, but the prun­ing, and dressing it to bear generous bran­ches, and bunches. It is to cut off those Suckers; to destroy that Nature which is be­come such, and not made so by God. It is, according to the ancient Philosophie, for our earthie Spheare, and inferiour and smaller Orb, to be ordered by the first mover of all; and to say, and to pray as Christ hath taught, Thy will he done in earth as it is in heaven: to live in this world as Christ came into it, and lived and died in it. As appeares by the historie of his holy and humble Life, which tells us, John 18. 37. To this end was I borne, and for this cause came I into the world, that I should bear witnesse unto the trueth: every one that is of the trueth hear­eth my voice. And this was the holy Go­spell he taught, and left us. And his bear­ing [Page 166] witness was to make himselfe of no re­putation: as great, and as good as he was: to be obedient unto the death, even the death of the Crosse; and to appear, as it were, without a will of his own: or, which is a greater victory and glory, to have a will allwayes obsequiously included in the Will of his heavenly Father; as it was, when, in great Agonies and conflicts of Soule he prayed to God, Luke 22. 42. Neverthelesse not my will but thy will be done: demonstra­ting what he before affirmed for a trueth, John 5. 30. I can of my selfe doe nothing, as I hear I judge: and my judgement is just: because I seek not mine own will, but the will of the Father which is in heaven. And as the Disciples said, most loth to hazard so precious a Vessell of honour, and service, as St. Paul amongst Jewish Barbarity, Acts 21. 14. The Will of the Lord be done. And what better or wiser resolution can any good Christian take, than what he saw Christ to practice before him; and the most Heroicall Christians did, to have no will stirring but the Will of God and Christ? For this is to be what St. Paul exhorteth to. Rom. Chap. 6. 11. Likewise reckon ye allso your selves to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord: that is, con­tent to be directed by the Wisdome, and acted by the pleasure of God alone: So that [Page 167] we may say as that good old Father in his Cell, having relinquished the world; who when one came to him, and brought him the tidings, that a [...]ere Kinsman of his was at the point of death, and therefore he should doe well to repair to him, and take posses­sion of what descended legally to him; made answere, And would you have me inherit his Estate, who have been dead a long time before him? And this I intended for one distinct argument to denie our own wills, either wholly impeding the Will of God to be done in us, or the perfecter conformity to that, and the Example Christ hath set us.

6. Secondly, The speciall care that God taketh of him who careth least for his own will, but committeth the management of it into the hands of his most Wise and Gra­cious Father. 'Tis true, To have ones own will, and to doe as we are impelled by it, is the preciousest Pearle in the world to the naturall man; nothing so deare to him as that; and that when it is really evill in it selfe, and hurtfull, though pleasing to him­selfe: But man having so little skill how to use such a dangerous instrument, were it not much better to resigne it into the hands of him that careth for us more than we doe for our selves, and is wiser for us than we for our selves? As we see it in Children. [Page 168] When a thing of great value is bestowed up­on them by some Friend, the Parents have the keeping of it, least it should be lost, spoiled, imbezel'd, or hurt the young ow­ner; till he comes to yeers of discretion: So our Godfather properly so called, God him­selfe, bestoweth upon us that great Jewell of Freewill, and Choice, which he denies to in­feriour Creatures, but with this tacit condi­tion, that we should committe it to his cu­stodie, and by his wisdome and direction only use and exercise the same, till we come to yeers of true discretion, which is only in Heaven, and not in this life. Then shall we have the full and absolute use of it, be­cause then there is no feare that we should use it amisse, as here we doe. And this is that which holy David adviseth, Psalm 55. 22. saying, Cast thy burden upon the Lord and he shall sustain thee, he shall never suf­fer the righteous to be moved. This is it which St. Peter allso exhorteth unto, 1 Ep. 5. 6, 7. Humble your selves therefore under the mighty hand of God, that he may exalt you in due time; Casting all your care upon him; for he careth for you. And more ex­pressely and particularly, Christ himselfe coun­selleth thus his Disciples, Matth. 6. Take no thought for your life, &c. For, Which of you by taking care, can adde on cubit to his sta­ture? The trueth is, no man exalts him­selfe [Page 169] so highly, as he who, secluding or not considering God, followes the will of him­selfe; and the greatest of all humiliation is by the subjecting of our wills to Gods, and the next and readiest way to true preferrement, or exaltation. And take no thought, (saith Christ) not commending supinenesse, sloth, or lazinesse in any; but none without God, none not directed and regulated by his Will and Prescripts: none, without consulting him, and submitting the event with all confidence aed calmenesse, to his all-disposing, most wise, most just, most gracious Providence: and in suffering as well as doing his Will: For it is a Maxime or Rule berter becoming a Heathens mouth than a Christians. Every man is master, or maker of his own fortune: not but that every man hath a hand in, and contributes towards Good or evill events be­falling him, but that the Architectonicall, or Over-ruling Power of all is in God, whoe doth not allwayes give the Battle to the strong, nor the Race to the swist, nor bread to the wise; to teach us that he is Lord paramount of all: according to the Divine acknowledgement of the Prophet Isaiah, Chap. 26. 12. Lord, thou wilt ordain peace for us, for thou allso hast wrought all our works in us. And therefore it seems to me a thing, as very memorable, so more wor­thy the mouth and practice of a Christian, [Page 170] what is written of Muhamed Olbarsalanus, the Great Prince of Bagdet or Babylon, a Sara­cen; who being wounded to death in a Battle, which he fought; as he died, said, I never before this once, fought, but first I desired Gods blessing. I would all Christians would doe so, and have so much confidence in God, in all matters, especially of importance; that they would first implore Gods aid, and then depend on him for the successe: which if it be favourable, he must be humbly thank­full; if improsperous, in like manner, pa­tient; as the effect of Gods Divine and wise Providence requires.

7. Thirdly, The Scripture both by Ex­ample, and Precepts directs us to this reaso­nable, as well as religious resignation of our wills unto Gods Will; when it sets before our eyes the practice of earthly Parents and Children, as Hebr. 12. 9. We have had Fa­thers of our Flesh, which corrected us, and we gave them reverence, shall we not much ra­ther be in subjection to the Father of Spirits and live? For they verily for a few dayes chastened us, after their own pleasure: but he for our profit, that we might be patakers of his holinesse. Fathers of our flesh may take a cruell pleasure, rather than intend any reall profit or benefit unto Children, in cha­stising them; but 'tis not to be imagined that God can transgresse the mean, or erre in the [Page 171] end of any Dispensation severe, or unpleasant to us: therefore much rather should we be in subjection to the Father of Spirits, and live a more easie, safe and comfortable life here, than otherwise can be expected, and a most happie life hereafter, where all things be perfectly subject to the Father, as Saint Paul speaks, 1 Corinth. 15. that he may be here allso, as well as hereafter, All in All.

6. Fourthly, This Selfe-deniall is the true Holocaust or absolute Sacrifice we can give to God, and most acceptable, imposed upon us as true Believers, according to Saint Paul, Rom. 12. 1. saying, I beseech you brethren by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service: And be not conformed to this world, but be ye transformed by the renewing of the spirit of your minde, that ye may prove what is that good and perfect Will of God. Sacrifices came alive to Gods House and Altar, but were not accepted, till they were slain: so it is with the spirituall or reasonable Sacrifice of our selves especially: our naturall wills so long as they live, cannot please God; but they must be crucified, as Christ was crucified for us. And as the same Apostle advises, Rom. 6. we must reckon our selves dead in­deed unto sin, but alive unto God, through Jesus Christ. He that is dead, ceaseth from [Page 172] willing, and so from sinning. He that de­nieth himselfe and his will, is dead indeed unto sin, and liveth by the life of the Son of Man; and is acted by the Will of God. And surely, if it be our Dutie, our Wisdome, our Righteousnesse, to committ our very Soules and life into Gods hands and disposall, shall we stick to render that one faculty of our Soule, our Wills, into his hands? That doth Saint Peter exhort us unto, 1 Epist. 4. 19. Wherefore let them who suffer according to the will of God, committ the keeping of their soules to him in well doing, as unto a faith­full Creatour. Let God then have the keep­ing of our Wills as he hath of our Lives: as he had of Christs humane Will: as he had of Davids Will; when Saul was in the power of his hands: when Shemei railed to pur­pose, and when at the word given, his head might have been taken off, and the King revenged of a Petulant slanderer; yet he committed his cause to God; and seeing, at some distance, his Hand and Will, humbly acquiesced.

8. Fifthly, Nature it selfe teaches us (and upon that Abimelech bowed the men of Si­chems heart to make him King) to be sub­ject to one rather than to many, there being no personall disparity, which may alter the Case: how much more elegible then must it needs be, for a man well advised to submitt [Page 173] to the Monarchie of God, than to the A­narchie, or tyrannicall Democracie of innu­merable lusts? whereof some vote one thing, and some another. One tugges us this way, and another draggs us that way; command­ing many times inconsistencies and contradi­ctions; and worreying and wearing out the simple Soule by unreasonable sollicitations and vexations. For most truely said Saint Paul, 1 Corinth. 6. 16. Know ye not that to whome ye yield your selves servants to obey, his servants ye are to whome ye obey; whe­ther of sin unto death, or of obedience unto righteousnesse? Every irregular Affection, e­very inordinate Lust is a Tyrant, and would needs subject us to it: so miserable is that Soule which listens or leans to them, being divided from God and it selfe. For prodi­gality, and covetousnesse; Anger, and desire of Revenge; Envie, and Malice; Superstition and profanenesse; Pusillanimitie and rash­nesse; Slothfulnesse, and indefatigable drudge­ing for the world; Loving strange Faces, and embraces, Lothing lawfull, and laudable, excessive exaltation and exultation, when matters proceed, prosper, and succeed accord­ing to our loose phansies and fondnesse, and dejection of minde and spirit, when we are worsted in our designes, and crossed, and frustrated of our hopes and expectations. All these, and more than these never cease mo­lesting [Page 174] and disquieting a man, untill they see him secured under the protection, and in the service of Allmighty God, resolving to obey him against all temptations, and to look on all occurrences as sent chiefly to make proof of his obedience and patience. And that this free and full submission doe not only bring admirable quiet and tranquillity to the minde, but sanctitie and puritie (the thing we at present pursue) appeares by the Discourse of the Apostle to the Hebrewes, Chap. 10. 9, 10. where, having propound­ed for an Example, and our imitation, the readie obedience of Christ, of whome it was said, Lo, I come to doe thy will, O God: it followeth, By which will we are sanctified. That is, by that readie conformation of our wills to the Will of God.

SECT. VIII. Of the Custodie and Discipline to be had over the outward Man: and especially the Eyes, Eares, and Tongue.

1. BUT now let us passe to the other part of a true Christinas care and la­bour, consisting in the Purging of the Out­ward man, and regiment ought to be had of our Senses: from whence, lust having concei­ved [Page 175] inwardly, proceeds outwardly, deadly sins: and through which, outward temptations pressing in, defile the Soule. For our Senses are as Gates to a Cittie, through which there is continuall passing to and fro, and that of Good and Bad: and are the weakest and easiliest surprised, unlesse very strictly guard­ed. I will but look, I will not like nor love: I will but taste, I will not eat the for­bidden fruit: I will but touch, I will not embrace, saith the naturall and warie wis­dome of this world: But the wisdome of the Word of God teaches us otherwise, when it saith, Touch not, tast not, handle not, which all shall perish with the flesh, Coloss. 2. 1. especially when such touches and light Es­saies are of things unlawfull, dangerous, or wholly unprofitable. Doe we not read how Death entreth in at the windowes? that is, deadly sins, at the Eye? Doe we not read in St. Peter, 2 Epist. 2. 14. of such Persons, who have eyes full of Adulterie, and cannot cease from sin? Not that the visive facultie good in it selfe and a great gift of God, can of it selfe be subject to such a crime; but that, through the communication and combina­tion between the inward and outward Man, such lustings are either bred or stirred up by such Aspects. The Jacks or Keis in the Virginall, Harpsicon or Organ being touched with the Finger, doe not sound themselves, [Page 176] but they strike the inward strings, which render the sound: So when the outward Senses themselves are struck by their par­ticular objects, they soon communicate that passion scarce felt by them, to the inward Senses, which make all the noise. Saint Au­gustine delivers this as a trueth experiment­ed in himselfe (Confess. Lib. 7. 1.) when he said, After what outward formes my minde wandered, the same Images did my heart run after allso. So that even the subtiller Heathens could not but see the coherence between Phansie, and Senses, and between the Appetites of the Soule and them both, when they tell us, By our Eyes we are Luxu­rious; by our Eyes we are hurried into all manner of Vices; by our Eyes we are wan­ton, by our Eyes we look on the Wine, when it shewes it selfe in the Glasse: our eyes are cast upon the Riches of the world, as Achan's upon the wedge of Gold, and the Babylonish Garment, and by orderly un­happie, but allmost necessarie gradations and consequences, we, as he, are led to see, to covet, to take them. That subtile Serpent the Devill knew too well what power the temptations had entring into a man through the eye; when by his artifice he presented to Christ all the glories of the world, and with such a suddain surprise that scarce any but Christ could have withstood or reject­ed [Page 177] them. Job therefore would not so much as cast a vain and idle glance upon a beautie which might delude him, Job. 31. having no occasion justly so to doe: knowing assured­ly, that the conjunction of the minde with an unlawfull object, without that bodilie conjunction, adulterates the Soule: And ima­gination with resolution and strong inten­tion does that before God, which men can­not censure, and so according to the diver­sitie of the object, is the pollution diversifyed allso. So that if there be (as naturall Phi­losophers tell us, Coel. Rhodigin) an hun­dered Diseases of the naturall Eye: the morall distempers by ill use of them, may be accounted many more.

2. And if I should give some instances of the many waies of corrupting the sight, the rest may more readily be made up by mens own observations. Poring upon Faces pre­pared to catch fonder Spectatours: Taking pleasure in beholding wanton Pictures, under pretence, it may be, that it is but a dead object; or that fowl things are finely drawn. Viewing wanton postures and gestures, by either Sex, or of either Sex. Yea casting an eye upon the mutuall and naturall actions of Animalls doing according to their kinde, a man would think it should put one to the blush, but too often the contrarie is found by a sympathie to be abhorred, which [Page 178] the Masters of Jewish morality noted; and wisely disswaded all to turne their Faces from. Amorous Romances, and Lascivious Poetrye are to be reduced to this caution. And that eye cannot be accounted innocent which, coming into a Shop of Rarities and great varieties, looketh not so much, nor de­mandeth what it doth want, but seeketh for somewhat; which when it beginneth first to see, it beginneth allso to want and desire: and to want it because it desireth it; and not desire it because it wanteth it. Excel­lent therefore is that counsell of Ecclesiasticus Chap. 9. v. 5. 7. against both these, and their fellowes, and that when there were no Monks, nor Friers in the world, upon whome we would cast such severe counsells as their pro­session leads them to: Gaze not on a Maid that thou fall not by those things that are precious in her. Look not round about thee, in the streets of the City, neither wander thou in the solitarie places thereof. But our Sa­viours Evangelicall counsell exceeds this, Matth. 5. If thy right eye offend thee, pluck it out. It is better for thee to, &c. Nature (as Lactantius observes) to preserve the eye (a very tender and precious part) hath fenced it with hairs on the lids, as so many Speares; which, at the approach of the least Enemy to it, being but lightly touched, give notice to shut it presently, for its securitye. But [Page 179] it hath not provided such meanes to defend the eye from morall objects which are ever in readinesse to offend it: but that is the speciall gift of God, and should be the Christian prudence of every true Be­liever.

3. And the like circumspection is neces­sary to be had about the Ear, another most profitable, yea necessarie Sense, and no lesse passionate than the other: 'Tis incredible even to them that are overcome and capti­vated by dishonest Speeches, lewd Books, obscene Poetry, what a change, and that for the worst, aptly tempered sounds and melo­dious Voices have upon a man. They de­ject him and make him moody, and heavie; they inflame and lighten him, make him brisk and wanton, make him full of talk, and ridiculous motions; and finally, insnare and draw him to humour the notes in his acti­ons, good or bad. Cease my Son (therefore saith Solomon) to hear the instruction that causeth to erre from the words of knowledge: whether Poeticall, or Prosaicall. For when the forme of words, the eloquence of the Tongue, and gracefulnesse of speaking are the gift of God, the matter clothed, and a­dorned, and adapted to the eare by them, may be of the Devills devising; and sent before him to fowl the room of the Soule, for him and his unclean Spirits to dwell there. For as [Page 180] the Good Spirit of Wisdome, will not enter into a body given to sin, no more will, or can the evill Spirit enter into a Soule or bodie not fitted for his turne by impure co­gitations and devices. Turne therefore (saith Solomon, Proverbs 14. 7.) from the presence of a foolish man when thou perceivest not in him the lips of knowledge. Which know­ledge is there used for wise and profitable talke, opposed commonly to foolishnesse: which in Scripture signifies, as much as Sin. And in so advising he doth implye the next and right way to avoid not only cer­tain single acts of corrupt communication, but even the inclination and desire of impure matter imbibed by word or writing. For it is true in morall things as well as naturall, that the understanding is made all things, according to the impression made by the ob­ject, as Philosophers teach; being formable into any shape: So, according to divinity, is it true, that, according to the pure and chast subject we choose to meditate on, and converse with, or the light, obscene, and frothy, is the inward Sense affected, not only actually or transiently; but habitually and permanently. So that in accustoming a mans selfe to immodest and immorall acts or businesses, the minde is so tainted that all Diviner things become unsavourie and irksome. In like manner, to the palate of [Page 181] the Soule accustomed to spirituall, pure, and chast Discourses, and reading, the pleasure­ablenesse of vain, idle, and foolish Subjects, and especially obscene, becomes alltogether extinguished; an irksomenesse succeeding in its place.

4. And there being such neer relation (as we have partly seen) between the Ear and the Tongue, as there is between a Fiddle­stick and Fiddle, to strike it as it pleaseth: the same doctrine of Sanctitie reacheth un­to the due regiment of the one, as well as of the other; but more especiall care and custodie seem to be due to this, than that. For as much as the Tongue is an active part and Organ to evill, but the Ear, passive chiefly. And sometimes it so falls out, that a man must, whether he will or no, hear what is leud, vain, riotous, wanton, un­clean, and prophane; but no man is con­strained to use his Tongue so indiscreetly and wickedly: he hath it more in his power, than he hath his Eares; and therefore he is the more obliged to make a good use of the one than he can of the other. And as some have observed, Nature by fencing it double with Teeth and Lips, least it should trespasse upon God and our Neighbours, teaches us with what good advice and mo­deration we are to use it. For in trueth, generally it so demeaneth it selfe, that few [Page 182] can give that a good word, which is the great instrument of Speech: And seldome is it better employed than when it accuses it selfe; and commends taciturnity and silence. What can be said of it, or any thing else more bitterly or truely, than what St. James writeth of it, Chap. 3. The Tongue is an un­ruly evill; full of deadly Poison. Therewith blesse we God even the Father, and therewith curse we men, which are made after the Image of God. And Solomon saith, Prov. 21. Death and Life are in the power of the Tongue: meaning, that by a Lying, slandering, perjurious, pro­fane and unclean Tongue, we hasten Death to others, so that our own damnation at the same time, lingreth not thereby; Christ telling us, Matth. 12. 36, 38. that, For every evill word that men speak, they shall give an account at the day of judgement. For, By thy words thou shalt be justified, and by thy words thou shalt be condemned. So that the Tongue or sting of the Adder is not so poisonous and pernicious as the evill tongue of Man. For that doth not sting or hurt the user; but this doth: verifying what is said of wicked men, Pssalm 6. 4, 8. They shall make their own tongues to fall on themselves: All that see them shall flee away, viz. as from the face and sting of a Viper. And if we would judge of the ill Tongue, as we doe of Per­sons of worth, from their Extraction, we shall [Page 183] find how low and base an originall it hath, from St. James, Chap. 3. The Tongue is a little member, boasting great things: the Tongue is a fire, a world of iniquity: it defi­leth the whole body, and setteth on fire the course of nature, and is set on fire of Hell.

5. We see here what purgation the Tongue needeth, which is so foul that it defileth the whole body naturall, and disordereth Fa­milies, Towns, and whole Countries; yea Nature it selfe.

6. To insist upon the particular Vibra­tions used by the Tongue, to execute its mis­chiefs, would be to launch out too far into an ocean of matter: but it may suffice to point at the principall Vices and pollutions, to be carefully avoided and wiped off: such as murmuring against God, and our Gover­nours, upon every light occasion; and be­cause things are carried on in the Publick otherwise than our private wisdome can com­prehend; we not being of the Counsell of State, nor our approbation desired. Upon which followes scoffing, belying, and slan­dering our Superiours, and thereby set­ting on fire the course of Nature, and ma­king publick combustions and confusions. Beware therefore (saith the wise Man) Wis­dome 1. of murmuring which is unprofitable, and refrain your tongue from backbiting. For there is no word so secret that shall goe for [Page 184] nought, and the mouth that belieth, slaieth the Soule.

7. And when bare Lying will not effect what we intend, it taketh unto its ayd, Swearing, and Cursing, and blasphemous Speeches against Heaven it selfe: provoking that to revenge the injurie done to God and man thereby. Of which many instances might be produced, but that only shall I give which Matthew Paris Lib. 7. in the yeer of our Lord 1701. gives of one Simon de Thur­way, who rashly boasting in the Schools, that he understood thorowly the Law of Christ, and could make it nothing in confuting it, became suddainly so ignorant of all learning, that he could not so much as say the Lords Prayer over, nor read the Alphabet. And late yeers have produced such presumptuous and virulent Tongues against the Holy Wor­ship of God setled amongst us, glorying in the mean time of their own abilities and gifts, that as they at first wilfully rejected the Lords Prayer, so have they at leugth, been unable to rehearse it, themselves al­ledging why they did not use it, least they should be out, in saying it; though they wanted not other reasons, which somtimes they were ashamed to render for the disuse of it. And in trueth, I am much ashamed of the little severity taken against blasphe­mers of our Religion; when I reade in the Ad­ventures [Page 185] of a late Authour in Barbarie, that, When any amongst the Turkes or Moors in Affrica, commits Sacriledge, or doth any action to the dishonour of Mahomet, or the Religion professed in that place, they pour scalding Lead into his Mouth, which sinks in with an horrible smoak. But with us, alas! such remissenesse against blasphe­mers of our Religion is in fashion, that it is allmost become one of the priviledges of the greater sort, and part of the libertie of the Subject amongst the inferiour, to disho­nour Religion; and if the Protectours of the Church and Religion shall venture to be sharp upon such, they have in readinesse a reserve of evill language to wound their Judges and Persecutour by, calling them proud, busie, domineering Prelates: and so the guilt is of a sudden, transferred from them, unto the punishers of it.

8. To these may be allso added, the soothing, hypocriticall, and flattering Tongue, which while it coxeth, and stroketh, and tickleth, sorely woundeth. Surely God will not shew himselfe so plausible to such a Tongue, if we believe the Psalmist, saying, What shall be done unto thee thou false Tongue: sharp arrowes of the Allmighty, with coals of Juniper, &c. Psalm 12. 3. And Psalm 12. 23. They speake vanity every one with his Neighbour, with flattering lips and with a [Page 186] double heart doe they speak. The Lord shall cut off flattering lips, and the Tongue that speaketh proud things: To prevent which, David prayeth to God, Psalm 141. 2. to set a watch before his mouth, and to keep the door of his lips: And surely, not so much for the evill which that tame Beast (as one of the Auucients termeth the Flatterer,) doth to another, but bringeth to himselfe, by delusive fawnings. For as no Person is more formidable than the wild Beast, the Railer and open Reviler, which with the teeth of his Tongue, teareth the Name and reputa­tion of him he seizeth on; and so, as the Bee stingeth with that violence that it kil­leth it selfe thereby; in like manner, nothing is more ridiculous or odious than that tame Beast which licketh with its Tongue, till it poisons the party; himselfe in the mean time perishing in the esteem and value of all men. A guard therefore of the Tongue is most ne­cessarie, both to secure the Speaker and Hearer. The Flattering, the Railing, and slanderous Tongue: and the incessantly or su­perfluously tatling Tongue, all want the bridle of advice and prudence to stay their Currier, and to stoppe the Rheum that defluxeth from the distemper'd brain to the corrupt­ing first of the very vitalls of Religion in­wardly, and then infusing the contagion of its venome into others. Well therefore ad­viseth [Page 187] the wise Man, Ecclesiasticus 9. 9. 10, 11. immoderare Praters of all sorts, If thou hast heard a word, let it dye with thee, and be bold it will not burst thee. A Fool travelleth with a word as a Woman in labour with Child. As an Arrow that sticketh in a mans Thigh, so is a word within a Fools Belly. It is a pain to a Fool to hold a little, that he thinks he knowes, within him: And his Tongue must be taking the ayr, till like Dinah it be de­filed. If a notion comes into his head, like a vain Prodigall, though he be in want him­selfe, he will spend that, and all that he hath upon others; who, as it happens to a­nother kinde of Spend-thrifts, when he has done, will laugh at him for his pains and liberality: St. Peters advice is this, If any man speak, let him speak as the Oracles of God. Oracles were given of Divine, or very weighty matters. And in very few words; and them very true. If a man therefore, (observing this rule) would speak, 1. With deliberation. 2. With brevity. 3. About matters of consequence. 4. Rarely. 5. Pro­fitably only, he should prevent great mis­chiefs to himselfe, and conduce much to the good of others. And before a man can be truely master of his Mouth, so far as not to speak what he should not; it will be needfull that he get such a victory over himselfe, as sometimes not to speak when cause is offer­ed, [Page 188] or occasion rather. For he that saith, (Ecclesiasticus 4. 23.) Refrain not to speak when there is occasion to doe good, and hide not thy wisdome in her beauty; saith allso, Chap. 32. 7. Speak young man if there be need of thee; and yet scarcely, when thou art twice asked. According to circumstances of Persons, Aged, or Young; Strangers, or Acquaintance; of matter, understood, or ob­scure; within our Sphere, or out of our fa­culty; of time and of place, are words to be used: Lest talking inordinately becomes a Disease; and intemperance of speaking, (as Theophrastus calls Garulitie) be account­ed a flux of the Mouth, and not eloquence; folly, and not prudence; ignorance, and not knowledge: according to the acute replye of Demaratus in Plutarch (Apotheg. Lacon.) unto one demanding of him being silent, when others talked, Doe you say nothing out of doubting, or ignorance? This latter cannot be, said he, for a Fool cannot hold his Tongue. Here therefore let us end this Discourse.

SECT. IX. Of outward Moderation to be used in Absti­nences and Apparell.

1. THAT the Perfection we are capable of here in this World, consisteth principally in inward Mortifications and Selfe-denialls, That God requireth the heart; that God will be worshipped in Spirit and in trueth, is most certain and excelle [...]t Do­ctrine: which the crafty Sophister the Devill perceiving to be much applauded, and him­selfe not able openly to gainsay or destroy; he with wonted subtilty betook himselfe to drive it on farther than God himselfe ever intended, and to overthrow it by excessive celebration and praises given of it: and by confining Religion to its Chamber, at first; at length to smother it in his Bed. For as the Spirits and naturall faculties of man are the cause of motion and actions, so are they maintained and cherished by outward acts and exercises. But if a man shall pretend (as is before intimated) that it suffices that a mans life is entire; his Understanding sound and good, his Will free and brisk, his Affections vigorous and powerfull; and, these things standing so, it is superfluous to take any pains about the outward parts; it [Page 190] were to rob God of his due; and, in time, himselfe of that presumed Perfection of his heart and minde. For undoubtedly there is a naturall communication and correspon­dence held between the outward and inward man, the Spirit, and the Flesh; the outward actions and inward affections: and that they mutually assist or weaken one another, is apparent to reason, and experience. A man therefore may possibly couzen himselfe with a perswasion of a good heart, and pure minde, and i [...]ention spirituall, while he takes all the liberty to himselfe which Lawes will al­low him, of indulging to himselfe in eating, drinking, clothing, adorning his outward person, sporting, and pastime, sleeping and slothfulnesse, and argue strictly from the na­ture of the things, or from St. Paul's words, I know that there is nothing unclean of it selfe, but to him that esteemeth a thing un­clean, to him it is unclean: or from Christ's words, Matth. 15. Not that which goeth in­to the man, defileth the man, but that which cometh out, that defileth the man; or from the nature of Cloathing, Attires, Gesture, Postures; that nothing is unlawfull of it selfe; and therefore it is unlawfull to forbid it, and perhaps looks on it by bleer or envious Eyes, as a part of the libertie Christ hath purchased for us, to doe what we please, and to prove the same; and to act contrary to [Page 191] the prescriptions of our lawfull Governours, endeavouring and designing to regulate the outward man answerable to the habit which best becometh the inward; in simplicity, in abstinence, in gravitie, in humility, and con­formity to anholy profession, and possession taken of the Soule by Religion.

2. For it is undoubtedly a very false no­tion of common prudence or vertue, (and much more of Religion) to imagine a man cannot offend both God and his Brother, by the scandalousnesse of morose or affected sin­gularity, provided his heart be upright to­wards him: which yet can scarce be supposed. For unlesse some perverse opinion or dispo­sition first seizes such Spirits, it is hard to believe they should affect a disconformity to the Rules and Practice established and de­signed for the promoting of decencie and Pietye.

3. But next to the detestable humour of opposing things because they are command­ed, is the unreasonable opposition they make to prescribed severities, and testimonies of holding unity with the Churches of all Ages and places, by undervaluing that little that remains amongst us of auncienter, and stricter observations. They, for instance, will tell you, that Fasting is abstinence from all Meats, and Drinks, for the time designed; and not to admitt of, or tolerate, a distinction [Page 192] of Meats; and because some exceptions must, according to the charity of the Church, as well as wisdome and goodnesse of States, be made from all Rules and prescriptions of men, and sometimes the generall order given by God, (as appears by the argument of Christ taken from Davids practice, Matth. 22. 3. in eating the Shew-bread; against the hypocriticall and precise Pharisees) they in­ferre from such Dispensations, the absurditie of the Rule, with greater absurditie; and scoffe, and laugh, as if they were migh­ty, and much more perfect Chastisers of their Bodies or deniers of their Senses, than the low rate prohibitions are set at, by the Church. The Church, to be sure, meanes and designes much greater things than it indispensably requires; and that while re­laxations are but too easily obtained. And such glorious asserters of such great things, should doe very well to exceed vulgar pra­ctices: but while they speak contemptibly of the Day of small things, themselves, in the mean time sometimes alledging the grie­vousnesse, and sometimes the lightnesse of the burden laid on them, will doe just no­thing in that kinde, they and their laughter too, become ridiculous.

4. But what shall we say of such late Di­vine Disputants as the Christian world ne­ver heard of, or if heard of, lothed and dis­owned? who stick not to make the uncir­cumscribed freedome of eating and drinking, as Nature moves them, a part of that Chri­stian libertie which Christ purchased with his blood, and whereby he made us free; and in which we must stand fast, as they mistake the Apostle? As if Christ at the same time that he freed us from the Jewish restraints by Moses, had also freed us from all Christian Lawes; and proclaimed an e­verlasting yeer of Jubilee, and liberty for the Naturall Law of mens Appetites to take place, without distinction of times, seasons, or reasons left undoubtedly in the power of Superiours to moderate. What is this but to make the Coming, and Gospell of Christ to advance the brutish part of man to its perfection? upon which must necessa­rily follow the great imperfection of the Spi­rituall. What is this but to interpret the Oracles of God, by the Oracles of the Belly suggesting such Scholies? Doe I speak this that I can glorie in any gift in this kinde, above others? No surely, but rather blush at my defects herein: Only this I may say, that I retain such a veneration for the use and ends of abstinences and the universall practice of the Catholick Church, that I [Page 194] abhorre the petulancie of such, and their pre­sumption, who teach otherwise: not doubt­ing but they fall under that menace of our Saviour Christ, Matth. 5. 19. Whosoever shall break one of these least Commandments, and shall teach men so to doe, he shall be called the least in the Kingdome of heaven. And surely, denying our Senses, was allwayes reputed a Command of Christ, in generall: which to apportion to every mans capacitie, belonged to his Ministers. So that a gene­rall Rule prescribed by the Church concern­ing the same, ought not securely to be in­terpreted and applied by every mans single and private opinion that he hath of his suf­ficiencie, or insufficiencie to practise the same, but may better be committed to the judgement of others, and by them dispensed. For some are too rigorous to themselves, and others, (the greater number) too partiall and indulgent; and therefore safer and more reasonable it is, to denie our selves that na­turall and dear Judicature which every man is fond of; and to committ our selves, and especially our Senses to the wisdome of others not repugnant to greater Autority.

5. But that which is most of all to be avoided, is the intemperance and excesse which Art addeth to Nature: which is that we may call Luxurie, specially to be consi­der'd hereafter. Surely it is too much for [Page 195] a good Christian, to be allwaies full within, and allwayes warme without, and allwayes at ease, and to fence our selves by all care and sollicitude, against all ordinary incom­modations, and inconveniences, so esteemed by flesh and blood: the Scripture pronoun­cing them rather miserable than happie, by the Prophet, Amos 6. 1, Woe be to them that are at ease in Sion; i. e. under no hardship or molestation! rather drudging infinitely, to gratifie Back, Belly, Eyes, Eares, and Palate, with all Delectables; contemning the simple sufficiencie and salubritie of Nature; and ex­citing Lusts of all sorts, by inventions strange and new, to a greater rampantnesse than cor­rupt Nature it selfe disposed to: Nay, to that excesse of Fashion and Folly doe men strive to arrive, that to attain praise and admira­tion, or but estimation for their Vanities, they can suffer more pain, and run greater hazards of mischiefing their Bodies, than they doe, who for Heaven sake (I mean the strait Gate of Austerities leading thither) suffer willingly bodily incommodations: and by affected nakednesses of Back, Brest, and Armes, shew themselves more hardy for Fansie and Fashion-sake, than the Plowman or Carter. If a man should prescribe this for Gods sake, which is done so frequently for the Worlds sake, he should be judged very unreasonable, if not superstitious allso. [Page 196] And yet St. Paul saith, Rom. 12. 2. Be not conformed to this world, but be ye transformed by the renewing of your minde: And Saint Peter saith, 1 Pet. 1. 14. As obedient Chil­dren not fashioning your selves according to your former lusts in your ignorance; Ignorance and not skill; cunning, and not Art being, according to him, the Parent of superfluities and vanities worldly. For, witnesse Expe­rience, witnesse Saint Paul, 1 Corin. 7. 31. The fashion of this world passeth away. Be­fore some can get well into a Fashion, it weares out. And if it would last a Mortall for ever, i. e. as long as a man lives, it were scarce worth the striving for; especially with greater contention than men doe to be con­formed to the meannesse and meeknesse of Christ; so that by changing of this vile Body, we may at length be fashioned like unto his glorious Body, as Saint Paul speakes, Phi­lip. 3. 21.

6. Surely, something of this nature was aymed at by Saint Paul to Timothy, 1 Epist. 2. 9. prescribing, That Women adorne them­selves in modest Apparell, with shamefastnesse and sobrietye, not with broidered hair, or gold, or pearls, or costly array: but (which becometh Women professing the Gospell,) with good works: And Saint Peter, 1 Epist. 3. 3. speaking of the same Subject, sayth, whose adorning let it not be that outward adorning, [Page 197] of plaiting the hair or of wearing of gold, or of putting on of apparell, but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit; which is in the sight of God, of great price. How doth this Doctrine of St. Peter crosse and confound the Apologies of the Advocates of outward lightnesse in Apparell and Behaviour? The Wisdome, yea the Religion of this World argueth this, It matters not much what habit a Man or Wo­man uses, nor what fashion they follow in outward Dresses and Ornaments, provided they have good hearts towards God; and be upright, and innocent, and true, and de­vout in the main Duties of Religion: But Saint Peter plainly saies, doe not that, but see to this. And whose sense of Scripture is so narrow as to imagine that it intended none but Women here, and not effeminated Men? And who doth not see, that if it had sufficed to regard the inward man only, and the heart of Christians, that these wise and holy Apostles would never have urged the gravitie and sobriety in wearing Hair, and using Apparell, and Gold, and Silver, thereby disobliging wavering or green Con­verts, and by such indifferent severities de­terring them from submitting to the uneasie Gospell of Christ? But more blameable are such affected Artifices about the Bodie in men [Page 198] of greater mindes and designes than Women: and most of all in Persons devoted to holy functions and ministrations: some of whome we may suspect to have a worse end than the Pharisees in their religious Offices, viz. to be seen of men: and to covet rather to be seen and admired by Women, for the spruce­ness of their Habits: to the lothing of their improper affectations, by sober Persons, and contempt of their Character and capacitie spirituall: appearing to commend themselves to mens Eyes rather than their Consciences, which was Saint Pauls choice and practice.

7. Nature and Infirmities are sometimes justly alledged for the vindication of such from lightnesse in such modishnesse: which sometimes may be true, and 'twere to be wished were never otherwise: but that Na­ture or Distempers require such curiousnesse, as is upon such pretences taken up, who can say? or that all such ends could not be sa­tisfied as well by artlesse supplements. Nei­ther would men betake themselves to that wretched Topick for refuge, taken from the absolute nature of things in themselves no wayes sinfull: and that there is nothing un­clean in it selfe: whereas all such things are to be judged by the circumstances of Per­sons, Sexes, Places, Offices, Age, Time, and such like; all which to confound with such an universall argument is absurd enough to [Page 199] themselves, at the first appearance. But Re­ligion heretofore never made Nature Judge in such cases as this, unlesse in St. Paul's sense, demanding, 1 Corinth. 11. 14. Doth not nature it selfe teach you, that if a man hath long hair, it is a shame unto him? And may not this be extended farther allso, were it not that greatnesse, strength, and numbers concerned are in a readinesse to oppresse such Discourses and the Authour of them. The times were, in my memorie, when the Puritanes preach­ed loudly for short Hair; but whether they changed their Opinions and Notes when they perceived the Bishops likewise required the same of their Clergie; or whether the Faction conquering and prospering thought it time to lay that Fashion down, and be the first of the Ministery, that I remember, to have made use of artificiall Hair, I will not determine. But this I may say, that they found not long after, followers in this way, who differed in other things from them: but hereupon began to be better reconciled to that injudicious, crude and dangerous Doctrine of worshipping God so with the heart and Spirit, as no Censure should re­main for any outward indecencies, in the Ministers or Worship of God, but what are common to all men.

8. But with me, that is more wisely and authentickly deliver'd, which I finde, Eccle­siasticus 19. 29, 30. A man may be known by his look; and one that hath understanding by his countenance, when thou meetest him. A mans attire and excessive laughter, and gate shew what he is. And if they only shewed and declared what a man is inwardly, ei­ther for ingenuity, or Pietie, the errour of affecting gentilenesse and prettinesse, were more tolerable: but the pride of the heart and vanity of minde doth not only give being to such outward affectations, but re­ceive back again great increase from them. Whereupon the wisest of Christians have ever preached up and prescribed plainnesse with cleanlinesse of outward habits of all sorts, as a notable correcter of inward vanity, and lightnesse: as the Phi­losopher writes of Mares in their Venereall furie are tamed by shaving their Manes.Plinius. And if Men or Women should shave off all that Art adds to them in the like kinde, I am of opinion, they would loose a great part of their confidence, and wantonnesse, and gain a neerer step to hu­miliation, and Gods acceptance thereupon; as the Scripture plainly teaches us in the case of the Children of Israel, offending God highly, with whome God refused to treat of a reconciliation, untill they layd by their [Page 201] gaudinesse, Exod. 33. 5. Therefore now put off thy ornaments from thee, that I may know what to doe to thee. And according to the Leviticall Law, there were severall unclean­nesses in Garments, properly so called; and so certainly are there, in a sense spirituall, when abused in such sort.

9. And this I speak not so absolutely, but with allowance for degrees, ranks, and orders of Men and Women, distinguishing them: but rather 'tis such affectation of Ha­bits, Fashions, and Gallantrie I look on and condemn as is inconsistent with Sobriety, Wisdome, and true Pietie, which bring in a confusion of these, and a scandall to Godli­nesse; and many times prove an introduction to grosse impieties.

SECT. X. The Connexion of what hath passed with what ensues concerning the Seven Capitall Sins.

1. BUT having thus spoken generally of the Dutie of Sanctification and Purga­tion of the whole Man; it will be requisite, for greater plainnesse, and easier progresse herein, to descend to some particular Sins, which every good Christian is obliged to quitt himselfe of, not only for their own [Page 202] sakes, but for the tail or train of sins they draw after them. For we finde a common distinction of sins into Mortall and Veniall; against which, or for which, I shall enter in­to no Disputation at present: only I shall presume this as granted on all sides: That all sins are not equally sinfull: and that some sins are more prolificall and fruitfull than others; and that these, however in shew they appear not foul and scandalous, are indeed more dangerous and deadly than others; more detested in their consequences. Such, for instance, are Pride, Covetousnesse, and Slothfullnesse, and some others.

2. Neither shall I here contend about the number of these Capitall Sins, in which I finde some difference among Authours, as allso in the very kinds; but shall pitch up­on these Seven, which I may first rank ac­cording to that distinction before given of Sins proper to Evill Spirits; and of Sins more proper to Beasts: Of both which mi­serable and frail Man too much partakes. For Pride, Envie and Anger may seem to have the Devill for their proper Sire. And Covetousnesse, Gluttonie, Luxurie, and Sloth­fullnesse, are more brutish than the other: And both sorts are so bad, that if a man were to choose, he could not tell which to be most ashamed of: neither being at all desireable, or cligible. Sometimes the Scri­pture [Page 203] teaches us that Pride is the Originall of all sin: and sometimes that Covetousnesse is the Root of all evill: which are both true, if we consider them thus ranged. For of all mentall sins, wherein man draweth neerest unto the Devill, who is a Spirit, Pride may be said to be the Mother. And of all bodily sins, viz. such as proceed pro­perly from corrupt Flesh and Blood, Co­vetousnesse may be said to be the root; ta­king it, especially as Saint Paul doth; for a concupiscence tending to the satiating the Sences, ever least satisfied, where they are most cocker'd and indulged. But omitting curiosity and prolixitie, we shall consider them in their order mentioned; giving a brief description of these distempers of the Soule, and then of their Cures.

SECT. XI. Of Pride, the first Deadly Sin, or Capitall.

1. PRIDE, (we know) was the first Sin committed, and the first spot that blemished the fair Works of the great Crea­tour of all things, and that one of the fairest and noblest made by him. For as Angells were the top and Crown of Gods Creation, so was Lucifer the Head (as is generally be­lieved) [Page 204] of Angells, of his order especially. And his sin was Pride, and his Pride an emulation of God himselfe, saying within himselfe, I will ascend and be like unto God. He thought himselfe such a free­borne Subject, that he ought to cast all So­veraignty off him; and bring the rest of the world to be governed by Aristocracie; in which he hoped for a principall place, and to have a negative Voice, at least. But that Pride which infatuated his understanding to aspire so high, weighed down his person to a base and monstrous condition, both of ug­linesse and torment. And this his Leader, the proud man followes; and with the same event likewise. His great designe and aym is to be high, honoured, and applauded: and of all men, is the most odious to God and man. It being said of God, that he re­sisteth the proud, James 4. 6. 1 Pet. 5. 5. and this agreeing with what we read, Job 40. 11. as a property of God, viz. to cast abroad the rage of his wrath, and to behold every one that is proud, and abase him. and as if the sin of Pride were greater than the punishment of the guilty person could any waies answer, God declares he will de­stroy the house of the proud, Proverbs 15. 25. Infinite other Texts of holy Scripture testify­ing the like vengeance ready to fall not only on the person, but familie of the proud: [Page 205] and that where the pride of the heart aspi­reth to an high and perpetuall name. For what can they expect from God more justly; than that they should follow Lucifer in his fall, whome they have imitated in his selfe­exaltation.

2. And what a piece of short-wittednesse is that, for men not to be able to discerne, that by that very meanes, whereby they hope to be overvalued in the world, they are undervalued, hated, scorned, and cursed by men; so far as the greatnesse, power and tyrannie of the proud doe not crush them into more conformity to their humour, than they are disposed to of themselves. Where­as to the humble and lowly, love and inge­nuity impell men to ascribe more than they claim.

3. And here it is well to be observed that Pride casts it selfe into more formes, and acts more parts than one; so that it many times passeth undiscovered. For there is a Mentall pride; when the outward deport­ment may seem to be lowly and orderly: and there is a Corporall pride, consisting in outward ostentations of words and phrases affectedly lofty, and gloriousnesse of Appa­rell, strange phantastick, and above the Purse, parts and rank of the wearer: This is in truth, set on foot by the high minde, but the high minde is augmented in its vanitie, [Page 206] by the lifted up Neck, which the Scripture censureth so often; and by other gestures and habits invented to make men admire the user; and for which the user most of all admires himselfe. And so are we influenced from without, that a costly furnished House, and new fashion'd, shall have a great power to corrupt the minde with this vanitie; yea and a proud carriag'd Horse shall communi­cate of his vertue to his Rider, producing this Vice in him.

4. But this low sort of Pride though very troublesome, frivolous, and oftentimes ridi­culous, hath more of the Child than the Man in it: For 'tis much the same with that Children manifest, when they have new Coats or Shooes given them. But there is another sort of Pride which is properly men­tall and spirituall, much more dangerous and pernicious to the affected with it, and still so much the more fowl and damnable, as it seems to have somewhat of Religion for its foundation, and fomenter. As when men are conceited of their naturall parts, Witt, Memorie, or Reason: or when they reflect upon some accomplishment, and faculties acquired, which lift up the Head, and cast the Eye this way and that way, to see whose eyes are upon them, and may seem to ad­mire them: and who shall say, That, that's he: which observed, or overheard, sowes [Page 207] the seed of the Serpent in the heart, which wonderfully delights the minde, so that scarce­ly, or not at all, it can contain it selfe from uttering its vanity to others.

5. But no Pride comparable to that of the Spirit, or spirituall Pride, properly so called, noted in the auncient Canons of the Church: when men shall presume themselves so spi­ritualiz'd in gifts and religious abilities, that impatient they are of any rules of modera­tion, but what proceed from their own di­ctates and inventions. And to passe better undiscover'd and unsuspected in such a Ma­ladie, they discover themselves very un­luckily and insensibly by crying down pride in others. Much noise they make, and much pains they take, to beat down pride in o­thers: For not only Fashions, as Ribbands, Patches, Dresses, Gesticulations, and such like, come under their severest Censure; but some they will needs have accounted proud by their very office and order, be their per­sonall carriage never so inculpable in that kinde, otherwise. They are proud, because they will not suffer others to be so. They are proud, and must be humbled, otherwise they cannot be exalted. So that I may make this the Character of a really proud person, that he is too studious, carefull, and very active that others should not be proud. For though some Sinners agree very lovingly [Page 208] and side together, as the Drunkard, the Co­vetous person, the Thief, and open Robber; they blesse one another, and love one ano­thers humours, and companie; the proud man is alltogether unsociable and unsuffer­able; and cares for none so much as Syco­phants and Flatterers of him. None so into­lerable to him as he who is likest himselfe, and carries on the same trafficking for esteem and vain-glory: Unlesse we except such, who vainly puff'd up of their fleshly minde, would have the sober, deliberate, and best compo­sed gifts of their Superiours, subject to their imaginary, rash, petulant, sudden flashes, mag­nified for purely Divine. Which to a dis­cerning eye is the worst pride of all: which because it relates to spirituall matters may be called Spirituall; more odious to God, and more pernicious to the Soule, than that about worldly advantages presumed on: as may appear from the fearfull judgement of God, sinking them down to Hell alive; who denying any singular gifts to Moses and Aaron, assumed the same to themselves, and thereupon exalted themselves above their ranks and order, and established Ordinance of God. Which was much the case allso of all the proud men resisting the Word of the Lord in the mouth of the Prophet Jeremiah, contrarie to their opinion and humour, Je­rem. 43. 2. And so subtile and busie is the [Page 209] Spirit sometimes, that it disposes men to be conceited of their humilitie, forsooth, it selfe: so contradicting Levitie, that they fall into morositie; and would confute superfluities and vanities in others, by affecting indecen­cies and slovennesse in themselves: hoping thereby to have as many admirers of them, as gayer and finer Persons. And with as great ostentation in the eyes of God, covet a name for Enemies to ostentation. And we finde in the writings of the auncient and holy Fathers, a speciall caveat given to them who have denyed the world in outward ap­pearance, not to be proud of it: And speci­ally against the conceit of the excellencie of Virginitie: And Fastings, abstinences, and multiplied, and produced Prayers have given too great occasion many times to appearing Saints, to become conceited. Which that good man mantioned by Gerson in a Tra­ctate Of the Tryall of Spirits, perceiving and fearing in himselfe, prayed to God earnestly that he might be possessed with the Devill three moneths together, to prevent such an evill; choosing rather to be infested with the Spirit of Pride, than infected with the Pride of Spirit; and was accordingly answer­ed by God. And Saint Hierome writes in the life of Saint Hilarion, that having the gift of Miracles which he shewed by acts of mercie on indigent, impotent, and sick per­sons, [Page 210] that becoming noted and admired for such workes, so soon as he perceived it, fled from that place, lest he should possibly be tainted with the corrupt breath of Fame and applause. The like to which we read in Aeneas Gazaeus his Dialogue called Theophra­stus, or the Resurrection of an Auncient holy Man, who being perswaded by the importunities of a dear Friend having lately lost his Child, to restore him to life again, he did so in a miraculous manner: and to a­void the glorie and admiration of the people for so great a work, chose to goe into vo­luntarie banishment. For as a wise and Holy Father observes,Omnia vitia in malefact is timenda sunt, superbia in benefact is plus timenda est. Augustin. in Psalm. 58. the case of Pride is quite contrary to that of others. In doing evill, men are generally to feare evill; but men are to feare Pride most of all when they doe well. When men preach eloquently and powerfully; when others pray fluently and giftedly as they suppose, to the admiration and applause of others, the vain spirit of man licketh up, as it were, and draweth greedily to it selfe the fumes of praises offered so to him, as the Gentile Philo­sophers taught the paltrie Spirits of the air, (for they made severall orders of Spirits too) attended the Altars at the time of Sa­crificing to them, and with great pleasure [Page 211] drew to themselves the fat vapour that ascend­ed from thence, and were nourished by the same, as they tell us. And if men be so wanting that they of themselves refuse to of­fer a sacrifice of praise answerable to the ap­petites of the vain expecter; prettie sly artifices are invented to ensnare, as it were, men to ascribe something to them: of which that is none of the least or rarest, To cast out some light disparagement of themselves, that the Friend or flatterer may catch that occasion to confute what was said, and am­plifie his deserts, on the contrarie, and extoll him: as it is often seen in young Children, who discerning their Parents fondnesse to­wards them, will sometimes cast themselves down upon the ground, that they may be taken up into their armes, dandled and kis­sed.

6. But so much as to point at the seve­rall sorts of this Vice might require a greater latitude of Discourse than is proper for this place. Ambition or affectation of great Power, or Honours, or Place is that which can hardly consist with a sincere minde, or spirit truely apprehensive of the vanitie of the world, or the unsociablenesse, I doe not say of the things themselves, for such orders and subordinations God would have in the world, but of the Affectation and appetite of them, so far as least of all to desire that [Page 212] Good work the Apostle mentions in Digni­ties: but wholly or chiefly to desire gran­deur, profits, and perhaps ease from inferiour labours, and lesse advantageous: becoming so much the lesse sollicitous and industrious as the reward requires and deserves greater. Here must necessarily be either Vain-glorie or Covetousnesse or both, too prevalent.

7. But Saint Chrysostome gives us an In­stance of vaingloriousnesse, and pride of minde, even after men are dead and turned to corruption; an exorbitancie Great men are subject to in this sin more then in any other. For other sins commonly end their dayes with the Sinner, but Pride divers times ma­nifesteth it selfe after death; and Drunkennesse and Uncleannesse, and Gluttony and Covetous­nesse fall away with the guilty person: but he that is ambitious and vainglorious provides for the continuation of his blindnesse and er­rour by appointing lasting and magnificent Monuments, to that purpose: stately devices and Edifices must declare to Posteritie that such an one was once great and renowned, whether he were so or not; ay, and as now the wicked world goes, men shall be Sainted by an Inscription, who have been prophane to a great degree in their lifes-time: and by stately Tombes, proudly, after their death, cease not to prophane the Church or Chan­cell by usurping that part of Gods Soile de­dicated [Page 213] to Holinesse, to the celebration of rot­ten flesh, and drie bones; and it may be, to the bringing down the judgement of God upon that Church, which tolerates such a­buses when it is in its power to hinder it: which often it is not, through the power and Lordlinesse of Great Persons too resolute to be diverted, and too strong to be resisted in their unrighteous actions: especially when it so happens that men of such advantages over poor Ministers of Christ and their Su­periours too, shall take a kinde of Anti­christian pride in shewing how they can exalt themselves above all that is called God, or reputed holy; and especially in follow­ing the Fashion, and that when they are dead.

8. Wherefore the mischief of this Deadly evill being duly considered and observed, it will concerne every true Christian truely and impartially to make enquirie into the depths of his own heart, and so judge his Spirit as to deliver himselfe from the same. Many for kinde, are the sorts thereof; and some very monstrous for nature; all delusive of the af­fected therewith, procuring him Hatred in­stead of Love, contempt instead of esteem and honour; and restlessenesse of minde; ever more thirsting for that with which he can never be satisfied. Let us therefore take the Apostles advice, Galat. 4. and not be desi­rous [Page 214] of vainglory, provoking one another, en­vying one another. And if such mutuall E­mulation were all, it were more to be en­dured; but by such vainglorious provoca­tions of God and Man, we stirr them both up to the ruine and dejecting of our selves, exalting our selves: some Philosophers be­ing so wise, as well as some Christian contemplatours of the wayes and workes of God, to see and say that God sitteth above in the highest Heaven observing who by hu­mility is capable of Exaltation, and who by exalting himselfe deserves to be crushed and confounded.

9. And this is it which the wise Man, Ecclesiasticus, Chap. 10. v. 9. teaches us; when he seem'd to be alltogether ignorant of the ground of Pride in Man. Why (saith he) is earth and ashes proud? For asking, why? it is certain, he knew not Why. Yea rather asking Why? he knew, why not. Which appeareth from what he had said for­merly, ver. 7. Pride is hatefull before God. And so ver. 13. Pride is the beginning of sin: and the parting from God is the begin­ning of it. Pride and Apostacie from God are mutuall causes one of another, by a kind of monstrous incest begetting one ano­ther; but having for their common Father, the Devill himselfe; that Apostate Spirit Lu­cifer, who first committing that sin and suf­fering [Page 215] condigne punishment for the same, has made it his Office to draw men into the same offence and condemnation, and losse too by aspiring, as Holy and humble Job in­formes us, Chap. 41. 34. thus speaking of him, He beholdeth, (i. e. according to the lan­guage of the Scripture, he loves and admi­reth) all high things: he is the King of all the Children of pride: that is, his own children, made so by pride.

10. And who is not ignorant of the rea­son why Flesh and blood should be proud, which Ecclesiasticus resolves into Earth and Ashes. And why so? but because Ashes are barren of good, and Earth is base, ordained to be trampled on, not lifted up, but in such cases as great calamities seize on a man: and then it was wont to be heap'd on the head to augment his vilenesse and misery that brought it upon him by his folly and vanity: Man having by pride advanced him­selfe above his originall, Earth, by as unnatu­rall a course, as if the stream should rise higher than the Fountain-head, reason good that Earth should recover its dignity and place, by becoming higher than the calami­tous proud man.

11. Let not therefore (saith God by the Prophet Jeremie, Chap. 9. 23.) the wise man glorie in his wisdome: neither let the mighty man glorie in his might: let not the [Page 216] rich man glorie in his riches: which is an In­ference following upon what is said, ver. 22. Even the Carcasses of men shall fall as dung upon the open field. Is there any so wise that he can deliver his Soule from the hand of the grave? The Psalmist saith, no. Psalm 49. He seeth that wise men die as well as the ignorant, and foolish. Or can the Rich mans wealth defend him from the violence of death? Of such in the same Psalm, it is said, None of them can redeem his brother, by any means: nor give to God a ransome for him. And what is beautie more than strength? Nay, it is much lesse. For generally it fades first: and while it staies, what is it but an apt contemperation of blood, and choler, and phlegme, and that more earthy humour, Me­lancholy: which to be proud of, is much the same, as to be proud of fine Clothes and Fashions, which suddenly alter into ab­surdities, and every night, as duely as they were put on, are put off and laid aside. Wherefore rather as the Prophet saith, He that glorieth, let him glory in the Lord: that is, account it his greatest honour and hap­pinesse, that he knowes God, and is educa­ted in the Doctrine of Salvation: which prin­cipally instructeth all true Believers in the practice of humilitie.

12. And Humilitie alone made glorious, by the example of Christ, and made easie by the Yoke of Christ perswading to it and wearing of it, and lightening it to us, is in­stead of a thousand directions to induce an ingenuous Christian to the studie of it, and imitation: and will wholly leavell the tower­ing minde of man, to due compliance with the simplicitie of the Gospell, and purge out the sowre and ungratefull leaven of Pride. Therefore Christ exhorteth, (Matth. 11.) Learne of me, for I am meek and lowly, and ye shall finde rest for your Soules. Stupen­dious was the humilitie of Christ in his se­verall condescensions: but whether not e­qually stupendious it be, that after an humble God (as Austin speaks) there should be found a proud man, I think may be doubted. It is written of Heraclius Emperour of Greece, that having obtained a glorious Victorie over Cosdroes or Cosroes King of Persia, he was so puffed up with that successe, that he made all possible preparations to enter into the Gates of Hierusalem with greatest tri­umph and splendour; having Christs Crosse carried before him: but that an Angell of God opposed him and shut the Gates against him, not suffering him to enter; but rebuk­ing him, said, The King of heaven entred in here in mean and low estate: which so far affected him, that laying away his Impe­riall [Page 218] Robes and Trophies, and blushing at his own errour, he lighted off his Horse or Cha­riot, and walked into the City barefoot. Which made good what St. James speakes and St. Peter allso, God resisteth the proud, and giveth grace to the humble: And from hence doth St. Peter exhort us to be clothed with humility, which is the true Robe of Christ militant, and ought to be of every one that will follow his example, and obtain his Promises.

13. Lastly, Because I know the difficulty of Selfe-deniall in this case, is no small im­pediment to the performance of this Dutie; let the generous minde conceive from thence, a resolutenesse to encounter such an Adver­sarie, as is worthy of his Christian warfare here on earth: and as that Conquest, which must needs be great, and in the conclusion of all, glorious in the best sense; because difficult: but this difficultie well master'd wonderfully facilitates the Victorie we are to gain of the subordinate Vices introduced and acted principally by this leading only.

SECT. XII. Of Anger and its Concomitants, the Second Deadly Sin: and some Remedies thereof.

1. IT is requisite, for the better detecting and pursuing of this deadly Enemie, that some description be premised thereof, but more Divine than Philosophicall, pro­perer for other Treatises. Anger, therefore wrath, displeasure, revenge, and violence in Spirit, Word, or Deed, is a Passion properly belonging to evill Spirits, and a resemblance of them, furiously bent against God and all that are unlike themselves. Beasts indeed have their rage and furie, especially provo­ked, but without transgressing any Rule of Reason prescribed them, as angry Spirits and men doe. Woe be to the earth, saith the Angell in the Revelations, Chap. 12. 12. For the Devill is come down unto you, having great wrath, because he knoweth his time is short. Not for any just cause given him, but because his perverted nature impells him to indignation and furie: and by the just Sentence of God upon him, he rages by his Office; thus described by the Son of Sirach, Ecclesiasticus 39. 28. There are Spirits that are created for vengeance, which in their [Page 220] furie, lay on sore strokes: in time of destru­ction they poure out their force, and ap­pease the wrath of him that made them. By which it seems, there should be some colour and cause for the execution of the wrath of Evill Spirits; but I know no ground for the immoderate wrath of men, but their lust of tormenting others, contrarie to Gods institution.

2. And this Vesuvian flame worketh princi­pally three severall wayes: sometimes like that fierie Mountain, it frets within and consumes its own bowells with madnesse, wanting power and meanes to burst out upon others. Some­times it spits fire outwardly in horrible lan­guage, casts the same in the face of such as it is incensed against, calling them all to naught, and that if they be not so, they may be such by such violence offered. And some­times violent actions, assault with what comes next to hand, sparing neither limb, nor life of such as stand in its way: And men ha­ving done what Passion urged them to, they make this cold defence of their woefull ef­fects: They were in a Passion: making one sin to justifie another: and voluntarie Drun­kennesse of minde, and phrenzie, to apolo­logize for the worst of actions.

3. It is true, some men are by their natu­rall temper, more cholerick than others and furious; and much more to be excused than [Page 221] they whose nature is more governable, and not unhappie, but made so, by affected and acquired Habits of this nature. But God ha­ving blessed every man with Princely Rea­son, and fortified the reason of every Chri­stian with the wise and grave Precepts and Documents of Religion and the assistance of the Holy Spirit promised to all that ask it at Gods hands, Luke 11. 13. No man can reasonably excuse himselfe from the guilt of such intemperances, or say, they are not vo­luntarie in him; when, as he is obliged, so it is in his power, to bring his Passions to a conformity to Reason and Gods Will rather than to his own turbulent humour. But when frequented excesses in this kinde, act­ed outwardly shall have added strength and improvement to naturall inclinations, then is the Passion wholly owing to the will of the fomenter of it: and the necessity pre­tended, when men say, I cannot endure this: I am not able to bear that: What flesh can suffer this? all is to be imputed to choice and not constraint of nature: As if his na­ture were one thing, and he another: or the furious habit and stock of Passion treasured up against a day or occasion of raging, by frequent lesser acts, (as they say proverbial­ly, Light gains make heavie Purses) were not the effect of his own will, and so conse­quently the effects of such evill habits impu­table to his will allso.

4. It is disputed amongst the curious and Learned, how Fire can afflict or torment evill Spirits, that being materiall, and these incorporeall: And what place of torment there is wherein Fire rules and so rages. To which some have replyed, that the Fire wherewith the Devill and his Angells are tormented, they carry about them; it being, by the just Judgement of God, so insepa­rably fixed to them, that every one carries about him his particular Hell. I have often likened the angry Mans evill temper and state, to this sort of torment. For he carries this fierinesse allwayes about him, and is all­wayes plagued with it himselfe; and lessens, as it were, his own torment by scattering sparkes, whereby, as Saint James saith, the course of Nature is set on fire: being a right bred Son of the Leviathan, of whome Job thus writerh, Chap. 41. 19. Out of his mouth goe burning lamps, and sparks of fire leap out. Out of his nostrills goeth smoak, as out of a seething Pot or Caldron. His breath kindleth coals, and a flame goeth out of his mouth. For so allso the Angry man fumes, and fomes, and flames, setting all into a combustion, where he hath to doe, and acteth his part: and which is most strange and Lamentable, this rage spareth not the authour or subject of it, but oftentimes hastens Death by Apo­plexies: as that famous instance given us [Page 233] by Munster in his Geographie, of Matthias King of Hungarie; who having on a Palme­sunday, received a Message from the King of France that pleased him much; being at Dinner, called for his Figgs to be brought: and understanding that his Servant had eaten them, became so enraged as to fall into an Apoplexie, which bereaved him of his speech, grunting only like a Beast for that Day, and dying the next.

4. When therefore men are angry (as they say) for nothing; as angry Soules want­ing matter of quarrelling will create it. When men are out of measure offended for a reall, but light cause, as the too hard clapping to of a Door, or a Servants letting fall of a Trencher, while he waits upon his dainty­ear'd Lady at the Table, or offends others in some such frivolous wayes, who would have it an argument of their greatnesse to have no command of their Appetites any more than of their Passions? When men shall be too frequent in their cholerick humour, imagi­ning that nothing can doe well without that Engine which mars all; then may they well be assured, they are much out of the way themselves, having lost the command of themselves, and in no likelihood to govern others as behoveth them. For Saint James tells us, The wrath of man worketh not the Will of God; meaning, that God seldome [Page 224] prospereth that with a good successe, which Choler principally setteth on foot. For this were for God to blesse Vices. Yea, where it is the Will of God that a thing should be done, as Vice in its severall kindes reproved by such especially whose place and office it is so to doe, yet if zeal be transported into Anger, so that it appeares to be the effect of Choler rather than Conscience; or it seems to be an enmity against the Person rather than his offence, men arme themselves with obstinacie against such attempts of reducing or correcting them. And daily Anger, is no better than daily Physick, to move drye and slow bodies: seldome used, it may doe good: but constantly, hath no power over them. For it will then too justly be suspected, what is commonly too apparent, that men gree­dily catch at occasions to be offended, not out of ill will to the Vice, or faults commit­ted, nor out of good will to the offender to be amended, but to satiate their humour and please themselves in their proper and dear Vice: many, divers times, being really lesse displeased at the crime committed, than they are pleased with the opportunity offered of exercising their angrie facultie.

5. Be instructed then, and perswaded, true Christian Soule, in what becomes thee in this Case. Wilt thou entertain such a Guest within thee, which will turne thee, I [Page 225] mean the best part of thee, thy Reason and Religion, out of doors? Or wilt thou tor­ment thy selfe most dangerously to afflict o­thers? Seest thou not from whence wrath proceeds? Seest thou not whither it tends? namely, to put thee beside thy selfe, as a temporarie madnesse, or drye Drunkennesse; to prey upon the very Vitalls, to precipitate thy latter end; to have no content but what is found in Hell, by tormenting and being tormented; to open a door to divers mis­chiefs publick and private, personall, and sociall. For if that be true, which upon ex­perience the Auncient Hermite delivers for such; That a man cannot live Chastly, as he ought, that is given to Anger, nor sub­due Lust, till he be master of this, how ma­ny sins doth this one expose him unto, seeing that the unnaturall heat which lurketh in the Angrie man, is indifferent to the form­ing of other sins, as well as that?

6. Consider with thy selfe, how frail thou art thy selfe, and apt to offend, and that sometimes unfortunately and unwillingly; and doe not allwayes interpret the errours or failings of others as purposed: much lesse, anticipate by rash conjecture, that to be done which perhaps was not done nor in­tended; to the end thou mayest indulge to thy selfe the wonted pleasure of fretting and storming without cause; and so with shame [Page 226] thou beest constrain'd to muster up thy Forces, and glory what thou wouldst have done, upon occasion, but art fain to with­draw, as upon a false Alarm; yet least thou shouldst be up for nothing, shouldst fall fowl one way or other, before Choler will be quiet, upon the undeserving.

7. It is no good ground of wrath against another, that thou being wiser than ano­ther, shouldst either deride, or rage against the folly of him; but a true Christian should consider, that he whoe suffers men to be borne and live with crooked limbes or bo­dily parts, doth permitt some crooked Soules to abide in bodies: and therefore should ra­ther pittie and endeavour to rectifye them, than to expose them to shame, or insult o­ver them, thereby contracting the like per­versenesse to that condemned by them. We that are strong, (saith the Apostle, Rom. 15.) ought to bear the infirmities of the weak, and not to please our selves: especially by displeasing others, and God especially.

8. And the better to crush the Viper of Anger in us, stinging all that come nere us, we must note, that, as Pride is the beginning of all sins and wickednesse, the contrary Ver­tue Humilitie is the mother of all Christian Vertues. This foundation then must be laid here allso; otherwise all repairs of the rui­nous Soule will be frustrated. For where [Page 227] Humility is wanting, a thousand false phan­sies of our perfections, and merits will swell the minde above its proper height, and large­nesse: so that every little thing will stand in its way, and offend it. For men suspecting themselves undervalued by others (as they doe and needs must, who overvalue them­selves) presently the vindicative Spirit falls to work by word and deed, to satiate it selfe upon detractours, as it accounts them, mistakenly, childishly, and madly at the same time.

9. Where therefore true Humility is found, Meeknesse will not be far distant, nor long absent. And where Meeknesse dwells, Mad­nesse and Choler will have but cold enter­tainment. And to the Spirit of Meeknesse, doe much conduce a Discipline and cohibi­tion imposed on the outward man. It is often alledged by the riotous minde, I can­not bear that abuse, or this affront, or such contempt, or disobedience, or neglect; I can­not be so advised as I should be: But no man can say, that professes manlinesse and huma­nity, but he can move or hold his hand; and can speak or keep silence, or compose the outward parts of his body, or suffer them to break out into disorders: which Re­giment when he hath obtained over himselfe outwardly, and for a time practised, he shall finde a considerable change in his inward [Page 228] man, in due time; and the heat allayed, and a wonderfull calme and tranquillitie, with admiration that he should heretofore be hur­ried away in a storme frivolously occasioned. And as it is observed that too hot mettall'd Horses which are apt to run away with their Riders, are no wayes better tamed and taken off their courage, than by accustoming them to walk a foot-pace: so modest and mo­derate actions outwardly will in time qualifie the impetuousnesse of the minde. It were there­fore well worth a mans labour, attendance, and time, to bend his minde resolutely for tryall of his strength, and what Mastery he hath of himselfe, to act, though an unwil­ling part of patience, and to prove how im­pregnable he is against wonted provocations: and having some few times hardened him­selfe against such provokings, it will become easie to doe and suffer the same in earnest, even when the like caution and attendance are not used.

10. But because there are certain jun­ctures, and causes which doe allmost natu­rally dispose to anger; such as are Sicknesse, and Pampering the Bodie, making it thereby more than one way, resty: immoderate Cups, and even Fastings, rarely used; and such as the Bodie is not accustomed to, and some other, which justle, as it were, nature out of its Rode, and so offends it: Great [Page 229] circumspection is, in such cases, to be used. And in trueth such excesses are wholly and ab­solutely to be avoided, as they which blinde the eyes of Reason, inslame the Blood, pre­cipitate the Spirits to act violently: And Abstinences or Fastings themselves, stand in need of watchings over a mans disposition. For as all things are molested inwardly by denyall of wonted food, and naturally complain; so the Body of man being disap­pointed of its ordinarie supply and refresh­ment, is apt to be murmuring, discontented, and querulous, untill it be better acquainted with such changes: and fretting and pinch­ings within will goe nere to vent themselves outwardly, upon such as shall stand in their way, and converse with them: Care there­fore is to be taken, not (as some may in­ferre) to shun fasting, but to bridle, at such times especially, the sharp humour which may stir up strife or discontent, lest the good be evill spoken of: or a scandall brought up­on a Christian Dutie, by some misbehaviour consequent thereunto.

11. And to the better preventing of such ebullitions of the Spirit, it is requisite a man should carefully avoid such Passion, when it seems to carrie much innocencie and veniall­nesse, with it. For it seems to divers no of­fence allmost, to be angrie as Balaam was, with his Beast; to be in Choler against Dogs, [Page 230] that will not hunt, and Hawks that will not flie, against Horses that will not goe ac­cording to our mindes: and some think them­selves excusable when their Choler is high only, against their Servants; but all with a dangerous errour. For as much as libertie being allowed to a mans selfe in such cases, Flesh and Blood will not long contain them­selves in those bounds, but being accustomed to such heats and perturbations, will trans­gresse, where perhaps they never intended. For by such usances tolerated, men become easily inflameable, and their blood, afore they are aware, is as it were sowr'd, and disposing to other excesses, and that upon occasions, lesse warrantable.

12. And upon the same reason, circum­spection is to be had, how a man is offended and angrie with himselfe: for some men have held it verie laudable so to be; and some have been religiously vindicative upon them­seves by severe Penances for their follies and offences against God and others, which must not be disallowed, when governed by Chri­stian prudence, which many times being wanting, a man punishes one sin by another, and offers unnaturall violence to himselfe; which is worse than to doe the same to ano­ther. So that herein is requisite the Coun­sell and conduct of others, no lesse than in Controversies of trespasses against a mans [Page 231] Neighbour: to whome he would seldome doe justice, if he were Accuser, Judge, and Executioner too. And so not rarely, men transported with a religious Passion against themselves, (as it may seem) offend in pu­nishing offences. And this is seen in cases extra-religious; men fretting, and storming, and raging, that matters under their hands, succeed not according to their mindes, and merits. They will miscall themselves, com­plain of themselves, and be enraged: as if no man had so ill luck as they, or did so ill as they: and this doing, hold themselves very excusable, because none but themselves, suffer hereby. But there is herein common­ly a double errour. For first they who give way to any exorbitances against themselves, prepare a way to be injurious and furious against others, much more: and that upon the reason here given. But secondly, what seemeth to be, seldome is really so. And men fretting and in a tosse against themselves, to outward appearance, are in trueth incensed against Gods Providence, or perhaps their tutelarie Angells, not doing their parts to­ward them, in giving better events to their good actions. For no man (as Saint Paul saith) ever hated his own flesh, or himselfe na­turally; and no man that is supernaturally, or by Grace vindicative upon himselfe, can lightly fall into such passions, and therefore [Page 232] inconsiderately accuses others of his mistakes and miscarriages; who can be no other than the mentioned, whether he intends so much, or not. Some instances may make this more probable: as, When he misses a thing he had in his hand a little before; and cannot sud­denly finde it for his present use: When the Joiner having used sufficient Art and care, cannot make a joint: When some little thing is so forgot in setting together a Watch or Clock, that when all was supposed to be ended, it must be taken apieces again. When such a snarl is made in a skean of Silk or Thred, that the thred must be broken; men are apt to frett at higher causes than them­selves, which they vulgarly call Luck, or Fortune, really no where extant. And when Cyrus (as Herodotus writes) in a furie laid Gyndes, a River in Armenia, dry, by cutting three hundred and sixty Rivolets out of it, be­cause one of his white Naggs dedicated to the Sun, was drowned in it; could not be so stupid to think that the River merited that punish­ment, but shewed his rage against that, be­cause it could not reach higher causes; how much wiser man had he been, if he had put a stop to the torrent of his Passion? which is much more the wisedome and Piety of a Good Christian: whome God suffereth, many times, to be provoked, that the prevalence of true Grace may be seen in mastering him­selfe: [Page 233] and sometimes suffereth to become fret­full, waspish, and ready to sting him that stands next him, upon either no fault but his own, or verie frivolous; and so, if any hath offended him in such manner, he punishes the innocent for it; making such as converse with him to feel the effects of his imbitter'd Spirit: than which there needs no cleerer argument to convince any ingenuous minde of his excesse: it being but tolerable to be in Passion where the cause is given; and not so, to extend the same to the faultlesse. This therefore, all Reason and Religion requires to be corrected by the conscientious Christian.

SECT. XIII. Of the Deadly Sin of Envie, its nature and Remedies.

1. NEither will I goe with consuming Envie: for such a man shall have no fellowship with Wisdome, saith Wisdome. For that likewise is a proper bratt of the Evill Spirit, who since his degradation and fall, cannot love, nor wish well to any, because he can hope for no good to himselfe. Gods Kingdom is a Kingdome of order, peace, quietnesse, love, charity, long-suffering, gen­tlenesse, [Page 234] goodnesse, faith, meekenesse, tempe­rance; called allso the fruits of Gods Spirit by St. Paul, Galat. 5. 22, 23. because they spring from the seed of Grace sown in the heart by it. But the Kingdome of the Devill is a Tyrannie of Adulteries, Fornication, Un­cleannesse, Lasciviousnesse, Wrath, Strifes, Sedi­tions, Heresies, Envyings, Murders, Drunken­nesse, Revilings, and such like: as the same A­postle speaks, just before. And as if Envie, Ha­tred, and Malice, (all of a knot and fraternity) descended from the Common Father the Devil, and differing rather in degree and duration than nature, conspired with Anger and wrath to their mutuall advantage; St. Paul, Ephes. 4. 21. ranks them together in this advice, Let all bitternesse and wrath, and anger, and cla­mour, and evill speaking be put away with all malice. And again to the Colossians, Chap. 3. 8. But now ye allsoe put off all these, An­ger, Wrath, Malice, Blasphemie. And in that he writeth to Titus, Chap. 3. 3. of all the Lusts charged upon men in the state of Gen­tilisme, he instanceth more specially in Ma­lice, and Envie; whereby men are hatefull to, and hating one another. For where these Vices abound, the Soule may be c [...]mpared to those Cities which we read were by the Invader and taker, sown with Salt, rendring the Soil burnt, and barren to all wholesome fruits, and fertill to all unwholesome and pernicious weeds.

2. For how nerely doth he resemble the Devill himselfe, whoe becomes pale, thin, cloudie, frowning, of an averse countenance outward; fretts, boils, and burns inwardly at the prosperitie, ingenuity, dexterity in actions, dignitie, and wealth of others, ex­ceeding him: having an evill eye, because Gods is good, spitefull against the Donour, who preferred not him; against the gift, as ill-placed, out of him: against the Person possessing it, as standing in his light, and usurping what he adjudges due to none so justly as himselfe. And the expostulation against Providence it selfe lies higher than that, cursed by the Apostle and Prophet, which demandeth of the Potter, and Crea­tour, Why hast thou made me thus? For the envious Person demands rather of God, Why hast thou not made me so, or so? And why hast thou made such an one so, and not thus? Thus Cains countenance fell, when he saw his younger Brother better accepted than himselfe, of God. And then lift he up his hand against him and slew him. And where­fore (saith Saint John) slew he him? Because his workes were evill and his Brothers good. And because Gods favour was greater to­wards him than to Cain. Monstrous im­pietie! But not there only resting; as it were to be wished, but imitated and acted over again in two Brothes of a wealthy and [Page 236] noble Familie in this Age, and Nation: whereof one judging himselfe undervalued in comparison of the other, killed him right out, and suffered the just penalty of the Common Law. This was much the same case with that malicious part played upon Joseph by his Brethren, because he was clad a little finer than they, and was supposed to be loved best.

3. So that no place can be said to be free from this Evill Spirit of Envie, which is wont to creep into the low Cottage, and stir up sillie Creatures to a combination with the Devill himselfe, to wreak their otherwise weak spite against their envied Neighbour. And in Courts it reigns most powerfully; every one allmost, contending for the highest Seat, and greatest favour, and place, so that restlesse is the ambitious and envious Spirit, till it hath defeated, by fine plottings and devices, such as by this Vice are accounted their Enemies. So that when their counsell is slighted concerning Publick affairs, and that of others preferred, to convince the world of the imprudence of his Competi­tour or Adversarie, little or no consci­ence is made of rendring it improsperous, though with the perill of the whole Com­monwealth; that so, for the future, such a mans wisdome might be blasted, and his flourish and be admired. This was seen no­toriously [Page 237] in the emulation between Hanno and Hannibal: he envying the glorie and suc­cesse of this, in Councill constantly advised, and contrived what might crush him rather than advance the good of his Countrey: whereby at length, he was the ruine of both. So that a King may not without double se­curitie of integritie, and such generousnesse of minde as can master Malice and Envie, ever follow the advice of that Counsellour in the managing a designe, who hath di­rectly before opposed the same. For such is the pride of mens heart, that they hate to build sincerely and faithfully upon that foun­dation they at first rejected; but tacitely, if not openly, triumph at the miscarriages of others Projects, how reasonable and profi­table soever they might have been in them­selves, though of an unhappie event; be­cause their will and wisdome consented not to them.

4. Neither can Justice in the Country, nor Pietie in Church, nor Learning in both, nor beautie (especially amongst Women) nor Riches amongst any, defend men from this evill Spirit possessing men, when emula­tion hath first leavened the minde of the envious. For even for his honestie, and un­blameable integritie, did Aristides of Athens finde his name enter'd into the list of them who were to be banished for ten yeers; and [Page 238] demanding a reason thereof from the Writer; He answered, I cannot tell who this Aristi­des is, but this I like not, that he should be so esteemed for Justice. And a more hor­rible instance than that is given in Church­history of the mischief of Maliciousnesse, in Nicephorus an Old Monk, and Sapritius a young Professour; who being had in greater esteem than the other, gave unwillingly such great offence to him, that he could not en­dure him, and would admitt of no humilia­tion or reconciliation, till the Spirit of Grace wholly deserting him, when both were cal­led to martyrdome, the young man suffered cheerfully and constantly, but the Old en­vious Father denied Christ. So that most truely as well as Divinely, said Solomon, Pro­verbs 27. 4. Wrath is cruell and Anger is outragious, but whoe is able to stand before envie? A reason whereof may be that com­plaint of holy David, Psalm 55. If it had been an open Enemy that had done this, I could have borne it, &c. Anger, and wrath are acts of open hostilitie, and may better be either opposed or declined, than the dark Plotts, and privie wounds which Envie giveth to its Enemie; and, which declares its mon­strousnesse and unnaturallnesse, to its Friend; who indulging to himselfe that Vice, like the Vulture in the Fable, preyeth upon the Liver: and nothing commendable in it is to [Page 239] be found, but what Saint Basil acutely ob­serveth, saying, Envye is good for nothing but to mischief the owner.

5. Against this Evill, the remedie may be, First, to consider the absolute Master God All-mighty is of his own; and that all things we enjoy are more properly Gods than ours who have the use of them: And that to re­pine at the happinesse or prosperitie of ano­ther, is to call in question Gods Wisdome and Justice in ordering his Familie, and set­ting some of his Servants in higher places, and giving them greater Offices, than to o­thers: without which the world could not be well administer'd or subsist. And the en­vious Spirit should consider, that if the quite contrary were appointed, and thou who en­viest anothers greatnesse in Riches, Honour, or Prosperity in the world wert such, the en­vious eye might as justly dart its spitefull arrow against thee, as thou doest against him: and so never would there be quiet and content in the world. Let that righteous Document therefore here take place, Doe as thou wouldst be done to, and envie no more than thou wouldst be envied in the like cases.

6. Secondly, Learne to seek the honour of God, and to preferre that above all things in the world: and become like to that com­municative nature of God, who giveth to [Page 240] all men, yea to all things liberally, and grudg­eth not. If that which is bestowed upon another went out of thy store, and thou wert lesse great because another was grea­ter than thee; or thou loosedst so much of thy beautie as another is fairer than thou art; or thou wert the leaner because another was fatt and fairer: If there were fear that Gods Fountain would be so exhausted, by the affluence another enjoyeth from him; that there remained not sufficient for thee, then, like hungrie Currs feeding greedily at the same Carcase, men might worrey one ano­ther: or if what was given to any but our selves, were lost to God, then murmuring and envying might be more tolerable: but 'tis far otherwise: the Universall Good, and Giver is not diminished or impoverished by the plentie of another more than of thee. And so the Nation is no lesse Learned when another excells, than when thou: And the Kingdome is as honourable, and strong, and prosperous, and happie, when another is in place, and power, and flourishes as much, and possibly more than when thou: excepting per­sonall imperfections and infirmities, to which thou art as subject as another; and much more art to be suspected of future personall failings and errours, as thou more vehe­mently aymest at great things and covetest an evill covetousnesse to thy selfe. For [Page 241] seldome is it seen that he, who most passio­nately strives for great Places, Commands, Dignities, or Riches, uses them as he ought to doe, when he attains them. But as it happened to the lusting Israelites, Psal. 106. 15. He gave them their request, but sent leannesse into their soules: God filleth some mens Bellies, and Purses, but leannesse and emptinesse afflicteth their Soules. And what a bad exchange is that? and how much more to be pittied than envied?

7. On the other side, Thirdly, consider we what benefits in singular manner, mat­ter, and measure God may have dealt to us, which he denies to others, objects of our envie; and a stay and stop will necessarily be put to that Distemper. Are not, trueth, humilitie, quiet, and tranquillitie allmost pro­per to Persons of low Spheres and mean For­tunes, and Innocencie, much better observ'd in contemning than courting the world, to be preferred before those tempting opportu­nities of transgressing by fullnesse and Power? While the weak eyes of the envious are dazled at the lustre of others, if they could reflect upon themselves and duely weigh all circumstances, they may finde cause to blesse themselves in the solider part of happinesse, above the envied, and therein to acquiesce, cashiering such an ignoble Passion.

8. Fourthly, If men thorowly consider'd the chief Authour of Envie in a man, and that the Devill is he who both gives force, and findes materialls for this Sin to work by, he would hate it as the pit of Hell, and the Prince of darknesse himselfe. For St. Basil (that great Philosopher as well as Divine) supposing what Poets and naturall Philoso­phers deliver of the malice or mischievous­nesse of an envious Eye, doubteth not to af­firme that it proceeds from the influence of the Devill; who tempereth his Poison with the raies of the eye of the Spirit embittered with Envie, shot at the envied Person to his ruine, divers times. Unlesse therefore men resolve to preferre the Devill before Christ, as he that is more serviceable to the lusts of men, dreadfull should this notorious Vice ap­pear to all good Christians.

9. But we not having so learn'd Christ, nor Christ having so taught us, but rather often inclucated by Precept, and by Example led us to that heavenly Vertue, Charitie; let that as comprehending many, if not all meanes of purging out this old Leaven of Malice, as the Apostle speakes, be the last argument now to be used, to that end. Cha­ritie (saith St. Paul) is the very bond of per­fection. Coloss. 3. 14. Charitie, or love, ful­filleth the Law. Rom. 13. 8. and ver. 10. Love worketh no evill to his Neighbour. And [Page 243] to the Corinthians, 1 Epist. Chap. 13. 4, 5, 6. Charitie suffereth long and is kinde, Charitie envieth not, Chartie vaunteth not it selfe, is not puffed up; Doth not behave it selfe un­seemly; Rejoyceth not in iniquitie, but rejoy­ceth in the trueth, Beareth all things, endu­reth all things: Which whosoever so doeth, cannot envie; nor seek nor desire the evill of another, nor rejoice at any evill befalling any other, as if thereby some good had be­fallen him; which is the guise of Envie. Wherefore, O Lord, who knowest that all our doings without Charitie are nothing worth, pour into my heart that most excel­lent gift of Charitie, the proper Antidote against this Poison of Envie, hatred, and ma­lice, and the very soule of all Christian Graces, and the Earnest of, and key to Glorie, and that fire of unquenchable blessednesse, contrarie to that unquenchable fire of Hell, where the Devill and his Angells are tormented: that fo for his fake, and through his Spirit, who loved us and gave himselfe for us, I may with faithfull, servent, and never failing Charitie, love thee who hast first loved me, and in thee, and for thee, all, as they belong to Thee, through Jesus Christ. Amen.

SECT. XIV. Of the Capitall Sin, Covetousnesse.

1. I Have sometimes doubted and wonder­ed how the excessive Declamations found in humane Authours, and the sharpest Censures found in Holy Writ can be true of severall Vices, as if more than one were worst of all: For sometimes Pride is the originall of all Evill: and sometimes Covetousnesse is said to be the Root of all Evill, as 1 Tim. 6. 10. And than which nothing can be said more severely against any Sin, the Apostle adviseth concerning Covetousnesse, Ephes. 5. 3. Let it not be once named amongst you, as becometh Saints. For what, indeed, can worse become Saints, whose conversation is in Heaven, than to fall flat upon the earth, and like Moles, to work in it. And, There is not a more wicked thing than a covetous man, saith Ecclesiasticus 10.

2. But comparing the Diseases of the Soule, with the distempers of the Body, some satisfaction may be given of such exag­gerating formes of Speech. For as the Mala­dies of naturall Bodies cannot so well be esti­mated from their kindes, as from the degree of affecting; and the danger from the part [Page 245] so affected: so is it with the evills of the Soule. For a Pin thrust into one part, may be more mortall than a Sword run through another. And oft-times, the pain of the Tooth is lesse tolerable than the Gout in Feet or Joints: and a lighter distemper at the Heart more dangerous than a Can­cer in the outward parts. And thus may Pride be the chief and worst of sinnes of a spirituall nature: and Covetousnesse may be the root of all Evill tending to bodi­ly and brutish pleasure, though it taketh the least sensible pleasure of any, but only treasures up materialls for all other Vices, and impells to monstrous desires and actions. For gaping, and hungry as the unsatiable Grave, and dilating its stomach as Hell; it fetches from thence allso hellish appetites, contriveth plotts to catch its unjust prey, or most unjustly hoardeth up and detaineth what perhaps not unjustly was acquired. Or if at any time it letteth goe abroad part of its Magazine; it is, as Garrisons send out Parties, to bring in more spoil, by pilling and robbing the Country, that is, by Usurie and extortion, or Money lent most disadvanta­geously to the borrower.

3. Certain old Stories doe commonly passe of some Caves, Hills or holes of the Earth, wherein are great Treasures of Gold and Silver, and precious Stones; but so, that [Page 246] they are kept by Dragons, or evill Spirits from being carried out, and become usefull to men. Very true is this of Wealth in the possession of Covetous Persons. There it is to be found; but thence it may not be taken, by any meanes: For 'tis kept by Evill Spirits so close, that the pretended owner himselfe scarce durst touch it. For, as Solomon saith, What good is there to the owner of them, saving the beholding of them with the eyes? Ecclesiast. 5. v. 11. And yet this is not all: but ver. 13. There is a sore evill which I have seen under the Sun, Riches kept for the owners thereof to their hurt: A double da­mage generally happening to the Amassers of Wealth: One to the wicked treasurer of it; while the more he hath, the more he wants; and the more he possesseth, the lesse he enjoyeth. And therefore very aptly in our English Tongue, we call a Covetous Per­son, a Miserable Person, as most unhappie of all men. And it proveth a sore evill to him for whome it is so gathered: the Posterity of the Covetous Person scattering with like, though contrary pleasure, as the Father ga­thered: and by prodigious Prodigality hast­ing to the Grave, and so to Hell for spend­ing, as his Predecessour, for sparing. And the Evill Spirit that stopt the course of due spending, now, on a suddain drawes up the Sluce, and drowns the Country with Vice [Page 247] and Vanity managed for a short season by Money. But to begin the torment of the Covetous in this life, he is told by trueth it selfe, Prov. 28. 8. He that by Ʋsury and unjust gain encreaseth his substance, he shall gather for him that will pitty the poor: a thing which he dreadeth most of all, who so hoardeth.

4. But another Reason may be given why St. Paul calleth Covetousnesse the root of all Evill, taking here Evill, for Punishment, and future Torments. For I am of opinion, that Covetousnesse sends more grist to the Devills Mill; and finds more Fewell for to maintain Hell-fire than any other Sin, infidelity per­haps excepted. For very many great Sin­ners, in the dayes of their youth and Vani­ty, drawing towards the end of their lives, have seriously and savingly repented; chang­ed their mindes and manners, finding there­upon the effect of Gods bountifull Promises, and Goodnesse. But Covetousnesse, like an inveterate Cancer in the Flesh, the older it is, the more it proceeds, and consumes the Bodie and Soule. Seldome doe men repent of their parsimonie and basenesse in their youth, but often of their profusenesse and licentiousnesse. And not so seldome as it were to be wished, so rashly retreat from their former Errours, that they run into the contrary Vice of Covetousnesse, from which [Page 248] very few returne. But the old Sinner thinks he makes God some recompence for his for­mer Vices; and doubts not but he repents notably, if he declaims against young mens, and his own expences in foolish Fashions, in riotous Companie, in costly Dames of the worst rank; and such like miscarriages of youth, and sees not that another Sin is to be repented of, and his base sparing shall but adde to his punishment for base spending. Here comes in a Mock-gravity, Sobrietie, Temperance, Continence, zeal against all sins but that he is lately wedded to, and embraces as fondly as any he did formerly: to the apparent hazard of his Soule, mistaking change of sins, for Repentance and Reformation of Life. Whereas the Rule and Power of true Repen­tance for our former sins, is, to act contrarie unto them; and in this case especially, when we have in youth ill squander'd the tempora­rie goods, God hath lent to us for a season, not to be tenacious of them, in age, but to employ them as freely in the service of God, and pro­moting Pietie exiled by costly Lusts. And not be like that unjust old Usurer and Oppressour, of whome Henry of Huntington speakes, who being exhorted, towards his Death, to give Almes plentifully, towards the expiation of his wicked Covetousnesse, refused, saying: No, I will leave my Son all I have got; and let him, if he pleases, give Almes out of it, for the good of my Soule.

5. It is therefore the advice of our Lord and Master Christ, Luke 12. ver. 15. Take heed, and beware (as if one word sufficed not to obviate such a pestilent Disease) of Covetousnesse. For a mans life consisteth not in the abundance of the things which he pos­sesseth. Take we heed of it, for the intrin­sick evill in it selfe; and beware of it, for the viperous brood of sins which it bring­eth forth and nourisheth: some of which may be these: Obduration of heart against God and Man: being unsensible of the Du­tie of Worship, Thankfullnesse, and fruitfull­nesse in all good works, the end of his bountie to man in that kinde. And a hard heart, and barren womb towards the necessities of his Brother craving some little of his a­bundance. Yea, cruell is the covetous to his own flesh, denying what may be convenient for the same: and no better to his minde, tormenting it with restlesse and endlesse cares, to adde to the unprofitable heap, and bring about that designe which never comes to passe: For he tells others first, he desires but an honest livelihood, but having attained to that; he proceeds and tells us, He would willingly leave a competent subsistence to his Wife and Children: and having gained that Point allso, then he is no lesse sollicitous a­bout that competencie, never knowing when he hath it, though he hath it: but would [Page 250] make his Posterities rich too, and Gentle­men, and Esquires and Knights, and Nobles, if it were possible, and what not? Then should he sleep sweetly in his Grave: and for his Soule, it is the least part of his sol­licitude. But if doing no good, or doing no evill but to himselfe, were the evill in which the Covetous man was only guilty, it were a laudable sin (if any may be said so to be) in comparison of the wicked Pranks it plaies upon other. What Choler and wrath rages not at a triviall losse, which a liberall Soule would not be moved at, or stirred? Break but an earthen Vessell of two pence, you allmost break his heart; and if he breakes your Head, it is lesse than can be expected from him. Violences, Frauds, Cheatings, treacheries to God, and his Coun­try, for lucre: Perverting Justice by Bribe­ry: subverting the Faith, and confounding Religion by Simonie, and Sacriledge; which he laughs out of countenance, when he can­not stand the tryall of such iniquitie: or boldly asking, What is Sacriledge? What is Simonie? baffles all received Knowledge and perswasion thereof, by his acute and singular Scepticism, trampling on Reason and Justice, and Religion all at once. Adde hereunto Lying, Perjuries, Stealings, Rapines, and a be­nefit raised to himselfe by depopulations of Parishes, reducing the well-inhabited Place [Page 251] to one or two great Farmes; taking up a strange Paradox for his Defence, that there are, notwithstanding, never the fewer People, because Nature will work in an unknown Manner, and Land. How manifestly hath experience taught us what the Prophet Ha­bakkuk denounceth against such Engrossers, Chap. 2. 9. Woe to him that coveteth an evill covetousnesse to himselfe, that he may set his nest on high, &c. For in trueth, I have by me, many Instances of curses upon Persons and Families, who by such ill wayes of advancing themselves, have, in a short time, been utterly ruin'd: But I will not trouble this Discourse with them. So as that is hap­pened to them, which the Psalmist hath, Psalm 75. 5. according to the auncienter Translation: The proud are robbed, they have slept their sleep: and all the men whose hands are mighty, have found nothing. Great mat­ters they grasped at in their projectings; but in the conclusion, they were forced to let goe what before they held; and nothing re­mained. But above all this, men should seriously consider, there is more guilt in this sin, than is obvious to every eye, especially having in it the Pearl of Covetousnesse; and that is no lesse, if St. Paul may be believed, than Idolatrie. Coloss. 3. 5. Mammon being erected in the heart, the Temple of God; and preferred before God, and all that are called [Page 252] Gods: which is the Character of Anti­christ.

6. And the consideration of these Evills may more than sufficiently disswade the pur­suit of these earthly Riches, which make us poor towards God: But does not Christ the Oracle of God tell us, as we have it, Acts 20. It is better to give than to receive? And the reason hereof is not obscure: be­cause it maketh us like unto God, who gi­veth unto all men liberally; yea, Psal. 145. Openeth his hand, and filleth all things li­ving with plenteousnesse. And believe we So­lomon the wisest of Men, rather than relye on our own witts naturall: he telleth us, that, The Liberall soule shall be made fat. Not unlike to those Breasts which abound by being drawn: but are dried up and emptie, by denying what they have to af­ford to others, by Gods and Natures appoint­ment.

7. And there is but one or two main Objections which the Covetous is wont to alledge for his tenaciousnesse, and against Bountie and Charitie, especially towards Pub­lick Good. Charitie of that nature is much perverted and abused to evill ends: Which if the trueth were plainly known, is not the reall reason of such Persons illiberality; but the love of Money. But be it so: Chari­table deeds are perverted to ill uses; such be­nefactions [Page 253] made with pious intentions, shall never be wrested by any abuses, out of the hands of the giver, but his reward shall be with the Lord, and that an hundred fold. Besides, to whome can the subtillest World­ling give or leave his Estate so securely as it shall not, or may not be abused? He him­selfe abused it and himselfe many times, in getting it, and keeping it, which, as dung, ought to be spread abroad to make the Soil fruitfull. And doth not Riches left to the dear Heirs of our Bodies suffer, and doe more mischief to them than Good? Doe they not abuse them in rioting, Luxurie, and Whore­dome, and Drunkennesse? Who would have thought that the Covetous Person should be a man of so much mercie as to bring the abuse and mischief of Wealth home to his own Familie, rather than the Church, or State should be the worse for his freenesse? But so experience often teaches us, to fall out. Whereas by sparing somewhat out of that we enjoy, to Gods Service, the remain­der is sanctified, and by Gods blessing, be­comes more durable. Therefore, O Man of God flee these things, saith Saint Paul of Co­vetousnesse. And let the judgement of him who was made Wisdome and Sanctification to us be preferred before the short reasonings of a worldly wise head, Luke 12. 15. Take heed, and beware of Covetousnesse: for a mans life [Page 254] consisteth not in the abundance of the things which he possesseth: nor indeed the life of his Familie, or Posteritie: but Gods Bles­sing.

SECT. XV. Of the Sin of Luxurie, or Ʋncleannesse.

1. BUT flee not only Covetousnesse that civill Sin, but flee youthfull Lusts allso, that open, daring, and dangerous Sin to Body and Soule. For as Covetousnesse reigneth in the aged; and flourishes most when all things most decay; So Luxurie rages in Youth most of all. Luxurie is sometimes taken for generall indulgence to carnall Senses, and the pleasures proceeding from them: from whence that speciall Vice must needs become Rampant, which wars against both Puritie of Minde and Chastitie of Body: and may be said to be an inordinate lusting of the Flesh tending to prohibited pollution. When the vain minde of man following the errour of Rehoboam, consulting with the more youth­full and precipitant faculties and inclinations of a man, we turne a deaff ear to the sober and grave Dictates of Reason and Religion interdicting our course; letting all loose, and giving the reins out of our hands, permitting [Page 255] our selves to be hurried down-hill with an easie, and suddain Passion, we know not, we care not, we consider not, whither: till like the blinde Souldiers of Benhadad King of Syria, our eyes being at length opened, we finde our selves captivated in the Citie of our Deadly Enemie, the Devill seducing us away.

2. And if this Vice were peculiar to vain Worldlings, it were lesse to be feared by so­ber Persons: but we read of the complaints of such as have sequester'd themselves from the world, that have enclosed themselves in bare walls, and rude Cells, as well as of them whose Tables are furnished with all manner of Dainties, and their Parlours wains­coated with Cedar: who are clothed rug­gedly, and fare hardly, and live abstemiously; yea Repentance it selfe for such fowl miscar­riages, while the minde dwells too long up­on the subject, renewing the subtile and sin­full Delectations: Nay, which is most won­derfull, Fastings prescribed against the Lusts of the flesh, shall end contrary to it. The Spirit of Luxurie, saith Saint Hierom, boils by Night, breathes forth by Day, infests in Sleep, molests in businesse, stupifies Rea­son, destroyes Advice, disquiets the Minde, urges to fall, insnares the Chast, burnes more by Use: Pollutes the Temple of God, wast­eth the substance deliver'd to us by our hea­venly [Page 256] Father, turnes Man into a Beast, and enslaves him with the worst of Servitudes to his Animall Part.

3. And if we consult auncient Histories, we shall finde, that the greatest and most la­mentable subversions of Nations, have been occasioned by immoderate and unjust lust­ings. As for instance; the Gauls invaded Italie, took, and sackt Rome it selfe, being in­vited thither first by Aruns Clusimus in re­venge against Leucemon, offering such vio­lence to his Wife. And the exorbitant lusts of Vortiger the British King, upon the body of Rowenna Daughter to Hengist the Saxon, brought all the Brittains into perpetuall Ser­vitude. And the ravishing of the Wife of Beorn Bokard a Noble Person, by Osbert King of the Northumbrians, brought in the Danes into this Country; who slew the King in a Battel. And from the same occasion, the Moors invaded Spain, as might be shewed at large out of the Historie of that Countrie. When King Roderick ravishing the Daughter of Count Julian, he conspired against his King and Countrie, in reverence of that in­jurie; and brought in those barbarous Infi­dells, to the enslaving and ruining that Coun­try for many yeers. And why should I tell you of the Plague brought upon the Is­raelites? Or of Sampson and Solomon upon themselves by the same Vice; and David [Page 257] too. Or why should I speak of the mischiefs done to the very bodies of such Voluptua­ries? What infatuations of the minde? What fears and agonies seize the Adulterer, in the height of unlawfull pleasure, least he should be discovered? What distempers and Diseases of the Bodie arrest the Carrier of lusts? Pains in the Head, Gouts in the Limbs, Dropsies in the whole Bodie, Feavers in the Blood, and rottennesse in the Bones and very Marrow; so turning the Comedie of such love into Tragicall Notes, and Lamentations, running on this strain principally: So foolish was I and ignorant, I was as a Beast before thee, Psal. 73. 22. And, How have I hated in­struction?

4. But lest we flatter our selves with an opinion of Innocencie, when this Sin becomes not openly scandalous; we must know what Solomon saith, Prov. 24. 9. The thoughts of foolishnesse is sin. And as Christ teacheth; He that lusteth with his Eye and Heart after a Woman, committeth Adultery with her in his Heart. And wanton Talk, especially la­scivious Songs and Dalliances; and uncivill, though too common nakednesses in Women: and severall other occasions of temptations are hereby blameable, and are, as Nits to Vermine bred out of them.

5. But if this filthy Sin, (which fouls the Mouth that names it) in its ordinarie course be so odious, much more the transcendent crimes of Sodomie, Bestiality, Effeminate­nesse, in the sense the Apostle is generally understood, 1 Cor. 6. 9. saying, Be not de­ceived, neither Fornicatours, nor Idolaters, nor Adulterers, nor Effeminate, (that is, abu­sers of their own bodies alone that way) nor abusers of themselves with mankinde—shall inherit the Kingdome of God, or of Christ. And this being said, the sum of all is said.

6. But it being said above, that divers Men eminent for holinesse and austerities, have not been free from this mortall evill, but groaned under it; no wonder we, who professe not so great Mortification and Selfe­deniall, should be subject to such infirmi­ties: so that it appears more veniall than mortall. To which my answer is: That though this Sin may have provoked the Ho­liest to complain of it, yet never found it such favour with them as to be approved, or patiently tolerated. For naturall Prin­ciples in the Righteous are not extinguisht, and the Law of the Flesh doth war strongly against the Law of the minde: but still the godly and spirituall Man maintains the en­mitie, and keeps the Field, as it were, against the Armes of the Mighty: and though many wounds may be received, yet is he not over­come, [Page 259] And if at any time unhappily over­cone, renews the Conflict, and recovers his former station with advantage, by double guards set about his Soule; and diligence, which re-ingratiates him into the favour of Allmighty God our heavenly Father; who remembreth that we are but flesh, while we contend to be spirituall. But it is chiefly the captivating the will by such tryalls of our strength and constancie, which God dislikes; and a consent habituall, and unre­lenting, and unrepenting yieldings, which put us out of Gods favour, and distinguishes from the Saints, who perhaps have never been free from temptation, nor rested satis­fied in the servilitie of the Sin. But for any man to connive at lesser failings in him in this kinde, as but wandring thoughts, af­fected admiration of Beauties, evill inten­tions, and inward concupiscences without execution, and much more, actions impure, is to be overcome and loose all, unlesse re­newed by Repentance again.

7. Neither ought a man to intermitt acts of austerities, as Cold, Hunger, and severe treatments outward of the flesh, because sometimes evill events, quite contrarie to his expectation, have happened to him, (the rea­son whereof may be better omitted than en­quired into) yet most certain it is, that con­stant subjugation, (as St. Paul speakes, 1 Co­rinth. [Page 260] 9. 27.) or, bringing the bodie into sub­jection, is usefull to that end, by the judge­ment and experience of the most famous Saints in the Church; contrary to the vain and absurd Doctrines of modern Directers: who doe exhort to the principall work with­out the proper meanes: and so magnifie the Grace of God as necessarie, and sufficient a­lone to effect this, as if it could not consist with it, or might not better be hoped for by such diligence and circumspection used: And when they can no longer deny this, fall to reviling them, as if they were inseparable from Superstition, and opinion of Meriting; with the like folly. For what a miserable shuffling and evasion is that, and plain inju­stice, to lay the blame and defects of Per­sons, upon the dutie performed by them. No doubt therefore, the universall Churches judgement and practice is much to be pre­ferred before the opinion of moderne and pri­vate Apologists for illimited use of sensuall gratifications, and opposers of Bodily exer­cises and disciplining of the Appetites, even to the denying of things not in themselves unlawfull, as conducing to Chastitie. Though the subjecting of the inward affections and lusts is more noble, more necessarie, more de­sireable, as that to which the other should tend, and in which, end. It was the course Saint Hierom writeth he took with himselfe [Page 261] when he found his flesh to rebell against his spirit in the desert of Bethleem, upon an ap­prehension of a beautifull Ladie he had seen at Rome, and began to desire. He cast him­selfe into the Briars (as Gideon used the men of Penuel and Succoth, Judges 8. 7. 16. who withstood him) and taught his flesh better obedience. The like to which writeth Gre­gory of Saint Benedict, Dialog. Lib. 2. that he threw himselfe amongst Thornes to turne his light cogitations another way.

8. And agreeable to this is that univer­sall Instrument of all Gifts and Graces de­scending to us from above, Prayer: and the firme perswasion that from thence, and by that (not neglecting other meanes) Chasti­tie may be obtained, according to the Rule and experience of the wise Man, Ecclesiasticus 8. 21. thus writing; Neverthelesse, when I perceived I could not otherwise obtain her [Wisdome, or as some render it, Undefiled­nesse, mentioned before] except God gave her me (and that was a point of Wisdome allso, to know whose gift she was) I pray'd unto the Lord and besought him with my whole heart.

9. Thirdly, It is very requisite to avoid vain and vile communication; which Saint Paul, (ratifying the opinion of the Gentile Poet) assures us begets evill manners. And therefore advises farther, Ephes. 4. 29. Let no corrupt communication proceed out of your [Page 262] mouth: And by the same Rule, should a man let no corrupt communication enter into his eares; and suffer no light ob­scene Books, or Sonnets, or objects of any Creatures tending that way, to draw his eye to them. For all these, like the Estriches Egges covered, perhaps for a time, in the Sand, untill the warm Sun shall ripen and enliven them, will quicken in the minde of man in the heat of temptation, or perhaps will of themselves, break forth into a temp­tation, and receive consummation, accord­ing to the Doctrine of Saint James, Chap. 1. A man is drawn away thus and enticed. Then when lust hath conceived it bringeth forth sin: and sin when it is finished, bringeth forth death. And in avoiding evill Books and di­rectly obscene, let more especiall care be had of such Good Books of Moderne Casuists: who, under pretence of perfecter information of Confessour and Penitent, abound with cu­rious enquiries into all the secrets of Nature, and sinfull concupiscences, exposing them to the view and imaginations of the Reader, and exciting of unclean Passions. For all these sensible insinuations of unlawfull Lusts, yea acts Lawfull to them that use them in a regular way, become Images in the minde, which the natural man turnes to, upon oc­casion, and falls down before, worshipping them, and idolizing them to his shame and fall.

10. Fourthly, Let it be consider'd, what honour God doth to the chast Soule, and Body, in that he esteems them as his own Temple: Christ and looks upon them as his own Members in especiall manner. And, on the contrary, how ill he taketh transgres­sings, in this kinde. Know ye not that ye are the Temple of the Holy Ghost, and that the Spirit of God dwelleth in you? If any man defiles the Temple of God, him shall God de­stroy: for the Temple of God is holy, which Temple ye are, 1 Corinth. 3. 16, 17. And in another place, with what indignation doth the same Saint Paul (1 Cor. 6. 15.) argue against such affronts offered to Christ himselfe, by such practices as these? Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? What Monster of confounded Kinds did ever match this Prodigious mixture, whereby Christ and an Harlot; Christ and a Fornicatour are made one? No won­der then, that the Scripture assures us, E­phes. 5. 5. that No Whoremonger, or unclean person—hath any inheritance in the King­dome of God, and of Christ. And sufficeth not this to quench the flames of lust in us, and to repent throughly for it?

11. Last of all, Consider we, what a concatenation of other Vices is found too of­ten in this one, and the reason will be ap­parent, why it is accounted a Mother-sin. For though Harlots are seldome fruitfull, the sin of Whoredome is. We hear much spoken of simple Fornication, as minutely peccant, in the opinion of divers: But doth not that beget basenesse of Spirit, and, as Saint Austin saith, lownesse of understanding, nothing casting down the wit of man more from its top and Tower, than such inordi­nate love of Women? Nothing makeing a man more contemptible and ridiculous than that known Vice. But that is not all. For from hence comes wasting of Estates, as the History of the Prodigall cleerly proveth. Hence allso proceeds Quarrelling, and Duel­ling; as it is amongst Dogs when they fol­low a Bitch that runs proud: And Murders follow them; and too often, to avoid the shame of the world, is destroyed with mur­dering Potions, or Pills, the fruit of the wombe, before it ripens; and which is worse, are not sensible of that more heinous sin in covering sin, than of uncleannesse contract­ed; which they ought to be; and therefore seldome repent of it as they ought to doe. But when Nature shall have weather'd that Rock, yet open violence is too often offer'd to the tender Innocent, in barbarous manner. [Page 265] And when it comes not to this, yet how doe noble and great Persons, many times offend­ing in this manner, become so vile as to stand in awe of their Foot-boyes, and Chamber­maids, privie to their wickednesse, that they may keep their counsell. So that the fact is dishonest and dishonourable, the pleasure momentarie and fugitive, the punishment in­stant and durable, even in this life; and in the world to come unquenchable, by any thing, but timely and plentifull teares, here poured out to prevent the same.

SECT. XVI. Of Gluttonie, its sinfullnesse and Cure.

1. IT is observed by Saint Hierome, that the Seats of Incontinence and Intem­perance are by nature placed nere together; intimating the nere relation they bear one to another, and the mutuall aid they give to ad­vance one another. For extravagant Lust must have excessive Diet to maintain it; and exces­sive pampering of the Bellie, by Drinks and Meats, doe naturally tend to concupiscence. It is the opinion of the Greek Church, (as we read in the Councill of Florence) that the Evill and Apostate Spirits cast down from their Dignity, missed but a little to as­sume [Page 266] Bodies; so did they degenerate upon it: and therefore still covet to possesse Bodies, to this day, and to enter into Swine rather than to want materiall Habitations. Yet we never read that they delight in the bodily pleasures that men doe offend in. No not when the Devill tempted Adam and Eve to eat the forbidden fruit, doe we read that he so much as tasted of it himselfe, though it might have been a notable allurement to Man so to doe allso? This Sin of Gluttonie therefore is that which soils the Soule of Man rather than the Devill. And though we call this a beastly sin, yet Beasts exceed not so much therein as doth Man. But it is an unruly, and unreasonable appetite in man, of eating and drinking: little considering the true use and ends of such necessarie acts or­dained by God and Nature, which are the maintenance of Being, and daylie repairing or recruiting the losses, the frail and moul­dering body suffereth. But first, Men being prompted by Nature, to eat and drink, and a pleasure being conjoyned with them, least men should omitt what is so necessarie, blinde and servile Man devotes himselfe too often to that, which was appointed to serve his turne. But he that made Fountains and Ri­vers of waters for the relief of our thirst, never intended we should throw our selves into them and be drown'd: And he who [Page 267] gave man the understanding to invent Wines, never intended he should drown himselfe in a Butt: And he allso that indulged to man about the same time, the use of Flesh, as of the hearb of the Fields and roots of the Earth, and fruits of Trees, never meant we should never give over inventing new Dishes and Dainties; or be too ravenous of simpler Diet: but that we should measure both quan­titie and quality of what we eat and drink, by the rules of Nature, his holy Word, and cer­tain other circumstances prudent Persons can­not be ignorant of, unlesse they choose so to be

3. For notwithstanding it cannot be pre­cisely determined, what is the proper pro­portion of every mans Bodie, no more than what proportion belongs to every mans Fa­mily, which are greater or lesser; nor how many, or what manner of Dishes are fit for all mens Tables, yet must Judgment and Rea­son direct in this case. The common saying is, That Nature is content with a little, and Religion with lesse: yet may that Rule be questioned, if taken so loosely as generally. For when it is said, Nature is content with a little, we understand thereby, that Nature may subsist and be preserved with a little; but what, and how little that is, Nature hath not taught us: and I think Religion does not require we should too anxiously inquire after: much lesse doth it require that we [Page 268] should eat or drink lesse than Nature requires. For then it should require us to destroy Na­ture, and so to murther our selves leisurely and slily, which is most of all forbidden by Religion.

4. But neither here ought any man to de­ceive himselfe, so as by inconsiderate indulg­ing himselfe Meats and Drinks in a preterna­turall quantity, kinde, or quality, contract an habit of so doing, which to break off, is next to destroying of Nature: For this acqui­red necessity being neither of Gods, or Na­tures contrivance or cause, is more culpable than an accidentall detriment arising to the body by endeavouring to reduce it to its true and pristine State. So that the violence is not offer'd to it as corrupted or debauched, but the violence was, to corrupt it so, as to bring it into a necessity of persisting in excesse; by all meanes to be redressed: former wrie steps, and wrenchings affected, and wilfull making the following lamenesse sinfull, though not wilfull.

5. But if we judge of Natures conten­tednesse from the common custome of eat­ing and drinking to the quieting of naturall appetites; so indeed, Religion may be said to allow lesse than Nature. For as much as it is an act of selfe-deniall, to give over eating or drinking before Nature gives over craving. So that it is a strange plea used by too many [Page 269] softened natures: They cannot Fast, nor in­deed comply with the gentler and lighter Ab­stinences scarce deserving the names of Fast­ings, because they finde their stomachs call for supplies accustomed. They pretend pre­sently, they shall be sick; and perhaps glorie in their infirmitie; not considering what a great disparagement it is to any Christian, to have so brought up his stomach, that in wont­ed manner, fed it must be. And perhaps in ju­stification of this unrulie appetite to alledge, God hath made all things clean, and all Meats are lawfull, being taken with thanksgiving; and such like mentioned before. But such as these should doe very well to consider, what Saint Paul writeth to the Corinthians, 1 Ep. 6. 12. All things are lawfull to me, but all things are not expedient. All things are law­full for me, but I will not be brought under the power of any. Meats for the belly, and the belly for meats, but God shall destroy both it and them. Surely, he that must eat in an uninterrupted course, hath brought himselfe under the power or tyrannie of his belly, a very lamentable servitude; and not Christian liberty.

6. This Sin of Intemperance therefore is incurred severall waies, all which are not ob­served by some, and by others (I know) not regarded. But the principall may be these, which I shall here rather touch than handle; [Page 270] having elsewhere treated on this Subject. One way of offending herein, is the Quan­tity we eat or drink: Another is the Quali­tie, when we are studious of Delicacies and Dainties. A third way is in the manner, when with too much intention of minde and greedinesse, we devour, rather than take our ordinary Meals: And lastly, when we eat unseasonably, against due rule and order, and Christian prescriptions.

7. For the Quantity, no set Rule can be given, but every man is to be a Law unto himselfe, as the Apostle speakes of the Righ­teous Man: For Gods Word so frequently enjoyning Temperance, doth committ the in­terpretation and application of that Law un­to himselfe, as best able to judge (unlesse corrupted by his Palate) his own capacitie, and the exigencie of his nature. Sexes, Ages, strength, and weaknesse of nature of divers persons, and employments laborious and hard, or light and sedentarie, make great va­riety in the stomachs and appetites of men. So that in eating, one must not rashly con­demne another, because he takes a greater portion than himselfe: neither must he ex­cuse himselfe from Gluttonie who eats no more than another, the cause making the equality Arithmeticall, unreasonable. All­waies provided and observed, that in eating and drinking, a man hath not by unnatu­rall [Page 271] usances, brought upon himselfe an unna­turall necessity of taking more than his pro­portion. For in such cases, he is a glutton by vertue of his first errour necessitating the following; and reformation, if not suddenly, yet gradually must be made by a true Chri­stian according to the auncienter and com­moner Rule of using Gods creatures to Gods glory, and Natures benefit.

8. And for the Qualitie, the simpler and more naturall, the better it must needs be; the great naturall ends of sustenance, and healthfulnesse, and usefulnesse to bodye and minde, which moderately considered are strong, lustie, expedite, and active, but tainted with the inventions of Kitchin Philosophers, are enfeebled and confounded: And the im­portunity of the delicious Palate becomes so restlesse and unsatisfied, that the greatest wits in that Trade can scarce finde out Novelties fast enough to still them. No, though there be such encouragements to advance Learn­ing in that greasie black Art, that some great Persons have doubled the Salarie of their Cooks, to that of their Chaplains; So base an Object was a Cook aunciently amongst the Romans, as Livie tells us, Lib. 39. that none was his equall in vilenesse, untill true Masculinesse decayed in Rome: and the Asia­tique Armie having subdued those Countries, brought home the infection of deliciousnesse [Page 272] in Diet, which made Cookery a noble Science at length; which before was a drudgerie few would be hired to. But how much more shamefull and lamentable is it, that the Gen­trie and Nobilitie too, (some of them) should look upon it as a piece of forrein breeding, to understand how to make palatable Sauces, and in person to practise such ignoble and degenerous acts: whereas, if their Tutours the French, had taught them to mend their old Clothes and Shoes, they had brought back a more usefull, and no lesse commend­able Art; though they were as learned in that Art of Cookery as was Suitrigall Duke of Lithuania, who (as Aeneas Silvius tells us) wrote an accurate book of Cookerie; which, wherever he travailed, he would be sure to give strict charge to his Steward to remem­ber to bring along with him. What is this but to fall justly under Saint Pauls Censure, Philip. 3. 9. Whose end is destruction, whose God is their bellie, who minde earthly things. For as St. Paul saith, Rom. 16. They that are such serve not the Lord Jesus, but their own bellies. Both which, i. e. Idoll and Idolater, God shall destroy; nay themselves hasten to destruction by such indulgence, and voluptu­ousnesse. And the reason holds against drink­ing and eating with affectation and pleasure more than naturall. For both make up Glut­tonie: and sometimes, one.

9. A third kinde is the inordinate manner of eating: when men, with too much greedi­nesse and hast, devour rather than eat their Meat: and so become rude and scandalous, and injurious to Nature it selfe, not able to dispatch so suddainly, what is stuffed in so hudlingly; to the prejudice of the body. And, which is a great disappointment, the Appetite is oppressed, rather than satisfied. But it is far from my purpose, to insinuate any thing here which may instruct men to eat or drink to the best advantage. And there­fore

10. Lastly, The offence in unseason­nable eating and drinking, were here to be explained, had I not in the directions above given for the custodie of the outward man, treated of Fasting, and the obligation Christians have, not allwayes, to measure their libertie herein by the generall natures of Meats and Drinkes, nor by their appe­tites disposing them so to doe, against lawfull restraint and order. For such must either be rebellious in their mindes against Lawfull Autority, or gluttonous in their lustfull part, who contemne all regulations not of their own devising in this case. Whereas the A­postle plainly tells us, Rom. 14. 20. All things are indeed pure, but it is evill with that man who eateth with offence: Offence then, especi­ally by the contumacious despising of Autority [Page 274] undoubted, converteth clean Meats into un­clean; and stands in need of this Purgative Do­ctrine, as much as immoderate Gormandizing.

11. The meanes of curing this Distemper have been, some of them, touched before, and therefore now this Summary may suffice. First, Gluttonie comprehending eating and drinking both, is a wasting the Spirits or oppressing of the minde, the fountain of true ingeniousnesse and Reason. 2. It weakens the bodie allso, as well as the minde; and that Politick, as well as Personall; men there­by being effeminated, unhardy, dull, and timo­rous, but when the phrenzie of excesse heats their brain; when they should be soberest and wisest, they become brutish. 3. Mis­pending of precious hours; to trample upon which, they choose such diversions, more truely called, subversions of themselves: and 4. Of the good creatures which God having ordained to be received with thanksgiving and blessing him, are turned to his dishonour, by riotousnesse, cursing and swearing, and blaspheming, and contentions, and mutuall violences and assassinations. 5. Hereby Men (and Women too of this order) are put up­on unlawfull lusts of the flesh: and what not, but Modestie, Humility, Chastitie, Mercifull­nesse to the poor, and divine Contempla­tions, which will not down with the Glut­tonous, nor rise high with the Drunkard. [Page 275] And above all, to avoid this Rock, steer we our course by the due Compasses of Gods holy Word, which Rom. 13. 13. adviseth, Let us walk honestly as in the day, not in rioting and drunkennesse, not in chambering and wan­tonnesse, not in strife and envie; But put on the Lord Jesus, and make no provision for the flesh to fulfill the lusts thereof. And Ephes. 5. 18. Be not drunk with Wine wherein is excesse, but be filled with the Spirit. And let that premonition sink into our hearts, given by Christ, Luke 21. 34. Take heed to your selves, lest at any time your hearts be overcharged with surfeiting and drunkennesse, and cares of this life; and so that day come upon you unawares. For as our Saviour saith allso, Luke 12. If that servant say in his heart, My Lord deferreth his coming, and shall begin to beat the Men-servants and Mai­dens, and to eat and to drink, and to be drunken; the Lord of that servant will come in a day, when he looketh not for him, and in an hour, when he is not aware; and will cut him in sunder, and will appoint him his por­tion with Ʋnbelievers. And the wise Ser­vant will not say within himselfe, My Lord deferreth his coming, understanding this to be spoken only of the coming of Christ at the last and generall Judgement, but of his particular Domes-day; when his life shall be called for by God, and his own beloved sin of excesse [Page 276] shall snatch his Soule from his wretched bodie for indulging it. How many Tragicall In­stances doth our Age afford of such who have been confounded in their own sin, and pe­rished in this pleasure? I shall need to name none of yesterday, or of this Nation: I would it were not notorious. But two most eminent and mighty Potentates I may mention, I hope without offence, and not without sense, or some effect. Alexander the Great his Friends and Flatterers write that he died of Poison given him at Babylon: but others more se­vere tellers of Trueth write that Wine, was that Poison excessively taken, and that Drun­kennesse kill'd him, as may be seen in Seneca, Epist. 58. And who so great a Man in his dayes, and so victorious as Attilas? who af­ter his many Conquests, not being able to overcome his Appetite of Wine, was over­come by it to that degree one day, that he was taken so ill the next night, that he void­ed blood at his Mouth, and so died choaked with it; As Munster tells us in his Cosmo­graphie. Let these things then sink into our hearts, and have such influence upon our lives and manners as to prevent such disorders and miscarriages. And let all they whose faith is dim-sighted or weak, as to have no power over them in declaring to them and convincing them of the defilements of their Soules contracted by these excesses and shame­full [Page 277] spewings on their own glorie, as the Pro­phet Habakkuk aptly expresses it, Chap. 2. 16. be taught, at length, and convinced by their senses and common experience; what a stain to their Name, what a wound to their Bodie, they bring, from which they can ne­ver be purged, or of which cured but by Tears of timely Repentance, and the happie change of due Renovation: both which will be so much the more difficult, by how much they are more deferred.

SECT. XVII. Of Slothfullnesse, the last Capitall Sin.

1. SLothfulnesse and affected dulnesse of Minde and lazinesse of Bodie is not denied to be a Sin by any; but to many, seems so modest, innocent, and harmlesse, that they wonder why it should be ranked amongst the most dangerous and deadly: But, as we before observed, Sins are not to be estimated from their intrinsick or absolute evill only, but allso from the tayle they draw after them, and the brood issuing from them. And thus Slothfullnesse may be inferiour in consequentiall mischiefs, to none. For this numnesse of minde and indisposition of bodie to act, extendeth it selfe equally to both ca­pacities, [Page 278] viz. Naturall; and Divine, or Reli­gious; it being seldome known, that he, whose minde is dull'd by indulging to ease, is active any wayes in Religion. And in trueth, so notorious is it, that Divines treat of it onely, or chiefly as to Religion, which it corrupteth, if not totally destroyeth.

2. For as Labour and honest industry seems to be the first Vertue insinuated in Scripture and appointed to Man, so may the Vice of Sloth be the very first of practicall Errours, supposing that Pride was the first of Mentall Vices. For we read Genesis, Chap. 2. that there was at first no man to till the ground, v. 5. and we read, v. 8. That God made man so soon as he had made Eden, and put him there­in; surely not to be idle, lest the Earth should be idle too: so that Action, was a Vertue of Paradise. And so it was afterward, when man turned out from thence, was to make a Vertue of necessity; and work, to keep him from adding sin unto sin, and calamitie unto calamitie. For as Chrysostome well observes, it was an act of Goodnesse in God to turne fallen man out of Paradise, to the wide world: and a blessing to him, to curse the Land, so that without hard labour, he could not well subsist. For if when Man was master of so much Reason, and owner of so much Grace given him of God, he fell into temptations, and from thence into sin; who can imagine [Page 279] but destitute in great measure of such aids and abilities, he should riot unmeasurably, li­ving in ease, plenty, spontaneous, and una­ctive rest; odious, and dangerous.

3. And therefore though my purpose be to oppose Sloth as it relates to Religion, the Connexion being so neer and strait between diligence in humane and divine Affairs, it is necessarie to declare the sinfullnesse and odi­ousnesse, and to correct the pravitie of the first, before we can expect any good event in the latter. For a soft, heavie temper is the originall of both; and a sicklenesse, and wearinesse in doing any thing long, or of dif­ficultie; but a certain spiritlesse loying, and lying still; or, as the saying is, Wandering up and down to see who does nothing, and help them: untill all meanes used to gratifie flesh and blood, and none sufficing, idlenesse proves more tedious and tiresome than labour to others: And none groan under the burden and heat and length of the day by labouring, so much as the slothfull and idle person doth under void time, and emptie hours. And none brings more distempers upon his bodie, by working, nor so many, as the Sluggard by doing nothing.

4. But doe I say or suppose that a man awake, and well in his witts, and limbes, can rest in the Negative, doing nothing? it is hard to be believed. The Devill will not suffer his [Page 280] Soule to be as Aristotles Understanding of Infants, Rasa Tabula, a smooth and eaven Table, or as white Paper, in which nothing is writ, but is capable of any stamp or im­pression it pleases the stander by to make in it: but he will write his minde in it spee­dily. This is, saith Cassian, Collat. 10. the judgement of the Monastique Fathers of old in Egypt: that the industrious Monk is tem­pted with one Devill, but the idle, with in­numerable. So that as the same Author there allso tells; it was the custome of Abbot Paul (to avoid idlenesse) to burne those effects of his labours which were more than sufficient to bring in a bare livelihood, that he might never want work, or become idle.

5. And this he might learn of Saint Paul, Rom. 12. 11. who teaches us the dependence secular labour, in an honest way, hath upon Religion, and on the contrary, saying, Not slothfull in businesse, fervent in spirit, serving the Lord. Diligence here in businesse is set before Fervour in Spirit, and in the service of God; intimating the usefulnesse of bodily labour, in disposing to Divine: Not that all who are ardent pursuers of the world, are proportionably industrious for Heaven; but that they whose Genius indisposes them to the one, seldome shew any spirit or liveli­nesse in the other. For often it happens [Page 281] that immoderate care of Earth, stupifies the sense a man ought to have of Heaven. But if there be no fire on the Smiths Forge, no work good or bad can be wrought there. So that as Siracides saith, Chap. 22. 1, 2. A slothfull man is compared to a filthy stone, and every one will hisse him out to his dis­grace. A slothfull man is compared to the filth of a Dunghill, every man that taketh it up will shake his hand. And moderner Do­ctours of the Jewes give this for a Rule, Whosoever bringeth up his Son to no employ­ment, teaches him to turne Robber.

6. But to come closer up to the descrip­tion and cure of spirituall Sloth. The gene­rall ground of lazinesse laid, where Nature admonishes to be stirring; no wonder the Spirits faile a man in things above, and some­times against Nature. For this indisposition to Good seizes first the minde, sadding it at the approaching good Duties: that they must rise from their seat or Bed; that they must spend so much time about the dry service of their Souls. And though in their own af­fairs perhaps, sinfully slothfull, yet when such expectation is of them, that serve God, they must, and ought, they will forget their lazinesse in worldly matters, and be stirring then and there, when for shame they must doe something. Then shall Civility in visi­ting, or entertaining a Friend, be alledged a­gainst [Page 282] the tedious hour or two in Gods ser­vice: Nay perhaps, Charitie to visit the sick just at that time, shall be pretended; and Scripture sometimes shall be alledged as war­ranting not too rash and unprepar'd ap­proach to sacred Offices; when the reall rea­son is, spirituall sloth detaining them from preparing themselves, and aversenesse to Good. Which lothnesse to open the mouth, or bend the knee, or raise the bodie answe­rable to the exigence of the severall parts of Gods publique Worship amongst manie, pro­ceeds from dead-heartednesse in Religion, and to hide or excuse that, perhaps a reason taken from Religion, shall be forged; and Conscience shall be alledged, and simplicitie of Evangelicall worship, and the straitest way of going to Christ, shall be offer'd; contrarie to the generall practice of the Catholique Churches, in the best Ages; and all this while, listlessnesse in the service of God is at the bottome of all: though I know religious, or more properly, superstitious Paradoxes have of late obstructed divers in this way: under whose protection, slothfullnesse too of­ten shelters it selfe.

7. Neither doth the slothfull Soule carrie it selfe with so much ofcitancie in things made doubtfull by the cunning sleights of men, whereby they lye in wait to disturb Religion, and destroy Charity, but in things out of di­spute [Page 283] allso: as when men read the Scriptures, or hear godlie Doctrine, and Precepts with­out attention; pray without zeal and inten­sion of spirit, Sing without cheerfullnesse and elevation of minde; live without circum­spection; confesse their sins without sorrow and contrition. So that the hedge of vigi­lance being broken down, all they that passe by (all sorts of temptations) as Psalme 80. hath it, pluck her: the Boar out of the wood wasts it, and the wild Beast of the field devours it. For hereby is it made, as it were, a thorow-fare for all sorts of tempting Spi­rits. So that, to this, and not to ill-husban­dry, may we believe Solomon to have respect, when he saith, Proverbs 24. 30, 31. I went by the field of the slothfull, and by the Vine­yard of the man void of understanding: and it was all grown over with Thornes, and Net­tles had covered the face thereof; and the Stone-wall thereof was broken down: whereby is insinuated the desolations of the Soule occasioned by spirituall carelesnesse and sloth.

8. Yet am I not so severe as to impute to this Vice, all the defects we are subject to here in spirituall things: For not without Gods speciall permission, it happens divers times that faithfull and righteous Soules are surprised with dullnesse, and aridities in Gods service. But not in the like manner; For in [Page 284] the Soule tainted with the vice of Sloth, no great trouble or sollicitude befalls the same, but it passes the thing over unconcerned; implying strongly an affectednesse in the mis­carriage: whereas in the Spirit becalmed, as it were, for want of the Spirit of Grace, great anxiety and discontent affect it; like as the Ship having lost the Winde, lyeth beating her selfe with her Sails. But they who by gene­rall Dutie, or speciall Offices, especially Ec­clesiasticall and Sacred, suspend themselves studiously from discharging them painfully and diligently, because they can live at ease and sit still, and perhaps have some other to toyl for them, let them at least labour hard to bring themselves off from this imputation of sloth, for I cannot: neither must I accuse them according to their merits.

9. And to the intent we may better quitt our selves of this burden, let us see briefly, what may be prescribed against it. First then, let us look up, and lift up a Prayer unto the Authour of all Graces, to send this Grace unto us. For he hath promised what we ask in his Name, and, with great confidence we hope, for his service, he will grant us: as he did unto Solomon, requesting, what might make him more serviceable in the place to which he was by God, called.

10. Another Remedie and more particu­lar, is the consideration of the unsatiable de­sire flesh and blood have of Ease, and Liber­tie, contrary to divine Exercises: so that yield to them, they become softer and softer, duller and duller: lother and lother to engage in religious actions, untill easie things become difficult; and difficult things left quite off; and a desolation be made in the Soule: so that a man may say with David, Psal. 119. My soule melteth away for very heavinesse.

11. Nay, Thirdly, Contrarie Maladies will multiply and grow strong against the Soule, answerable to the description given by some of spirituall sloth, viz. A grief and sorrow of heart at the apprehension of heaven­ly Exercises approaching: such as are Pusilla­nimity spirituall, affraid of every inconve­nience; wearisomnesse under the accustomed and halfe-constrained perfourmances, though not frequent; despondencie, and diffidence of any good to come of such things; and thereupon, arguing against the troublesom­nesse of them, somnolencie in them, and gladnesse when delivered out of them: after the manner of the corrupt Jewes, Amos 8. 5. When will the new Moon, and Sabbath be over?

12. Furthermore, it may avail much, to consider seriously what Solomon saith, Prov. 18. 9. He that is slothfull in his work is Bro­ther to him that is a great waster. For like [Page 286] a City without a Watch or Walls, he lyeth exposed to all Invaders, and spoilers. And that good which he doth is thereby corrupt­ed, his time, and pains little better than lost; and God provoked to reject his maimed and lame sacrifice. For as it is usually said, A cold Praise tends to a disparagement; so a cold Prayer tends much to a deniall. It is the effectuall fervent prayer of the Righteous that availeth much, as Saint James teaches us. And so by the Rule of contraries; It is the slothfull and cold Prayer that prevaileth no­thing, or very little.

13. And therefore fifthly, to quit our selves of this stupidnesse of spirit, it will be necessary to take that contrary and most com­mendable Vertue of Christian fortitude, unto us; so rare, and yet so usefull against the many temptations offered to us in this world: and to be cloathed with zeal as with a cloak, as the Prophet speaks, Es. 59. 17. For were not it for the carnall bashfullnesse that many men show in the cause of Religion and serv­ing of God, shrinking for fear of the Enemies to it, and that without cause; Enemies to godly life would not be so audacious as they are: but by the cowardise of the well-prin­cipled and inclined, a Conquest seems to have been made by the adverse partie over the Religious; which consent and courage may easily undoe. And not only the openly [Page 287] irreligious have brought under too much the profession of the truely religious; but the audaciousnesse of men of erroneous Religion hath gain'd them respect, when their opini­ons and practice deserved nothing lesse. Yea it is to be lamented, to consider, that Fana­ticall Persons having with wonderfull confi­dence usurped to themselves the advantages of sober and precise behaviour; and many excellent Phrases of Holy Scripture, and com­munication becoming the mouths of better Christians, divers have been so scandalized at the ill use of them by such, (which in trueth hath been notorious) that they can hardly finde in their heart, or frame their mouths to such wholesome formes of words, (which are an Ornament to the mouth of a good Christian) so perverted by others. It was the comparison indeed of a religious Person living an Age or two since, Whoe would not loth to eat an Apple, before knawn by a Swine? so who will not shrink to take that Phrase into his mouth, which has been abused by polluted mouths and to scanda­lous ends. But as they who shoot at God, hurt not him, but wound themselves, so they who are vulgarly said to corrupt, and abuse the Scriptures and its holy Dialect, to their own purposes, doe not in very deed defile and abuse that, which, like God the Authour, changes not, but remains the same, but they [Page 288] pollute and wrong themselves. For, as the Apostle to Titus speaketh, Chap. 1. 15. Ʋnto the pure all things are pure: but unto them that are defiled, is nothing pure, but even their minde and conscience is defiled. Where­fore laying aside that vain and fearfull mo­destie which is so near a-kin to the sin of Acedia, (as the Greek word is, and more comprehensively; which we may render, In­curiousnesse, or Oscitancie, or indisposednesse to Good,) Let us, Brethren (as Saint Pauls words are, Ephes. 6.) be strong in the Lord and in the power of his might: and then im­pious, and vitious men, their own Conscience bearing witnesse against them, will become timorous and ashamed. For as Solomon tells us, Prov. 22. 13. It is the slothfull man that saith, There is a Lion in the way: that is, great dangers and many difficulties in the stricter and more faithfull service of God; but the more resolute and diligent finde it not so, but that the Yoke of Christ is easie, and his bur­den light, and that there is rest for the Soule; as himselfe hath said.

SECT. XVIII. The Conclusion of this Second Part; with some short advices relating to what hath been said therein.

1. HAving thus treated of the necessity and manner of supernaturall Illu­mination, and Purgation tending to superna­turall Union with God; we hold it fit to close this Part with the offering of some brief Rules for the better directing of such who shall be inclined to improve farther, what hath been said before, concerning the purification and preparation of the Soule for a nerer conjun­ction with God, by subduing that Seven­headed Dragon, in the seven Capitall Sins; or those seven Devills, like to them which pos­sed Mary Magdalene; and which are as the seven Hills upon which the Antichrist every one carries about him, sitteth, and tyranni­zeth over the Soule.

2. First, That because we are all borne in sin, and even after we are regenerate in Bap­tisme, doe, through the infirmitie of the flesh, fall commonly into sin, that no man therefore allowe in himselfe any known sin whether light, or heavie; for hereby what was but a sin of infirmity, becomes a pre­sumptuous sin, and so is accounted by God.

3. Secondly, Some sins of both ranks are with more speciall care to be attended to and opposed by us. And such I am wont to in­stance in which our Parents, from whome we are immediately descended, were subject to, more than others; or they who are im­mediately before them. For undoubted ex­perience teacheth us, that not onely what we call Originall Sin, but such actuall sin as hath strongly possessed them, is often com­municated to Children, together with the temper of their bodies. And allso those sins or failings in Parents and others which have been Examples to us in our minority and E­ducation, are to be suspected and feared by us. Constant Examples of evill, even dis­approved in others, too often having a great power over us, when (especially) we are brought into the like circumstances, and the same occasions are offered us of offending, as was to them.

4. Thirdly, Great inspection and exami­nation is to be had by every man of his own constitution or naturall complexion: For as that Great Physician said, Mens manners doe generally follow their humours abounding in them (and therefore we commonly call the frequenter and constanter extravagancies of men, their humours,) so that some are incli­ned naturally to Choler or Anger, others to Jocundnesse and Levitie; others to Melan­choly [Page 291] and dullnesse, &c. Which a wise man and good Christian reflecting upon, and dis­cerning in himselfe, ought to apply a proper Remedie unto, and more watchfully to pre­vent the evill events of them.

5. Fourthly, A strong hand is to be carried against the powerfull and violent temptation of Fashion, when it becomes Noble, Gallant, or Great, (as vain persons sometimes speak) against Modesty, Sobriety, Temperance, or Continence: For such, many are; as must be acknowledged more especially in diversitie of Sexes, which Nature hath made: and diver­sitie of Politicall, and Ecclesiasticall Orders which God hath made; And therefore are wisely and justly distinguished by best Auto­ritie: So that by no better arguments can any man defend indifferencie of Habits and outward deportment of the Laiety and Cler­gie, than will equally serve for the indiffe­rencie of the same to both Sexes. For what is said against it by Moses his Law, may ea­sily be eluded by reducing it to a ceremo­niall or judiciall Law.

6. Fifthly, To rebuke, represse, or expell sinfull inclinations in our selves, it is requi­site, that we should not rest in the opinion we have of our selves: which is commonly biassed by selfe-conceit, selfe-love, selfe-in­terest, all quite contrary to that great Dutie of Selfe-deniall; but that we should be so [Page 292] true and just to our own Soules, as like righ­teous Judges, to keep one Ear for what o­thers judge of us, and impartially to give a sentence upon our selves accordingly, and not slie to that base and bold subterfuge of nonplus'd and shamelesse persons, I care not, I care not. For though Malice and ill-will may instigate some one or two, and upon speciall occasion, to false accusations and slan­ders; yet if the opinion be of more, and those not so prejudiced; and constant, and lasting, in vain doe men proclaim their inte­grity and innocencie; for such judgement of others is much more to be trusted than our own.

7. Sixthly, Appearance of Evill, and Hy­pocrisie reverst (as I may so speak) when men seem by outward carriage to be worse than in trueth they are, is allso carefully to be avoided, not onely because of the sin of scan­dalizing our Brethren and causing an erro­neous judgement and uncharitable to be en­tertained; but because it very often happens, that men fall really into that sin which they at first onely seemed to committ. There­fore it is St. Pauls Rule, Philip. 2. 4. Look not every man on his own things, but every man allso on the things of others: not by curiositie and censoriousnesse, but Charitie and conscienti ous walking without offence to others; and if possible, to prevent sin in others as well as our selves.

8. Lastly, Every man should have Cha­ritie towards his Brother, but no man is to demean himselfe so as to stand in need of the charitable judgement of others. For he that doth so, is certainly uncharitable in the first place: and being really guiltie within himselfe, is most wickedly unjust in demand­ing that another should be so charitable as not to think so of him: though there be use of Charitie, even where Crimes are past de­fence or excuses: but for men to live consci­ous to themselves of unrighteousness towards God, and justice towards men, and then be­cause there may want notorious convictions to demand of Censurers to judge charitably, is in effect, to require that others should be re­ligious, and they may be wicked, under the protection of others Pietie, and Charitie.

SECT. I. Of the Nature of true Ʋnion with God, and Mysticall Theologie: and of the Abuses and due Ʋse thereof.

1. SUCH due preparation being made towards Spirituall Life, in laying aside every sin so easily besetting us, the remainder of our Christian Race to­wards God, and our Union with him are more easily attained: which Union is by Saint John, called, our fellowship with the Fa­ther [Page 298] and the Son, 1 John 1. 3. And this is it which vulgarly is called allso, Perfection: Perfection being here used for Justification by faith in Christ: and Christ dwelling in us, and such a measure of assurance of Gods grace and favour which are competible to our Militant state in this life, and incline God to the acceptation of us to a future inheri­tance of Immortalitie and Glorie. And to this, it is not absolutely necessarie that no blemish, imperfection or infirmity should be incident; but that none such should be found, which either of it selfe should tend to corru­ption, or deserve amputation from the Body of Christ, of which, such perfection and con­junction make us members.

2. Thus far onely, if the phanaticall strains found in Mysticall Theologie of con­trarie Extremes, had proceeded, not onely in­nocencie but honour allso had been due unto it. But we finde the Moderne advancers of it, to have scandalously corrupted it, by affectation of excesses in Stile and big Lan­guage, and facts agreeable to them: where­as Bonaventure writing on that Subject, thus simply describes it, in his Prologue to it. It is the extension of love towards God, by the desire of love. And a little after he saith, It is such, whereby the religious Soule leaving humane Wisdome, the curiousnesse of unprofitable knowledge, and the sophi­stry [Page 299] of argumentations and Opinions, by the Ascent of love rises up to the Fountain of all, by desiring, in which onely she finds trueth: insomuch that the simple Laick being in the School of God, may receive this wis­dome from God himselfe immediately, by the affection of love; which no naturall Phi­losopher, nor secular Master, nor humane In­telligence, can attain to. Neither is the de­scription of this Unitive Way given by Gerson in his Mysticall Theologie; to be rejected; where, more soberly than divers of late dayes affect to speak; He saith, Mysticall Divinitie is an experimentall Knowledge had of God, by the conjunction with God by spirituall affection. But we cannot allow of such great swelling words, and ecstaticall practices an­swerable thereunto, wrapping mens Soules in a Cloud of reall Ignorance, in the midst of their pursuit of supreame Knowledge; and suffering them to fall into direct profanenesse of words and deeds, while they have a strong and vain emulation and affectation of subli­mest Devotion, and Pietie: which, to passe over the many exorbitancies in this kinde, found amongst such as are known by the name of Phanatiques, a great pretender to Devotion, Horstius in a Latine Book, which he calls The Paradise of the Soule, hath fallen into, there speaking in this manner, pag. 59. Trulie Lord, if what is not possible, I were [Page 300] owner of any thing which thou wantedst, I would willingly yield all to thee, and give it thee. Yea, if I could be God, I would not, for this onely, that thou mightest be God and have no Peer. Which, with us, is no better than a piece of fond Devotion, and implicite Blas­phemie, proceeding from an illimited affecta­tion of strange and monstrous expressions, familiar with such like Mysticall Divines; carefully to be avoided and shunned, as the bane of true and favourie Religion towards God: whereby the Devill sets Christians, as once he did Christ, on the Pinacle (as it were) of the Temple, that he may the more easily cast them down headlong. But the heart of a true Believer being well-grounded in Faith, and setled in love to God, is capa­ble of some singular and extraordinarie sense of Gods goodnesse, and the wisdome which cometh from above, with a true spirituall ar­dour towards God, and desire of Union with him: which may be said to consist in these three things.

First, A Cleerenesse, then Soundnesse; lastly, Acquiescence in the Will and Wayes of God. Whereby the Soule having, in some competent manner, escaped the pollutions of the world, 2 Pet. 2. cleaveth so stedfastly to the Lord, or is joyned to him, as it is, 1 Co­rin. 6. 17. that it becomes one Spirit; not by transmutation of nature or substance, but [Page 301] by assimilation in Holinesse, and plenarie sub­jection of the will of Man to the Will of God: that so God may be all in all. Which is more corporally expressed by Saint Paul, Ephes. 5. where he saith of true Believers, We are members of his Bodie, of his Flesh, and of his Bones: Not by transubstantiation of Natures, but transformation and renew­ing of the minde: as is said, Rom. 12. 2. So that, as Saint Paul speaks, Galat. 2. 20. The life which a Christian so transformed out of himselfe, and conformed unto Christ, liveth, he liveth not; but Christ liveth in him, by the faith and love of Christ: a state of Grace bordering nere upon Glory it selfe. In which Mysticall Language, great care is to be used, least a Believer be so far drawn away from the solid foundation and edifying knowledge, that his Religion should end in aery specula­tions and notions; and these in bold deno­minations given himselfe. And lastly, Spiri­tuall life or walking with God, as did Enoch, untill a translation be made from hence, nerer to the presence and fruition of God.

3. Therefore, to prevent Delusions inci­dent to high flyers in Divinitie in this kinde, Our speculations must be measured by our love to God reciprocated upon the sense of Gods love, wherewith he first loved us: And lest, even this love should prove a fond­nesse, the sincerity of it is to be proved by [Page 302] the practice of a mans life, answering in Pu­ritie and degree, the fervour pretended of love: Not denying that where such inti­mate conjunction there is between God and the Soule, certain tacite and inward signa­tures thereof are made to it, invisible to the world; and sensible only to its selfe; but not so, as therein to acquiesce without all solli­citude: as if such were allreadie in Heaven; but with constant contentions about these two principall Points.

4. First, How they should continue in that good state to which they have allreadie attained: which is no otherwise brought to passe than by the meanes whereby it was attained; as naturall Bodies subsist by the same Elements of which they doe consist. And secondly, because to rest satisfied with what a man hath without designe held up of proceeding, is the next way to lose what he hath, and to fall backward, and to decay. It is necessary ever to be pressing forward, that the Tide may allwayes be rising in grace, least upon willfull remission and slacknesse, the Soule be, by degrees, left emptie and dry. For it is the Character of Heaven gi­ven by Saint John, Revelat. 14. That they rest from their labours: which belongs not to any, (not the highest) in this life, that they should cease to doe good, untill that Sabbath above shall be enter'd into, and celebrated. [Page 303] And yet even of the blessed, there, we read, Revelat. 4. 8. That they rest not day and night, to act according to that state, where there is Union with God indissoluble, and Communion to satiety, without surfeit on one hand, or wearinesse on the other. A re­semblance whereof is to be obtained even in this life by those who by diligent attendance on spirituall Duties here, and denying the world, doe (as Gregory saith, Hom. 34. on the Go­spells) burne with the flames of lofty Con­templation breathing onely with desire of their Creatour, and coveting nothing farther in this world, are nourished with the sole love of Eternitie. They contemne all earth­ly things, and in their mindes transcend all temporary things. They love and burne: and in that heat they rest quiet: they burne by loving, and by their speech inflame o­thers allso: and whome by their words they touch they instantly cause to burne with the love of God. Why therefore may I not call such as these Seraphims, whose hearts are converted into fire, shining and burning, and withall illuminating the eyes of mens mindes unto heavenly things, and pricking them with tears, purge away the rust of Vices. This in sum may be said to be the more perfect state of the Soule here united unto God: of which we are now more parti­cularly to treat.

SECT. II. That this Ʋnion consisteth chiefly in true knowledge of God, and Love experimentall and reciprocall.

1. THEY who write Scholastically of this Union of the Soule with God in their Treatises of Mysticall Theologie, doe first speak of it in the Speculative way: en­deavouring to show the difference between it and common Theologie; and in what part of the minde this Science is seated, and such like: which we purposely here omitt; And some more phanatically having learned from Saint Paul, Ephes. 5. That Christ is the Hus­band of the Church; and consequently, that there is a Mysticall Wedlock between it, and every true particular member of that, and Christ, pursue the Allegorie so boldly and indiscreetly, as to prophane that holy My­sterie, by carnall resemblances and Scholies, which we shall avoid. It sufficing that as Saint Paul there saith, Great is the Mysterie: and that great Mysteries are not too curi­ously to be enquired into, but believed firm­ly, with endeavours to attain the same; which endeavours must be grounded upon the proper meanes conducing thereunto; [Page 305] which most of all deserve here to be ex­plained.

2. Of these then, the present knowledge of God, according to humane capacitie, must needs be the first step; and that not a know­ledge of humane Science, but rather of Chri­stian faith and experience: which St. Paul, 2 Corinth. 2. 14. most aptly and significant­ly calleth, the savour of the knowledge of God, not onely informing, but affecting us, as it were, sensibly, or experimentally.

3. Upon this good beginning is built the desire of God, as of the most excellent, glorious, and good object of all; that being fullfilled which Isaiah hath, Chap. 26. 8. Yea in the way of thy judgements, O Lord, have we waited for thee: the desire of our Soule is to thy Name, and to the Remem­brance of thee. For in trueth, God is in himselfe the most desireable of all things, as he is the chiefest good of all things, and of whose fullnesse in that kinde, all things that are good, doe partake and become good. So that as it is impossible any thing should be form'd really good but what is really, and more perfectly such in him; so can we desire nothing but what is most absolutely and perfectly to be had in, and with him: So that, according to the illumination of the understanding concerning God and things Divine, will follow an appetite of the will [Page 306] affected therewith. For naturall Philosophie teaches truely, than man hath not Free-will in choosing that which is chiefest Good and ultimate of all; but without consultation or deliberation, ravished with its allsufficiencie and plenitude, tendeth naturally and neces­sarily to it, as the last end of all, beyond which there is no passing: and besides it, there is no straying; as being immense. So that we may suppose Lucifer himselfe excel­ling naturally in perspicacitie and intuitive knowledge, which he had of that absolute Good, was so far surprised with its splen­dour and perfection, that contenting not him­selfe to be neer, contemplate, and enjoy it, affected to be that it selfe by sacrilegious ambition, and so lost what really he had, and was. So that we may perceive a neces­sarie conjunction between cleer and firme knowledge, and sincere and fervent love: as there is a Morall (as they call it) neces­sity of conjunction between Love, and the thing we so loved.

4. Under Love, (which is the very Uni­tive Bond of Christ and the Soule) we com­prehend Desire allso; which some make one kinde of Love, and Complacencie, another. But Complacencie being rather a Concomi­tant of Love possessed of its Object, than any actuall appetite, may more properly be termed a satiation and rest of the Soule. But [Page 307] Love is an act or motion towards somewhat not fully, at least, enjoyed. And though there may be a full fruition, the heart of man ceases not to love or desire in some sense: as when that actually and at present enjoyed, is desired as absent, and in the con­tinuation, for time to come. For as no man, according to the Philosophie of Saint Paul, hopeth for what he hath, so neither doth he desire what he hath; but the desire remain­ing after possession, is of the perpetuation, and indeficiencie of the same. As when Peter and John at the Transfiguration of Christ, beholding and admiring the Glorie, did desire Tabernacles to be erected, in which they might rest further in the blessed state they were then in. So much more full then as our knowledge is of God and his Ex­cellencies in Christ, so much more ardent will be, and so much better settled, our love of them; and consequently our union more intimate and fixed in them: answerable to which the Schoolmen as well as Mysticall Divines, have found out four degrees of Love divine (Thom. 1. 2. qu. 28. a. 5. Co.) Liquefaction, Fruition, Languor, and Fervour, which I hold not fit to be here insisted upon, as being more admirable than profitable. A more moderne Authour, and more truely and devoutly, reduceth all love of God to these three Heads: whereof the first cometh [Page 308] onely through Faith, without gracious ima­ginations, or spirituall Knowledge of God; which is in the least Soule reformed by Faith; and in the lowest degree of Charity; which is good as sufficing to salvation. The second is that which a Soule feeleth through faith and imagination of Jesus in his Manhood: which is better than the former, when the Imagination is stirred by Grace. For then the spirituall Eye is opened in beholding of his Humanitie. The third is Love that a Soule feeleth through spirituall sight of the Godhead, in the Humanity, as it may be seen here, is the best and most worthy, and that is perfect love. This love a Soule feel­eth not till it be reformed in feeling: Thus that Authour, in the Scale of Perfection.

5. But I esteem that more usefull and easie distinction of Love or Union with God alltogether sufficient for all purposes requisite to a good Christian: For either we love be­cause by Faith we know and see spiritually, things lovely or desireable, as God in his Perfections, and Christ in his Mediation ac­tive, and passive, and the holy Spirit in its operations Divine: Or we love because we finde and feel the power of all these in the inward-man, by the sense of the Love of God first in such sort manifested unto us. For as Saint Austine, Epist. 106. hath it (an­swerable to the grounds laid by Saint John, [Page 309] 1 Epist. 4. 19.) Faith which worketh by love, would not work at all, unlesse the very Love of God be first shed abroad in our hearts, by the Holy Spirit, which is given to us.

SECT. III. Of the excesse of Ʋnitive Love of God, in Extasies and Raptures, with their abuses and uses noted.

1. ALthough the principall designe in this Unitive Tractate be not to fill the Brain with gallant Speculations, and gay No­tions of Union with God, yet because it seemeth necessary to a competent understand­ing of the Love, wherewith God doth love us, and of that whereby we love God, to take in the Extent of it, it will not be amisse to consider the doctrine and use of Extasies, and Raptures, too much famed by some, and no lesse defamed by others. For as supream Illuminations by Faith and Contemplation ordinarie do receive their Crown and sum­mitie by extraordinarie Revelations and Vi­sions, God may, and doth sometimes im­part to his Servants; so may it be that the top of spirituall Affections and Love sera­phicall, may touch the bottome of extraordi­nary Extasies and Raptures: which are cer­tain [Page 310] transportations of the Soule above the pitch of common Love, though sincere, sound, faithfull, and saving. For in trueth, I scarce read of any Religion (except we make some factions, Religions) in which instances of wonderfull nature to this purpose, are not found: excepting the Mother faction of late. For others issuing from them, have gloried much of such elevations and transportations: And Histories and Relations very credible assure us, that of old, amongst the Heathen, and at this day amongst the Mahometans, certain devout Persons in their way, receive (after some Ceremonies used to that end) supernaturall impressions and Inspirations ex­taticall. And why not? Since it is very probable that all Religions tending either re­motely or immediately to the worship of a Deity, whereby some honour, at large and blindly, is given unto the only true God, above what Atheists ascribe to the same; and that according to the most probable Philosophie about Spirits, there are divers kinds of them; some purer, others impurer; some most ma­litious, and mischievous, others lesse noxious; that God the most Wise, just, and infinite dispenser of all things, and disposer, may give way to Spirits to enter into and cooperate with zealous Persons in their simple, yet in­tense devotion to a Deity, and manage them according to the merits and manner of their [Page 311] Profession: So that in very trueth, faithfull and unerring judgement of a sound Religion cannot be made from such possessions and transportations; but on the contrary rather, that not the reality, but purity and divine­nesse of such Extasies are to be estimated from the reasonablenesse, trueth and holi­nesse of the Religion professed by such En­thusiasts. Onely this may be well granted, that such Persons by such Enthusiasmes, are competently characterized for select Persons in their Professions, whether Idolatrous, He­reticall, or Orthodox.

2. Or may we not say; as there is one Fire necessary for the Cook to make his Ves­sels boyl over (for Extasies are certain ebul­litions of the spirit of a Man,) and ano­ther Fire requisite to the Smith, to temper and fashion his Mettall, and another to the Founder for his service: so severall loves gi­ving severall heats, those severall heats have severall effects upon divers Subjects which they work on. Certainly, though true and modest Believers should not live or carrie themselves so towards God, as if they would oblige him to extraordinarie Inspirations or Motions to be granted them, so should the modestest of all demean themselves in their Religion, as thereby they should be more susceptible of supererogated Gifts, or mea­sure running over, as the Gospell speakes, [Page 312] from God. Of which impartments, I doe verily believe the professours of that Faction, who are Enemies to all prescribed disciplin­ing, shall never be partakers; pretending their Divinity is too spirituall to trouble themselves with such Exercises, and they must goe the nearest way to Christ, destru­ctive of all bodily reverence, decencie, and due veneration: which consists in select out­ward formes and fashions distinguishing to the sense, divine from naturall, morall, or civill services, as is most requisite.

3. But as to Extasies, of which we now speak, as they are such which God vouch­safes to cause to the eminently constant and servent in his service and worship, so may we not argue a certainty of Gods va­luing those Vessels he so fills, as more ho­nourable, or holy than some others, from which he with-holds such gifts: though, where he so conferrs them, and they are not de­lusions of idle and Evill Spirits imitating di­vine, no doubt but there is some good de­gree of holinesse preceding, not common to all true Believers. For still we must look on them as gifts to profit withall, and not as Graces, whereby men actually have pro­fited. And the profit which succeeds there­upon is rather of others than themselves. For such they are described to be, that in them sometime the reason is taken away [Page 313] from them who suffer them; and sometime, their senses. I scarce know what to judge of that saying of Antonie the Great, undoubt­edly eminently devout, whatever Moderne Censurers may judge, which Cassian in Col­lat. relates, That no man arrives at the per­fection of Prayer, who in Prayer under­stands what he sayes: which possibly might give occasion to moderner Authours to invent such a kinde of Prayer which they call Supramentall: that is, such which is a­bove Intelligence: but this I may presume to say; that, if any whose Office it is to be the Voice of the People to God in Publique, (who then especially should together with him offer a reasonable Sacrifice to God) should affect or willfully fall into such ex­taticall formes of speaking that neither he should understand himselfe, nor should be understood by others, he must be owing to some other Spirit for such his gifts, than that of God.

4. And for privation of Senses in Ex­tasies, some Instances may be given very credible, during such translations of minde: which I dare neither rashly applaud, nor condemn. But whether this was the case of that holy man Elpidius of whome the Auncients write, I know not; that he was wont to stand whole Nights in Prayer and praising God in Psalmes (not in recitation [Page 314] of Creeds and Ave Maries) with such sted­fastnesse, that being once stung with a Scor­pion, he changed not his posture. Which might be ascribed to an holy pertinacie a­gainst sense, not without sense. But if evill Spirits entring into, and possessing Vessells of dishonour and impious, drown the senses for that time; there is no incrediblenesse, that the good Spirit of Grace and Peace, may overcome all sensations externall. Was it not so with Saint Paul, when, as we read, 2 Co­rinth. 12. he was wrapt up into the third Heaven, whether in the body or out of the body, he knew not? And 'tis most apparent that some Epilepticall distempers, bereave men both of sense and Reason. And it is re­lated to us by Bodin, Theatr. Naturoe lib. 4. that in Germanie, divers men are wont to cast themselves by Witchcraft, into Extasies in such manner, that for the time, they feel no pain, by blowes, pinchings, or burnings; but returning to their common senses, they presently feel most grievous torments. And this I rehearse, verily believing that God by his holy Spirit doth elevate some men so extraordinarily as that they exceed humane order in contemplations and sensations hea­venly: and that evill Spirits may counterfeit notably the same effects in their Servants. And hereupon I leave these few Rules to all sober, faithfull and devout Christians, tend­ing [Page 315] to the discerning of Spirits good and evill.

5. First, they who pursue the great meanes ordained of God to arrive at the heighth of the Love of God uniting them to God, and causing an acquiescence and rest in him: so that in effect their reasons and senses na­turall inconsisting with such perfection, should be lost in God and in Christ, and they live in the world undisturbed by it; are lau­dably and safely extaticall.

6. Secondly, That they who may have surpassed others in the exercise of Christian Vertues, and the Unitive Way with God, and no wayes aim at such Perfections, or desire them; as, at the best, not making the Soule more good, but more great rather, and not more dear or acceptable to him, which should be every prime Christians studie and endea­vour, may have exaltations of this nature: which importunately coveted, may provoke God to deliver them over to delusions of evill Spirits.

7. Thirdly, Seeing counterfeit Ware comes too often under the countenance and resem­blance of what is pure and passing good; the soundnesse of the faith professed by such, is not proved by such excesses: but such excesses must be rather judged by the Law and Testimonie of God, as Isaiah speakes Chap. 8. upon which Faith is grounded, [Page 316] and by which, it is directed. For no other­wise true is that description of Extasies gi­ven by that auncient Authour called Dio­nysius the Areopagite, That Extasies are a wisdome putting a man besides himselfe, than that suspension, or absorption of naturall knowledge and understanding is occasioned by the dominion of divine Irradiations true­ly so called. So that this excesse of Light and Love must be it selfe subject to tryall, and that twofold principally: the one taken from the Antecedent; and the other from the Consequent Circumstances. For if so­bernesse of believing, and divinenesse of be­having our selves lead not to these Extasies, they are spurious and dangerous. Again, if such transported mindes, thereupon fall into unreasonable, unjust, or ridiculous actions inconsistent with the gravitie, and puritie of the divine Presence there supposed, it is but reasonable to suspect, the Scene to be ma­naged by idle Spirits. For Rapts of a Royall stamp, are such as Gerson describes, An ex­perimentall knowledge of God, obtained by a conjunction of spirituall affection: Which Unitive and experimentall knowledge may be had without the disorder of the naturall understanding; and may allso dissetle it so as to depend, for some time, wholly upon Gods supportation and transportation: and that especially in the estimation of the world, [Page 317] and common judgements. For thus was Christ judged to be, Mark 3. 21. and that by his own Friends, besides himselfe: and Saint Paul allso, by Festus, and by some o­ther Believers; as may be gathered from 2 Corinth. 5. 13.

SECT. IV. Of the Ʋnion of the Soule with God by Di­vine Contemplation and Meditation; with some instances of particular Subjects of this latter.

1. WHEN Meditation and Contem­plation are distinguished, as some­times they are; Contemplation may be said to be directed immediately to God, and the fixing of the minde and heart on him; and from, and through him, to cast an eye on the Creatures and the various acts of his Providence, in which he is seen allso with an Evening Light and Knowledge, as he is with a Morning Light (as Saint Austin was wont to speak) by that immediate Intuition, which yet properly is to be attained onely in Heaven. But Meditation is the conside­ration of created things, not so much as they are in themselves, which is the employ­ment of naturall Philosophers, but as they [Page 318] are effects of a Divine and supernaturall Power and designed to the assistance of dul­ler and weaker Eyes, which are not able to behold the Glorie of God but as men doe the beauty of the Sun, in Water. And yet from hence, ascent is made to a faithfull and fruitfull apprehension of God himselfe: where the Soule mounted, as was Peter, James and John at the transfiguration of Christ, de­sireth to abide and have its residence for ever.

2. But Grace and Goodnesse here being in their minoritie, yea and under Tutours and Governours, as the Apostle speakes, Ga­lat. 4. 2. We are not to take possession of the promised and expected Inheritance, in this life: But the Methode hereunto is this, which we finde exemplified in David speak­ing thus, Psalm 17. I will behold thy face in righteousnesse here: when I awake I shall be satisfied with thy likenesse. For as Saint Paul allso saith, 1 Corinth. 13. 12. 2 Co­rinth. 3. 18. We all with open face behold­ing, as in a glasse, the glorie of the Lord, are changed as into the same Image, from glorie to glorie even as by the Spirit of the Lord: meaning hereby, that the Spirit of God concurring with the Glasse of Gods Creatures, and his revealed Word, gives us a true, but a distant and, so, dimme repre­sentation of God, as through Perspectives. And these to improve to the best degree and [Page 319] advantage, is the great businesse of our pre­sent state here; as whereby we are dayly wrought to a conformity to the Image of Christ and God, defaced in us; and returne unto his likenesse, and a liking of him: which two are both Unitive of us to God, and ac­tuall Union with him, according to our pre­sent capacity. For it is true in Religion what Philosophie, in her Sphere, teaches: that the Understanding is made all things, answerable to its Object: the minde of man wonderfully conforming it selfe to such things as are brought unto it by the Ear or Eye; and is in a manner figured by them: as we see that Water admitting any Body more so­lid than it selfe, into it selfe, gives way to it and receives the shape thereof within it selfe: as doth the Air allso, though not so visibly to our sense. So the minde of man contem­plating and conceiving God and Divine mat­ters, is formed or conformed to the same, morally; loosing its naturall shape and po­sture, and propensities: which is thus expres­sed by Saint Paul, Rom. 12. 2. And be not conformed to this world, but be transformed by the renewing of your minde, that ye may prove what is that good, that acceptable and perfect will of God. For instance, a man hearing and taking pleasure in absurd, rio­tous, and obscene Discourses or Books, (as is in part noted before) is conformed there­unto [Page 320] and corrupted therewith; the Images of things so imbibed or impressed, being with great difficulty to be removed, and with great facility and promptitude stirring up, or, at least, yielding to sinfull tempta­tions, as occasion shall be offered agreeably. And so in mens reading of the Histories of far and unknown Countries, and the strange fruits of the Earth, the motions of the Air, and temper differing from ours, and the un­usuall formes of Beasts and such like Rari­ties, doe beget an inclination in the minde to be present on the place. Likewise Rela­tions of Battles, wise Stratagems, Valiant and bold Actions in others, inflame the spi­rit to an imitation. In like manner, he who converses much with Religion, its strange and preternaturall Notions, the sublime Speeches, and heroicall Actions of Saints and Martyrs, and especially the admirable designe, and Providence of God in Lost mans Redemption and Restitution, perfourmed by Christ, cannot choose but finde and feel a disposition in himselfe, answering the im­pressions made in his minde of them; where it is not notoriously pester'd with earthly and vitious Habits prepossessing it; which by the foresaid prescriptions of the Purgative Exer­cise, must be first discharged, before any such transformation, as we speake of, can be ho­ped for. For no man can attain to any sa­vourinesse [Page 321] or complacencie in any faculty whatever, untill by frequent practice, he be­comes a competent Master of such Science or Art. So that Saint Paul exceeding in these Exercises himselfe, and thereupon ex­perimenting the admirable effects of them in the vehement zeal for Gods glorie, ending in Raptures and Visions Celestiall, commends the same Methode to his Son Timothy, 1 E­pist. 4. 8. in these words, Till I come, give attendance to Reading, to Exhortation, to Do­ctrine: which are easily applicable to such an attendance, whereupon Christ with his blessed Spirit, may enter into the Soule to its Illumination, Purgation and Conjunction with him.

5. And though all the Scriptures, being given of God are profitable for Instruction and Edification, yet, as the glorie of the Ce­lestiall Bodies, differ in degrees; so some Lights in Gods Word produce both greater light and heat in men, than others doe: Whereupon it is expedient that choice be there made allso of such as may be more ef­fectuall upon a man: not excluding inferiour points as uselesse, but insisting upon such as are more honourable and weighty, and fruit­full to be meditated on.

6. And to give some assistance here, to the weaker, in directions and instances of subjects proper for Meditation, not intend­ing to limit any strictly to what I here offer; What if we should distribute the Great Work of God in restoring, and renewing, or re­creating the world, brought into ruine and confusion by the fall of Man, into as many dayes as it pleased him to take for creating and forming of the naturall and Visible world, at the first? And thus beginning on Munday, to consider and meditate on the miserable Chaos of confusion into which all the world was reduced by Mans Apostacie from, and the severall branches of the sinne committed thereby against God, with the aggravations of guilt pertaining thereunto. And how God entertained within himselfe, thoughts of reconciliation with Man so un­done; and to determine or decree the same by his Sons becoming Man, and underta­king the great Work of Mediation. If on Tuesday, a man should observe seriously and contemplate of the execution of this Decree, by Covenanting a second time with Adam in behalfe of himselfe and Posteritie; this true and proper Covenant of Grace, and the foun­dation thereof in promising the Messias as a Mediatour and Redeemer; and the exceed­ing love of God in giving his Onely Son to be Incarnate to that end. Thirdly, If on [Page 323] Wednesday we should meditate, how upon this Day, God created light out of darknesse, and the light sprang up to the Righteous; a Light of Hope and Life, and of help: by which we perfourme all spirituall Offices and workes, as we doe our naturall workes, by the light of the Sun, dayly. And if the ob­servation be true, and the reason of the Jew given to the Gentile Philosopher, Why the Sun fails not to shine little or much every Wednesday, viz. because it was made on that Day, and so shining celebrates its own Nativitie; much greater reason is there, that we should celebrate the praise of Gods mercy shining in the face of Jesus Christ to us. If on Thursday, we should more particularly observe the severall Raies of the glorious Body of Grace falling upon us here on earth: and how that he, who hath given his Son thus to us, will, and doth with him give us all things; so that the fat and the sweet and the plentie of the creatures ordained to mans use are derived to him by Christ: through whome, as he made the Worlds, he administers, and governs, and disposes all things in an ad­mirable order and Harmonie, filling even the naturall mans heart with food and gladnesse; which ought to appear and utter it selfe in outward acts of gratitude and service: rising up from thence to the valuation more se­rious and high of the spirituall Blessings, [Page 324] whereby he satisfieth the hungrie and thirstie Soule after Righteousnesse, and the graces of the Gospell, conducting to the glorie of God. And on Friday, how ample, noble, and patheticall Meditations may be had on the sufferings and death of Christ for the sins of the whole world, and the satisfying of Gods wrath due to man in extremitie, by the tearing of his Flesh, and the shed­ding his Blood, even to the death of the Crosse for us: so fullfilling all Righteousnesse. And how reasonable, just, and righteous a thing it is for all true Christians to suffer for him and themselves all such hardships, of Abstinences, Continences, Selfe-denialls, and bodily punishments, to be made like unto Christ, and more capable of the fruits and effects of his Intercession and Redemp­tion. Sixthly, On Saturday, to consider the Rest of Christ in the Grave; having finished the severall workes of our Redemption, as God did that Day the workes of Creation, resting from them: And that we allso should rest from such workes of Nature corrupt, which may be called properly Ours; and so fit our selves to live and die, as that the next Day which we call Sunday, we may be fitted for a blessed and joyfull Resurrection; And being then raised from the death of sin unto the life of Righteousnesse, we may keep a perpetuall Jubilee of Holinesse and [Page 325] Happinesse, elevating our mindes in the con­templation of the Power of God, the glorie of Christ raised from the dead, ascended up into Heaven, ever to make intercession for us, labouring here under severall conflicts, untill we allso reign together with him. Which future state may well deserve the best and highest of our thoughts, as that where the imperfecter union of faith and love we can attain here, shall receive its absolute and most perfect consummation hereafter.

7. But untill that fullnesse of time, or time of fullnesse shall come, the minde of man is wonderfully helped and exalted by the exercise of the contemplation of God in his beautie, and goodnesse: which is often­times very effectuall upon men, for the quie­tation and fixing of the unsetled minde, in great peace and tranquillitie from the mole­stations of this world: though at the same time there be found no small sollicitude how to preserve that comfortable state unshaken, and the purity thereof undefiled: being, with Peter, at the glorie of Christs Transfi­guration, loth to goe down the Mountain where such manifestations are made.

8. And the Mystery of Godlinesse in this case is truely wonderfull; if a man considers that not onely the way to this conjunction with God is purification of the Bodie and Soule from earthly uncleannesses; but such [Page 326] Union and Converse with God doth change the Faces, at least; that is, the outward formes of men not truely fitted or sanctified to such an end. Hence is a resolution in some measure made, of a doubt seeming difficult to me: Who perceiving hereticall and schis­maticall, and men of unjust lives to make a fair appearance of good outward, and re­trenching the more scandalous Vices con­trary to sound Piety, could not but wonder how an erroneous faith, and unrighteous and uncharitable demeanours in a Christian course should attain to so much as a com­mendable formalitie of Godlinesse. For sure­ly the very appearance of holinesse, though there should be nothing more in the case, is in it selfe laudable. The reason of all this I take to be, the strange forwardnesse ma­ny such abound with in pressing, though indirectly into Gods Presence; affecting mountainous phrases, and phansying them­selves intimate with God himselfe. For as Conspiratours and Traitours frequenting the Kings Court and Presence, and observing what is perfourmed of such as doe him im­mediate service, and attend him, can, and doe easily and more artificially comport them­selves as prime Subjects; Or (to use Saint Chrysostome's comparison) As he that shall come into a Drugsters shop where Aromati­call Spices are pounded, shall, whether he [Page 327] will or not, carrie away upon his Clothes, some of the fragrancies which are there stir­ring; Or, lastly, as the Censers of Corah, Dathan, and Abiram with their Complices, became holy by being brought, though in a wicked manner, into Gods Presence and devoted to his service; so ill-grounded, and ill-advised Devotion to God doth make some alteration very laudable in men, resembling God himselfe and his holinesse. So that as sinceritie of Intention, purity of Affection, and Actions innocent and righteous doe con­duce much to spirituall mindednesse, and con­templation of, and union with God, so doe even that preposterous way of conversing with God, and pressing unduly into Gods Presence, divers times worke some good ef­fect outwardly, at least, upon men. And were it not that where Divine Contempla­tions are orderly performed and faithfully, a reall and sound improvement of Christian Graces and Vertues was allso made, and the Soule became not more like unto God so viewed and enjoyed, it must needs have been an errour in Scholasticall Divines, to preferre the Contemplative Life, or the Life of Mary; before the Practicall, or the Life of Martha serving Christ: restraining Con­templation to that way had in this world: which beginning on such low and sensible Subjects as are before recited; may rise to [Page 328] greater perfection in the more immediate in­tuition of God himselfe, and the glorie to be revealed.

SECT. V. Of the Ʋnion we have with God in Prayer habituall and actuall, as the proper matter of Worshippe.

1. FROM the two-fold Union with God spoken of, Contemplation or Know­ledge, and Love, proceeds as a necessarie con­sequence of both, Adoration, which consists in an actuall Devotion; and Consecration of the whole man unto God, and an inanition, or emptying of a mans Soule into the full­nesse of God, as the smaller, as well as grea­ter Rivers fall into the Ocean and loose themselves; the Channell through which they run, remaining the same, and allwayes in those streames moving. Or when as two intimate Friends of the same judgement, and equally affectionate one to another, meet­ing together, after mutuall embraces, fall in­to Discourses most kinde and pleasing one with another: So the foresaid meeting of the Soule with God begets conference and holy Talk with God in Prayer. It was not therefore thought sufficient by John the Bap­tist; [Page 329] to have procured followers of his Doctrine, nor attenders of his Person; nor by Christ, to have chosen his Apostles, who should be allwayes neer him by pro­fession, unlesse he taught them to pray, Our Father which art in Heaven, &c. For Fili­ation or Adoption, whereby we have God for our Father, sufficeth not without he be our heavenly Father; and under that notion use Invocation of him, and holy Commu­nication with him by the Ascent of the heart to him in Prayer.

2. And Prayer being of a very compre­hensive nature may be considered in its Ha­bit, which is a generall and constant dispo­sition of the minde to God, of which sort we may understand Saint Paul to speake, 1 Thessalonians 5. 17. Ephes. 6. 18. Pray all­wayes: and Pray without ceasing: by aliena­ting the Affections from earthly things, and raising and continuing the same to, and with God. That so, when ever God by any tacite suggestion shall say to the Soule, Seek ye my face: an Answer and Act may allwayes be in readinesse, saying, Thy face Lord will I seek. For actuall Prayer is the exercise of that generall disposition men have to­ward God: and differs no more from that than the Fire covered and the Fire kindled: which latter when it ceases, leaves new Coals apt to a repetition of the like flames. And [Page 330] thus ascending unto God, and for the time abiding with him; we are estranged from terrestriall businesses and cogitations. From which consideration a tolerable reason may be given, why divers praying together, in the conclusion are wont to salute one ano­ther, as newly met. For this we are wont to doe after a far Journey taken, and a re­turne: so having been as far as Heaven it selfe in Prayer, and wholly (as we ought at least) estranged from things below, we re­turning take Acquaintance with our Friends and Brethren: Or perhaps having been so united to God, as in such cases becomes us, the Center of all Christian Charitie whereby we meet alltogether, we testifie our Chri­stian Affection thereby encreased, with af­fectionate Salutations outward.

3. But this is perfourmed as well (that is, as really though not so edifyingly) in single addresses, as in Society; when a man makes known unto God that which would not be so proper to have published to others: of which we may speake by and by. For though, for dayly and common Sacrifice, Gods House and Altar is the most conve­nient place, yet we may observe that those extraordinarie Revelations and Visions re­ported in Auncient and inferiour Histories, to be made to the eminent Servants of God, have been obtained chiefly in private retire­ments [Page 321] from the Noise and Dust of the World. Elias was so visited by God in the cleft of a Rock, and Moses in the wide Wildernesse alone, when God gave him the signall of his Presence by the Fire in the Bush. And David counsells to enter into a mans own heart, and commune with that in his Cham­ber; as an excellent expedient to draw God to a friendly conference with him, an ap­pearance to him, answerable to his exigence. Exceeding capable, and many times, sensible is the minde so erected to God separated from businesses of the world, of the sweet­nesse of abstractions of that nature. And the Trances of Daniel, Peter, and most pro­bably of Paul, befell them in such retire­ments without the concurrence of a Congre­gation, or the Mediation though not Mi­nistration of Holy Spirits, which we never read in Scripture to be Intercessours, in any kinde, to God, in behalfe of the Saints here labouring, but onely Ministers and Delegates of God to perfourme his pleasure to such as so wait for him, and call upon him. And as for Saints in Heaven, we never so much as read in Holy Scripture, that they were sent at any time by God to minister unto his Ser­vants here on Earth, as Angells have been: neither are we directed by the Word of God to have any communication with them vi­sible, or sensible. It must needs therefore be [Page 332] a third Oeconomie of God, as yet unreveal­ed, besides that of Moses, or Christ, which assignes us new intermediate Objects or Ve­hicles of our Prayers to God, no wayes made known by God; but devised by humane ra­tiocinations, intruding into things not seen; and founded on presumptions not known, nor demonstrable, but by such instances and examples of miraculous Apparitions which may more than suffice to turne the stomach from swallowing them.

4. But presumption it is, not to goe di­rectly in Scripturall Road prescribed us, to Allmighty God; but to goe out of it; nei­ther is it modesty, but rather a double impu­dence, to alter the course of our Devotion to God, in importuning them to sollicite for us who never gave us the least intimation or encouragement so to doe, and in not fol­lowing the direct Precept given by Christ, as our Great Mediatour, and by God himselfe as our heavenly Lord and Father. Whence doth it appear that God is of more difficult accesse since the coming of Christ than he was before? Or when? and how became the priviledges of Gods faithfull Children under Christ inferiour to them under Moses? Did the souls of the faithfull then make im­mediate approaches unto God, and claspe him, and may we not? or in trueth, ought we not much rather so to doe, as well for [Page 333] the glorie of God, some of which must needs fall short of God, and stick to the hands that should so offer our worship to God, and that whether those holy Spirits will or not, (we fail­ing in the puritie of our intention, and modestie and innocencie of our expressions so applying our selves) as allso for our comfort and sa­tisfaction, which must needs be more full, the more immediate and strict our conjun­ction is with God: our fellowship (as Saint John tells us) being with the Father and the Son: and that surely will bear us out in all immediate approaches to God; but scarce allow application to others, which are onely commendable where the bond of civill Cha­ritie in this life, the ground of the exercise of spirituall Offices to one another, is not dissolved, as it is when we are separated by Death. So that we can onely in Christ, (exclusively) come with that boldnesse, and accesse with confidence by the faith of him, as the Apostle speakes, Ephes. 3. 12. but with suspicions, fears, and doubtings, untill custo­marinesse hath blinded the minde so far that it cannot see afar off. And then, if it fares with us as it happens to poor Suppliants su­ing to an earthly King surrounded with his Guards and Nobles, that they cannot come at his Majestie, no wonder; unlesse it could appear that it was any ones appointed Office, or Office of all, to be Masters of request to God, on our behalfe.

SECT. VI. Of the defects incident to the Act of Prayer, and their Remedies.

1. AS there are Guards of Princes whose Office it is to push off with Pikes and Staffs such as would presse into their presence; so Evill Spirits are allwayes at hand making it their Office to hinder de­vout Soules coming to God, by their temp­tations, and obstructions: and either by wholly putting us off that we approach not at all; or by pulling us off, engaged; so that we cease in spirit when we proceede in words and outward appearance; so that we may be said to draw nigh unto him with our Lips, while our Hearts are far from him: a thing much disallowed by God, yet not in all alike. For the spirit and minde of Man are naturally fickle, light, vain, various, mu­sing on many things, and Dinah-like gadding abroad to see the Daughters of the Land, and visiting strange Objects, while they should keep home, and minde their Fathers businesse. And of the heart, it may be said, what was said of Ruben, Ʋnstable as waters thou shalt not excell. For what powerfull­nesse may be expected in that Prayer which [Page 335] is prepared for God and designed, but falls short of him; as an Arrow shot from an unbent or halfe broken Bow. And how un­reasonable as well as unlikely is it, that God should heare us when we scarce heare our selves? For as when the outward Eye seemes to be fixed stedfastly on an Object, the minde in the mean time carried strongly af­ter another Object, doth not see what is be­fore it, many times; so though in appear­ance outward, a man seems wholly bent to Godward, yet his heart being drawn off him to private Objects, which it more phan­sies, he speaketh in Prayer, not to God but to men or the open Air. And it must needs be no small derogation from the greatnesse of God, to be thus mocked by the world, catching up that by the way which is pas­sing towards him: and the Sacrifice maimed or blemished by the fingring of Evill Spirits, which was devoted wholly to God: and at the same time that we have warme affecti­ons towards the world, to set cold Meat be­fore God. So that in this manner supinely and slothfully to request any thing at Gods hands, must needs be a provocation to God to denie us rather than to gratifie us: It is little better than an Idoll which is set up in the heart which drawes the current of De­votion to it selfe, intended for God: and such God threatens in Ezechiel to answere [Page 336] by himselfe; but not in Mercie, but in Ju­stice. And it was the opinion of an Aunci­ent and devout Scholar in the School of Christ; that if God should judge a man for no other thing but his wandring and vain thoughts in praying to him, he were not able to stand before him.

2. This in trueth is the Law of Prayer, and this is the end of praying, that we should have, and keep our mindes erected unto God; and to attain this, should be the en­deavour of all good Christians: But if not onely God should be so extreme to mark what is thus done amisse, but man should be so rigorous to himselfe, to judge himselfe according to his demerits, he might fear and despair to undertake this sacred Dutie. For who can say, (on this side of Heaven) I am clean from this common Contagion? So vigilant and active is the Devill; so fugitive and fickle is mans minde naturally; so many Acquaintances hath he in the world that are constantly knocking at his Door (as it were) to speak with him a little, e­ven while he is busie with God himselfe, that very difficult it is, without great cir­cumspection and obstinacie (and to use these is allso very difficult) to attend upon the Lord without distraction, though but for a season. When Complaint was made to an Auncient Holy Man by a Novice in severe [Page 337] life, that he was wonderfully infested with idle thoughts in praying unto God; he wil­led him to goe abroad, and gather the Winde into his Lap: But, said he, Father I cannot doe it. No more, said he, canst thou stay thy thoughts at thy pleasure, from waving and wandering. Which we mention, not for Persons under pretence of frailty and humane infirmitie, to connive at such failings in them­selves, suffering them patiently so to rule, without any Censure or due sense of such evill. For it is one part of a Christians Militarie Of­fice in this life, to war against the Law of his minde thus opposing him: and according­ly to arme himselfe for the Encounter, by these, or the like meanes and helps in Prayer.

3. First then, it is necessarie he should understand what he sayes to God, and con­sequently that the language he uses at such times should be known to him. For next to, if not alltogether impossible it is, that a man should minde that which was never in his minde, as strange Languages are not. And how can the heart be actually united to God in it knowes not what?

4. Secondly, To avoid alienation of minde in Prayer, it is requisite a man should be well preadvised of his danger in erring, and there­upon stand more upon his watch and guard; and especially not give way to strange thoughts, though civill, modest, yea religious in ano­ther [Page 338] kinde. For the experience of divers have found it to be true, and matter of complaint, that at no other time a man shall have so manie prettie, wittie, and often use­full cogitations come into his head, as in the time of Prayer. Better contrivances of worldly affairs will be then injected than at other times he could hit of. Somtimes some acute and usefull distinction in schola­sticall and difficult Points of Divinity. And perhaps a very plausible notion of praying right, shall fall into his minde hindering him from actually praying aright: These and such like are mighty temptations to di­vert and hold the minde from its more pro­per Dutie. But more grosse and avoidable much are they which are the remains of some evill affection or passion we generally carrie about us, and onely formally put by for the present: which will not be put off so, but as rude Fellowes in a Croud or great Con­course, where civill distance is to be obser­ved, having heard the word of some in Auto­rity, saying, Stand off, give back for the present, and suddenly again presse forward among their betters: so idle, and vain, if not directly evill thoughts being put off for a moment, while we attend Gods service, suddenly break their bounds, and molest us. These Contingencies (as we may Ci­villy call them) ought duely to be conside­red, [Page 339] and the minde fortified with great re­solutions against the assaults so made: And be well assured against the appearance of the usefullnesse of some cogitations: that what­ever is not seasonable (as these are not) cannot be reasonable nor religious: And as for those thoughts which proceed from some lurking Vice covered for the present, as they are evill at all times, so are they of a double guilt, interposing in sacred Actions. And the best, no better than golden Apples thrown in our way, by the Envier of all good Actions, to stop our direct course to Godward.

5. Another proper meanes to constancie in the good intended, is, to begin well, and set out at first with good advice; consider­ing with our selves, what we doe; whose we are; before whome we come; whome we serve; and for what we so draw nigh un­to him; whose Majestie is incomparable, whose seat is in Heaven and we upon Earth; and that to trifle with him is to arme him against our own Soules; and pull down a Curse upon our heads instead of a Blessing. But trifle we doe, when with our mouthes we worship him, and our hearts are far from him. But though no man is to allow in himselfe such deviations, yet where they are involuntarie, rather than affected, a mitiga­tion of their evill may be in some degree [Page 340] expected from the first generall, and habi­tuall designe of offering an entire Sacrifice to God. A man was by no meanes, to of­fer any thing to God which was maimed, or imperfect: but if he had chose an abso­lutely perfect Sheep, Lamb, or Heifer to give to God and it happened to fall lame by the way, as it was driving to Hierusalem, I know not whether such were refused. A man must therefore choose and intend the best he can, and if in praying it happens against his will and desire, to halt by the way, God may accept the same, a man not approving that accessorie imperfection.

6. A fourth expedient then may be, the obtaining the Spirit of Prayer. And by the Spirit of Prayer not that presumptuous gif­tednesse vain men boast of, but that spiri­tuall Disposition, that habituall Prayer which Saint Paul commends to us when he said, Pray without ceasing: not requiring that our Tongue should allwayes be going, but that, as the Prophet speakes, Isaiah 26. 8. The desire of our soule is to thy Name, and to the remembrance of thee. And the heart is fix­ed, the heart is fixed, as David's was, Psalm 57. 9. and 108. 1. Upon and from such a ge­nerall addiction of the minde to God, doe flow a readinesse, and regularnesse in the actuall exercise of Prayer towards God, the Mouth speaking, and the minde mo­ving [Page 341] according to the good stock treasured in the heart.

7. Fifthly, Habituall Pietie not alone suf­ficing to bear a man up in his Dutie herein, frequent reflexions upon our selves is very necessary to recover our selves faultring or tripping in such cases. Some hot mettall'd Jades will set out too fiercely, but soon flagge in travailing; and must be spurred up and quickened often to perfourm their Jour­ney as they ought, and so must the fickle fervour of divers which endureth for a time and faileth without fresh excitations and re­membrances.

8. And sixthly, Peradventure care is to be had, that a man be not too anxious or solli­citous in praying, lest he should not pray as becometh him; and so by the Artifice of the Devill, a man becomes distracted in his thoughts, lest he should be distracted. For the minde of man cannot be very intent up­on two things at a time, no more than by his will he can serve two Masters at the same time. A fault apprehended in a mans selfe, suddenly condemned, presently correct­ed, by applying himselfe to the true Object, may suffice without such a long censuring himselfe, as may hinder rather than farther the action in hand.

9. Lastly, A certain revenge upon a man, and a conscience towards God for defraud­ing him of his due service, and himselfe of the benefit of Prayer by vain Aberrations, may be usefull here, which is this: That upon a sense of such strayings in his thoughts in time of Prayer, he punishes his Carnall part desireing to be at liberty, by going o­ver again with that which he once perfourm­ed so negligently: For hereby allso, ha­ving so resolved to doe, he shall be revenged of the Tempter; and cause him to be lesse busie in molesting him afterward, finding such evill successe in his wiles; and so good effect of a bad Cause.

SECT. VII. Of the due use of Publique and Private Prayer.

1. WHerefore (think we) did God build the spacious and beautifull Temple of this World; this Universe, which we behold and admire, but to make known the glorie of his Majestie, and that it being known by us, should affect us with propor­tionable zeale to celebrate his Prayse, all the wayes he hath taught us, and all that we can devise; not repugnant to his own [Page 343] prescriptions? They therefore that would shrink up all Devotions into an House of their own, nay peradventure into their own brest, and a narrow dark corner of the heart, judging that alltogether sufficient, doe in a manner, implicitely lay a slight up­on the Creation of the World by God, as superfluous, seeing be might have been as great and glorious in himselfe without that. But the same Spirit, if not Person that said, Psalm 119. 11. Thy Word have I hid in mine heart—said allso Psalm 40. 10. I have not hid thy righteousnesse within my heart, I have declared thy faithfullnesse and thy salvation: I have not concealed thy lo­ving kindenesse and thy trueth from the great Congregation: intimating unto us, that the stock of Grace inwardly, must not be kept so (as it were) under Lock and Key, as not to appear publiquely to the use and ser­vice of him, to whome, as Money bearing his Image and superscription, it properly be­longeth. The House of God so called be­cause it is devoted to his service, is un­doubtedly the most proper place of his Wor­ship; that being like the Treasurie-Chamber of Kings, and great Princes, into which all Duties are to be paid, and out of which, all undue favours are to be dispensed. And therefore surely, as greater glory is given to God by publique than by private Wor­ship, [Page 344] so greater Blessings may be from thence expected. And though common Prayers wherein many agree to glorifie God in pri­vate places, is to be preferred before single Devotion: the same service in Gods House, as more publique and exemplarie, must needs be more acceptable than that of private Places. Christ said indeed, to confound Hypocrites seeking praise of men: When thou prayest enter into thy Closset and shut thy Door, &c. never intending to confine men to their Chambers, in praying: but to cut off ostentation in Prayer; which yet may be avoided in publique Prayers: The Devill therefore envying the glory of God, and the edification of Christians in faith to­wards God, and Charitie to one another, and a more powerfull accesse to God, and a more prosperous successe of publique Prayers there offered, must needs have a Fin­ger in that sacrilegious doctrine of detract­ing from the honour and efficacie of publique Prayers, in matching private with it.

2. They say, God is in all places, that he is: They say, God dwelleth not in Temples made with hands: They say, God can hear us in all places, at home as well as at Church; and in Private as well as in Publique. And in saying this and the like, they say they know not what. For doth God dwell in Clossets or Halls, or Parlours, or Kitchins, [Page 345] and doth he not dwell in Temples made with hands? Is it not said expressely of the Temple, that it is the place where his Ho­nour dwells, Psalm 26. 8. Psalm 29. 9. And are not there expresse Promises fixed there above other places? If it be said, Those things were Jewish, Let them tell me, if they were not Gentile allso; if among all Nations civiliz'd and professing Religion, and among all Christians, so soon as they were able and permitted to have Publique places, they carried not their Sacrifices to them, to be tender'd to God: and shall private senses of ignorant persons in the Scriptures pre­sumed upon without knowledge or ground, preponderate all these? And hereunto (not to repeat here what hath elsewhere been more fully discussed) we may adde the Mock which is too often put upon God and Religion by this Opinion; so that very of­ten God is not worshipped at all in Private, by divers who plead for such private Wor­ship: which is securely passed over uncen­sur'd, because no man can witnesse to the contrary. But I may say safely, no men generally make a greater Conscience of wor­shipping, in their proper seasons, in Private, than they who most frequent the Publique worship. For Private worship was onely intended for an Auxiliarie and supplie of what we could not perfourme publiquely: [Page 346] which I can scarce think God will accept of, when it is grounded upon such a false foun­dation as making Private, equall to Com­mon Prayer joyntly with others; or to such publique Prayer which in Gods House is by private and single Persons made to God, agreeable to the Primitive practice of Chri­stians, so early as they had such places to pray in, and never laid down but where an unluckie, and precipitant zeal against a scan­dalous Religion, hurried men forward to di­vers unwarrantable alterations in Religion, not in one Church, nor one Age received and practised.

3. And against this, makes nothing, what Saint Paul saith, 1 Tim. 2. 8. I will that men pray every where, lifting up holy hands: but teaches how we should pray; where-e­ver, and when-ever we pray; that is, Lift­ing up holy hands. And that we should rather pray any where than no where; but not excluding Prerogatives of some places above others. They write of Lombard, that being reproached by the Devill for praying in an House of Office, (an unseemly place for so holy an Action, as a man may think) he answered him; Here, and any where else I may pray unto my God: which is most true in some cases; but 'tis not true there­fore that one place is not better than ano­ther to pray in, or that all are alike to God [Page 347] in all respects, saving that of accommoda­tion, for Companie to meet in. But neces­sitie may consecrate any Place, and affected choice of privacie, when circumstances re­quire publique and open worship, may dese­crate, or unhallow any Room; making it unfit to serve God, and the worship it selfe unpleasing to God: So that, to me, it is not easie to resolve, whether the moderner way so much applauded by some, of constancie of Family-meetings in Prayers to the keeping the Church vacant, and the Doors shut at all times allmost, but when a man scarce dares stay away, have not robbed God of more glorie and worship than they have gi­ven him; the exception lying onely good, where there can be no accesse to the publique Place.

4. But I know not what vitious and very blameable modesty hath possessed so many of late dayes, as to be affraid to be seen, or taken praying: and sundry devout Persons are startled and shrink to be seen unawares at their Prayers in Gods House it selfe: which is the House of Prayer, unlesse when the Bells publish the dutie at hand, and an Assembly is made professedly, and so like­wise at their domestick and separate Devo­tion; as if they were taken in a fault, or some Crime, whereof a man should be asha­med and affraid; some men being more a­bashed, [Page 348] seen to doe well, than others are, taken in an evill Action. This cannot be well thought of by God, whose service a man is then engaged in; and cannot but be an infirmitie in men praying. For though a man is not hypocritically and with no better designe than to be noted and praised by men, to expose studiously himselfe to the view of others, while he prayes, he is no lesse obliged not to forbear what place, and time, and just occasion require at his hands, or otherwise may be expedient, be­cause people see him. For God sayes, Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven: and the manifestation of our Adoration and service, is likewise a manifestation of his honour and glorie. And if at length we could recover and bring in­to Reputation such lost good Actions as publique Prayer in private Persons, Religion would be more renowned, and many more than now doe, would allso fall down, and say; God is in you of a trueth, and so be excited to the same good work, or worship in use.

5. But a known time of Gods Worship being assigned, a sound, entire, tryed, ap­proved Sacrifice and reasonable service of God being appointed, for Confession, Hu­miliation, Supplications, Petitions, Depreca­tions, [Page 349] Intercessions, Thanksgivings, and Be­nedictions, as Saint Paul directeth, 1 Tim. 2. 1. with sobrietie or good Conscience; to contemne these either ignorantly or presum­ptuously, and to foist in private Inventions scarce so good as humane, all things consi­dered, what amounts this to but a despising of Christ himselfe, and a provocation of God to cast the officious zeal of such, as dung upon their own faces? For how can it be supposed that God should be pleased with that Oblation obtruded upon him and o­thers, without Autoritie; which is often put up without Faith, and never with Charitie or Humilitie convenient? But if our Prayers themselves offend, how should we hope for pardon of our offences by them? That therefore they should have favourable ac­cesse to God, is necessarie they should be dulie qualified themselves; and that such as these Conditions, here onely to be named, be found in them: 1. That we pray in Faith that God is; and that he is a re­warder of all that call upon him. 2. That we pray in trueth, without any hereticall or erroneous Dogmes, or corrupt Opinions of God, of his Word or holy Worship. 3. Praying in puritie of intention; seeking, even when our Prayers consist of spirituall or temporall benefits to our selvles, primarily the glorie and good will of God. 4. In Pu­ritie [Page 350] or holinesse of hands; that is, innocencie of life, as David, when he said, I will wash my hands in innocencie, and so will I goe to thine Altar; or at least, a dislike of our guilt and contaminations; making them part of our humiliation and supplications to God. 5. In Charitie towards others, so far as Ju­stice and Pietie will permitt. And lastly, In zeal to Gods service, and to our own Soules in so praying (which is that lifting up the Soule, we so much speak of here) and leaving it with him to preserve to his greater service and glorie, and our immortall happinesse.

SECT. VIII. Of the severall sorts of Prayer, viz. Sensible, Mentall, Supramentall: Extemporarie, For­med and fixed: as allso, Singing of Psalmes.

1. NOw, because there are usually di­stinguished severall kinds of Prayer to God, as well according to the matter, as manner of putting up our requests to him, all concurring in this one thing, that the minde and heart should be thereby united to God and fixed, it will not be amisse to [Page 351] glance at the principall in this second order, having touched the former from the A­postles words, 1 Tim. 2. 1. All which re­late to the matter of Prayer, and may be perfourmed in any one of those which great Artists have cast into this threefold Prayer, viz. Sensible, Mentall, and Supramentall. Sensible they make that which is common to all Christians praying to God in a vocall, sensible manner to themselves and others. Mentall they would have that called, which is contemplative, and whereby the minde is throughly directed to God, not without affection. For if the Understanding onely be erected and directed to God, it can scarce deserve the name of Prayer to God, as Philosophizing about him; therefore it is necessarie, that affectionatenesse and adhe­rence to God by love, which are acts of the will allso, should be found in all due Prayer: yea in all Treaters of the nature and use of Prayer; otherwise, acute and learned men may prescribe better than teach, or affect. A manifest Example we have in the two great Chieftains amongst School­men. Thomas the Angelicall, and Bonaven­ture the Seraphicall Doctour, as they call them. Both which have (in their Opuscula) written Treatises of the Love of God. In which the former keeping closer than in such a Subject is expedient, to Scholasticall Me­thods, [Page 352] and termes of writing, hath left but a dry Monument and insipide to a spirituall Palate, of his gift in that kinde: whereas Bonaventure speaking out of the abundance of the heart, and affection, as the Subject required, rather than by the rule of hu­mane disquisitions, hath much more divine­ly, commendably, and profitably, as to pra­ctice, treated thereof. And spirituall Do­ctrine and devotion towards God seem much to resemble the Notion we generally have of the nature of Spirits in themselves; which (they say) consisteth in not being circum­scribed by limits as our Bodies are; but in­definite, and diffusive: very much like to the bodie of the Air in which we are in­closed: which is capable of any figure, but determined to none. In like manner Spiri­tuall Prayer, and the gifts God bestoweth upon the Soule, are not to be limited by the lineaments and parts of humane Me­thods, which, as it were, fetters the Spirit from expatiating according to its pleasure, which like the Winde, bloweth and breath­eth, and leadeth as it listeth; and is in very deed, as Phanatiques terme it, stinted, and obstructed by the Arts of Men modelling their Devotion, and not subject rather to it, and following rather than going before its dictates and impulses. For however I finde many Commentatours ingeniously e­nough, [Page 353] and acutely methodizing holy Scrip­ture, and Analyzing it so as if it had been the very intent and designe of the Holy Spirit therein to speak Logically and methodically, yet could never be so really perswa­ded: but that holy Men of old speaking and writing as they were moved by the Spirit, contemned all order and Methods, but what naturally arose from the bowells of the Subject they treated of, and the oc­casion given them: not contradicting or de­nying liberty to men to forme their mat­ter by outward Methods, as may agree best with the learning, retaining, and digesting what they finde there delivered.

2. And answerable to this, the more Mentall a mans Contemplations are, the lesse methodicall are they wont to be: So that if there be such a thing as may be called proper­ly Prayer Supramentall, as Authours speak, it must be more strange to Order and Methode than either of the two other degrees of Prayer: and be of the nature of Rapts and Extasies, of which we have spoken. For by such puritie of intention, and such vehe­mencie of intension, and ardour in directing a mans minde and heart to God; and, as it were, delivering up his spirit into his hands, the intellectuall facultie may cease: which is that Absorption spoken of allso: and such, that can be approved onely from the good­nesse [Page 354] and Divinenesse so pored on, and with its lustre confounding them carried away with it. For it is apparent, that Evill Spi­rits doe in like manner oppresse the mindes of the Persons devoted to them. And therefore as I cannot condemne all such excesses men­tall, or supramentall rather; so can I ap­prove them no farther than they are conso­nant to the Law, and the Testimonie, and the Spirit of the Living Prophets; I mean the Church, truely so called, and the peace and Charitie of the same. So that as I can­not but think favourably of those extrava­gant passages, and rulelesse, while the Au­thours of them keep the peace of the Church, and known principles of Christia­nity, innovating nothing in the Faith, but onely in their own supramentall Facts, as we may terme them; so can I no wayes ju­stifie those presumptuous Spirits, who, not having attained to the true mentall Prayer, dare obtrude their vocall and sensible Prayer upon the spirits of an whole Congregation, and that without any good Autority so to doe.

3. After the extraordinary gift of unpre­pared Prayer ceased in the Church of God, together with unprepared preaching of the Gospell, it lay upon the Governours of the Church to supplie that defect in the best manner they could, by composing and pre­scribing [Page 355] formes for Publique Worship: lest any scandall or indecencie should disaffect soberer, and more prudent Christians. And when the Bishop presiding in the Church committed any part of his wide charge to his Presbyter, we never finde that he de­parted in the Publique Worship from what was in use in the Mother-Church, either as to matter or forme. Nay, the principall Pa­stour of any Diocese never was himselfe so imperious over his Flock, as vain men of late dayes, to offer a new and unknown Office to Believers every day; or to God, as more spirituall, or acceptable to him: but aymed at nothing more than a Com­mon, plain, well-known, well-approved and constant forme of sound words, to which all intelligent Christians might safely and cheerfully give their concurrence, and sett to their Seal of Amen. And to denie liber­ty to Ministers to offer the Will-worship of their own inventions in Publique, was ne­ver lookt upon (as they say) as Lycurgus-like to cut up all the Vines in the Country, lest men should be drunk, but rather cut­ting down the wild Vines, whose fruit is ungratefull to judicious Palates, and perni­cious to the community of Christians. Where­in the gift of Prayer consisteth, we have touched before: but sure we are, it consist­eth not in the volubility of the Tongue, [Page 356] readinesse of Invention, fluencie of Speech, choice of Divine Phrases, but in the grace of Prayer, which the same men unhappily would distinguish from the Gift; which is a certain pure intention, and fervent inten­sion of Spirit lifted up to God, which may consist with a Prayer used ten thousand times. Not but that it is very lawfull, use­full, and allmost necessary in some cases, to utter the fullnesse of the minde by un­prepared words in private Addresses; but to lay the weight and worth of a Prayer up­on the wording of it, is a foul absurdity: When sudden, surprizing, and extraordinary occasions are offer'd, to blame is that man who will not strive to use proportionable Addresses to God, neither staying for a Book, nor the licence of his Ordinary. But plying his heart while it is hot and full, the best manner he can, for his ease and com­fort.

4. And not onely in such extraordinary cases as may even extort an Ejaculation su­table; but out of that common Habit of grace, a man may have attained unto by Christian diligence, it is most reasonable and pious, he should lift up his minde frequently unto God in divine Contemplation, Admi­ration of his Power, and Wisdome, thank­fullnesse for deliverances and benefits be­stowed, imploration of his mercie and par­don [Page 357] for dayly Trespasses he is liable to, and exercising that Communion that every Good Christian should have with God; and all this not onely in usuall and constant Phrases and Formes, (though that be commendable) but as the Spirit shall give him utterance. All which notwithstanding ought to be re­gulated by the rule of Christian modestie, justice, and Charitie, so as not to indulge to private satisfactions herein, to the prejudice of others; nor to phansie such an Edifica­tion to himselfe which should tend to the dissipation of the Church of God; that Rule of Saint Paul binding incessantly such as o­therwise would be boundlesse, Let no man seek his own, but every man anothers wealth, 1 Corinth. 10. 24. meaning rather spirituall, than temporall wellfare. And again, the same Apostle, 1 Corinth. 14. 12. adviseth, For as much as ye are zealous of spirituall gifts, seek that ye may excell to the edification of the Church: which whosoever violateth by private affectations in Religion, may be said to indulge rather to his own carnall humour, how divine soever it may appear to weaker judgements, than to the edification of him­selfe or others. For as he that sings with the Congregation ought to lay aside his private Tunes, though possibly far more ex­cellent than that which is set for all to fol­low, so must the singular Devotion of a [Page 358] higher strain than ordinarie, complie with the meaner, to avoid scandall and confusion: as that which may better agree with the whole Bodie, than sublimer strains or Tunes. And this is the Case of that plain and easie recitative way of using the Psalmes in our Church, which requires a cheerfull Spirit, without difficulty or tediousnesse of modu­lating the Voice, which for that reason might have been preferred before the more Artificiall and hard, of private mens Inven­tion, had it not pleased men of designe, and unquiet Spirits, to bring it into disgrace, for no other faults but which are found to be more notorious in that they have introdu­ced in its stead. From which frowardnesse of Spirit and superstitious admiration of some mens persons, to the injurious usage of others, God deliver them, and this Church, and from the effects of such distempers.

SECT. IX. Of the Ʋnion and Communion with God in the Holy Eucharist or Lords Supper: to which certain Instructions are premised.

1. IT is the opinion of Learned Doctours, that all Orders and degrees Ecclesia­sticall are given with designe to Consecrate the Eucharist of the Bodie and Blood of Christ; which may well be call'd in que­stion: but that the Sacrament of the Eucha­rist is the summitie of the practicall Myste­ries left us, and ordained by Christ for our edification, and straitest Union with him, is not to be denied, after such grounds gi­ven us thereof in Scripture, and assurances thereof from the unisone consent of the Learn­ed and holy Fathers of the Church, in all Ages; Our own Liturgie teaching us, that if with a penitent heart, and lively Faith we receive that holy Sacrament, we spiritu­ally eat the flesh of Christ, and drink his Blood; we dwell in Christ, and Christ in us; we are one with Christ, and Christ with us: And afterward, that hereby we evermore dwell in him, and he in us. It must neces­sarily be therefore, that an intimate Union [Page 360] is hereby wrought between Christ and the faithfull Soule, highly to be valued, earnest­ly to be sought after, and diligently and zea­lously to be laboured for: as that true Bread which came down from Heaven, ex­celling infinitely the Mannah which came down from Heaven: that Bread, which pe­risheth not, but lasteth and leadeth unto E­ternall Life; as Christ himselfe (John 6.) testifieth.

2. But leaving to others the accurate ex­plication of the Majestie of this Mysterie, and not much employing our selves in the opening this Treasurie of Grace and Mercie, we shall confine our selves to the more pra­cticall consideration, (and that briefly) of the right use of that which is so effectuall to the more strict, full, and perfect Union with God. And to this end, we shall here first deliver certain fundamentall, or at least very profitable Documents to be received and observed by fruitfull Communicants.

2. First then, it must be noted, that the things themselves of which the Eucharist con­sisteth, naturally tend no more to such su­blime ends and effects, than any other things; howbeit severall Analogies are, by the inge­nious pietie of men alledged to declare the sutablenesse of the Elements to such ends, not to be despised: but this must in the mean time, be acknowledged, that it was [Page 361] both in the Liberty and Power of Christ to have chosen what other things he pleased, to have annexed his Graces unto, had it so plea­sed him.

3. Secondly, That the two Elements, (for so are they called, not according to strict signification, whereby there are said to be four Elements in Nature, but onely as they concurre to make the Sacramentall Bodie, as they doe constitute the naturall bodies) are the Bread and Wine, which were in most common use in the Country where Christ did celebrate his last Supper; without any speciall and precise Obligation of Christians to the very same matter in all points and circumstances; for we know not infallibly, whether the Bread was purely of one kinde of Grain, and that of Wheat, or whether there were, (as there possibly might be) some mixture in that bodie: as it is held there was in the other, the Wine. For questionlesse Christ was not anxious him­selfe about that Point, neither ought we; but onely to follow and imitate him as neer as we can, by honest and ordinarie endea­vours.

4. Thirdly, It is to be considered, that whatever Treasure of Grace and Mercie is said and believed to be contained in the Eu­charist by Gods dignifying and speciall re­plenishing of them with them, are not said [Page 362] so necessarily to flow from thence that every one should partake of them, who are par­takers of the outward Formes. Neither are they as Pipes or Conduits which run alike to all men, that come to them, and catch what they lett fall: but as by Gods extraor­dinarie Power and Goodnesse they have this store of benefits given unto them, and not of themselves; so, by the same Providence, and Wisdome of God, are they there dispen­sed, as it seems good unto him. And it seems good to him to proportion the bene­fits of them agreeable to the capacitie of the receiver. I say, Capacitie, and not Merits, which should demand, in justice, what is there contained: but the Condition is there, as the Psalmist hath, Open thy mouth wide and I will fill it: desire earnestly, and pre­pare thy selfe dulie, and plentie of Blessings will by vertue of Gods Promise, redound to thee: which Benefits we shall hereafter touch.

5. Fourthly, The manner of receiving Christ with the Blessings he necessarily brings with him in this Sacrament, is some­what differing in outward forme, from that we receive him in by his Holy Word, made known to us, and by Baptisme, wherein we are regenerate and incorporate into the Body of Christ, and that by Faith too, as in the Eucharist; but agrees in the Inward. For [Page 363] the visible Instruments of receiving Christ are much different: the Bread and Wine representing Christ to the Eye; as the Word of God, to the Ear: And the Word of God taught and believed initiates us by Illumi­nation, and Revelation of the Minde and Will of God, not attainable in a saving man­ner, but by that. The Sacrament of Bap­tisme carries us on from thence to Purga­tion, For hereby are we cleansed from all our sins. The Sacrament of the Eucharist perfects and crowns all these. For as much as all other gifts and graces, upon which we are built, and in which we stand before God, are by this one revived, quickened, encreas­ed and strengthened. But we doe not re­ceive a new doctrine of Faith, nor another kinde of Grace of Faith; nor another Spirit, nor another Christ, nor another spirituall life in Christ, but the same in substance all, with new advantages.

6. Fifthly, The outward Symboles or E­lements of Bread and Wine called the Body and Blood of Christ, because they both re­present and exhibite them to the duly di­sposed Soule, are not after Consecration, Christ himselfe, any more than they were be­fore: For it is one thing to say what those sensible Objects are, which we call the Sa­crament (though the Sacrament properly so taken, consisteth equally of the word San­ctifying, [Page 364] and the Elements sanctified by it) and another, to say what we receive in the Sacrament, which is really Christ. And therefore they are idle words and calumnies which men give out, that we receive not really Christ, or that we believe not that Christ is in the Sacrament, because we be­lieve not that he is the very Sacrament it selfe: or that Bread and Wine are not pre­sent in the Sacrament.

7. Sixthly, Whatever is visible, tractable, tasteable in the Eucharist is not Christ: And if we must not believe our eyes, and the eyes of all men assuring us that to be Bread and Wine which we behold to be so, then may we not believe our eares; so that if Christ should tell us that it was his Bodie, we may as reasonably denie that he doth say what in trueth he doth say: For the Eye is a lesse fallible sense than the Ear, as Philo­sophers agree. And whereas it is said; We cannot see substances themselves, but onely Accidents, it matters not whether that O­pinion be true or false, being we see as much of those bodies, and their substances, as of any substance in the world, and no more is needfull.

8. Seventhly, The sacred Symboles are cal­led the Bodie and Blood of Christ, because we should understand the dignity and efficacie, and strait conjunction between them and Christ; [Page 365] and Christ and us, who thereby receive him as our Food.

9. Lastly, The meanes whereby we so receive Christ in this Blessed Sacrament, is Faith; as is truely and generally said, but not alltogether as some may understand and conceive. For Faith, as in our Sanctification, so in our Justification doth work; and no otherwise doth it make us worthie, and hap­pie Communicants. For it layes the foun­dation of all our Religion, and becoming lively by love and Charitie, gives life to all our spirituall performances; and, consequent­ly, renders them effectuall to us. So that we must believe first according to the true Catholique Faith in generall; then specially, the nature, ends and uses of this Sacrament: Lastly, we must have a comfortable perswa­sion of the goodnesse of God in accepting us in the Sacrament, and his dispensations to­wards us; but there must allso be joyned here­with, 1. Discerning the Lords Body, and that not to be it properly which we see: but that which is invisible, and spiritually taken; 2. That we judge our selves by examina­tion and humiliation of our selves, that by rashnesse of approach, we be not condemned of the Lord. 3. Invocation of Gods mercie for past sins, and of his assisting Grace for preventing the like future failings and falls, [Page 366] as we have been formerly subject to. 4. To have no malice nor notorious hatred in our hearts, but Charitie to all men, especially towards them with whome we communi­cate. 5. That we be void of all purpose or designe of committing over again any of those sinnes which we finde in our selves upon due enquity and examination, but ra­ther have a sincere, (how weak soever it may be) desire and purpose of living more agreeably to Gods holy Will in all things. 6. That we have a good hope through Gods Grace (which some miscall Faith), that we shall live according to our Vow in Baptisme, of old made, and there renewed, and rati­fied: and that this hope begets a care and conscience of our wayes hereafter, lest we by relapsing into former errours dissolve that happie Union and conjunction obtained in this Blessed Sacrament, with the Father and the Son.

SECT. X. Of the Difficulties and dangers in receiving the Holie Communion, which are here dis­cussed.

1. WE are told in the Office of our Church for the celebration of the Communion, ‘"That as the benefits are great, if with a true penitent heart and a lively Faith, we receive that Holy Sacrament, so is the danger great if we receive the same unworthily; for then are we guiltie of the body and blood of our Saviour Christ, we eat and drink our own damna­tion, not considering the Lords Body: we kindle Gods wrath against us: we pro­voke him to plague us with divers Dis­eases, and sundry kindes of Death."’ All which seems to be drawn from the words of Saint Paul, 1 Corin. 11. ver. 27. Whosoever shall eat this Bread, and drink this Cup un­worthily, shall be guilty of the body and blood of the Lord. And ver. 29. He that eateth and drinketh unworthily, eateth and drinketh damnation to himselfe: not discerning the Lords Bodie: which Speeches it behoveth straitly to understand aright, lest by vio­lence [Page 368] used in wresting them to too favourable a sense, we occasion the profanation of those Holy Mysteries by rudenesse and presump­tion of unbelieving and impenitent comers unto it; or we so straiten the way to Gods holy Table, that Believers, (and they none of the worst rank) should be disheartened, and discouraged from approaching to it. The genuine sense therefore and importance of those Sayings, are faithfully to be unfold­ed, for the better informing of the Judge­ment, and directing and satisfying the Con­science of the cordiall Christian and sincere. For it is most certain, upon too frequent ex­perience, that an horrible abuse is made of the opinion of the Holinesse of the Sacra­ment and Doctrine of Saint Paul, and allso of the Church even now recited; and that by worldly and loose men, who believing in grosse the sacrednesse of the Communion, alledge that for a sufficient cause to excuse themselves from receiving of it, when (God knowes) they have little apprehension ei­ther of the Holinesse of that, or their unho­linesse or unfitnesse; pretending more scru­pulousnesse and warinesse than others, and than the Word of God requires absolutely at their hands: though it is granted, that divers finde themselves so entangled between the consciousnesse of their own unworthi­nesse, and perswasion of the worthinesse [Page 369] of that, that they are unwillingly obstruct­ed in drawing nigh thus unto Christ so mer­cifully offered to them. For whose sake I have prepared these following instructions, leaving others to be condemned for their falsenesse, and hypocrisie in sacred things, by their own consciences, and that very judge­ment, which is pretended to be feared in so abstaining.

2. First then, It is to be granted and sup­posed by all ingenuous as well as pious Christians, that it is in it selfe incredible, and a great injurie done to the wisdome and goodnesse of Christ instituting this holy Sa­crament, to imagine that he should so mock the greatest number of true, though weak Believers, as to ordain such a Sacrament, and to such great ends, and propound so great benefits, and leave so many gracious and kinde invitations and exhortations to come to him there present and in readinesse to satisfie the hungrie Soule with goodnesse, and to feast him with the fat and sweet of his own Table; and yet withall, cloth that precious Ordinance with so many severe cir­cumstances, and clogge it with so many dan­gerous, difficult, and heavie Conditions, as very few should dare to come at it, or be the better for it.

3. Secondly, There is to be observed a very great difference between Worthy Com­municating, and due or Fit communicating; and that both these are vulgarly and Falla­ciously contained in that one word, Worthie, which hath a double sense. For he properly is said to be worthy, who is equall in qualifi­cations of Vertue and Graces, to the worth and merits of that holy Sacrament; and in this acceptation, no man may be said to be worthy, no not the best prepared, and ho­liest man. Another sense of Worthinesse is that we call'd Fitnesse, whereby, how un­worthy soever a Soule may be of that Sa­crament, he may be reputed worthy, and come acceptably and fruitfully: and so, that willfully in such cases, to absent himselfe may turne to his own perdition more than his coming. For excepting some monstrous and notorious evills into which a man may fall, and that when the Communion is instant, so that no competent time nor meanes remain to discharge his part in due preparation, (though sudden accidents of that nature may admitt of sudden remorse, and intense Re­pentance, when time is denied of more full and thorow humiliation) then perhaps such excuses may be tolerable, as unprepared­nesse: but when men have timely advice of such ensuing Solemnitie, and have no una­voidable impediments, but wilfully, and ne­cessarily [Page 371] involve themselves in matters incon­sistent with it, and so absent themselves, neg­lecting that competent preparation required, then doe they shun the Curse of communica­ting unworthily, and fall into the condemna­tion of not preparing themselves, and contempt of such meanes of Salvation; as he under the Law that refused to purge his House of Lea­ven, and purifie himselfe to eat the Passe-over.

4. For in this one Evill, many more are contained, such as are frustrating Gods invi­tation to Grace and Mercy: a great provo­cation of men who are of the same nature with our selves, though greater in Power and Honour. A bereaving our selves of the be­nefits there tendered: and an hazarding of the losse of the fruits of all other meanes ordained by God to our Salvation. For God requires that we should put on the whole Armour of God, Ephes. 6. 11, 13. And Saint Paul likewise, Coloss. 4. 12. exhorteth to stand perfect and compleat in all the will of God. And Saint James assures us, Whosoever shall keep the whole Law, and yet offend in one point, he shall be guilty of all, James 2. 10. insinuating sufficiently unto us, that the will­full neglect of one such materiall Dutie, and violating one so soveraign Ordinance as this, doth injury to all; and provokes God to withdraw his Blessing upon those other Ordinances we are content to admitt of, [Page 372] For he that contemns him in one, contemns the Authour of all: and so cannot reaso­sonably expect any benefit from Sermons, or from Publique, or private service of God. For no man must trust to his making com­pensation to God one way, having wronged him in another, where both may be per­fourmed. And experience teacheth this to be true, that none are generally more rare and remisse in the other parts of Gods Wor­ship, than they who are carelesse in this.

3. A manifold Scandall is offered to Fel­low Christians; who, upon observing the neglect of some in this point, entertain sup­positions of the little use of it; and conse­quently, that the offence in omitting the same is very inconsiderable, and light; pas­sing it over accordingly: or perhaps, that receiving that Sacrament belongs chiefly to the Greater, or better sort, and such as are more at leisure than are they, and not to poor, obscure, and busie persons, as they are. Furthermore, a Scandall is hereby given to the Brethren of the same Faith and profes­sion, as if a Member of the Church were fallen away from them, and found some evill in the Actions sacred. For God doth not onely require at our hands that we should truely believe and become lively Members of Christs mysticall Body, and invisible; but allso, Visible; and not onely so, but [Page 373] that so far as lies in us, we should be visible members allso of that Body Visible, and that we should declare the same, and doe no­thing to give ground or occasion to believe otherwise of us: which must necessarily be, if we forbear such necessary and solemn proofs, and indications as this is, even the Greatest of all: and that, which, as it is U­nitive of us to Christ, so is it very effectuall to produce and preserve that bond of Cha­ritie, which Christ commands to be kept up amongst Brethren in Christ.

3. Thirdly, The main pretence and A­pologie of abstaining from the Communion taken from its Sacrednesse, and formidable­nesse are grounded upon the foresaid words of Saint Paul, which therefore to give a faith­full and proper sense of, will be very expe­dient: which we may attain to two wayes chiefly. First, by rightly understanding the occasion given him to write so severely; a­bove others. For we finde nothing of the like charge given by Christ to his Disciples, at the first Institution of it; all which came with no other preparation to it, than was Legall, or Leviticall. Neither have we in holy Writ any thing afterward, except the words of Saint Paul, about it; who upon grosse corruptions and scandalous, invading openly that holy Sacrament, opportunely bestirs himselfe for the vindication of it [Page 374] from such abuses; brings them back to the first institution of Christ; which was that they should understand, that to eat this as their own Supper, was to profane it: For Christ at that time had two Suppers, One Mosaicall, which though it had sacred Rites belonging to it, did serve to the use of the naturall Body, and was to imprint in their memories a sense of their deliverance from slaughter, with the First-born in Egypt, and from bondage there allso. The other was Evangelicall, not given in such quantitie as the other, to nourish the Bodie, but cere­moniously rather, in such sort as might give the receiver certain information, and pro­portionable affection of the Passion and death of Christ, whose Bodie was broken, and Blood shed for the sinnes of the whole World, much more of true Believers. Which, if they who received those Elements, did not consider of, so as in them to discern the Lords Bodie thereby signified, and his Passion thereby called to remembrance, and received by the faithfull to their edification in faith and love and comfort, but prophane­ly ventured to take it as common bread; yea to come to it first stuffed full with their own riotous Suppers, and drunk with excesse of Wine, before; all the world would judge and condemne them for so doing; and more especially would God be avenged [Page 375] of them, for such affront put upon him, and those divine Mysteries of his ordaining, and that by sudden Deaths, or grievous Sicknes­ses and weaknesses upon their bodies, be­sides the evill upon their Soules. Others for­bearing to eat and drink at home in their Houses, kept their stomachs for the good Cheer they were wont to make, and plen­tifully to take in Gods House, or the place, and at the time they should have soberly, modestly, and devoutly partaken of these great Mysteries: which worthily so in­censed the Apostle, as to demand if they had not Houses of their own to eat and to drink in, but must come into the publique place of Worship, the House of God, and there gluttonize and revell, not considering nor discerning the Lords Body; to the shame of themselves and Religion. And that this is the most plain and naturall sense of that whole passage of the Apostle, will clearly ap­pear to every attentive and judicious Reader taking in the Context. And this St. Chryso­stome, than whome none of his time, mag­nifies more the Mysteries of the Eucharist, doth agree to, in a second Homilie he hath upon the Passeover, Tom. 5. pag. 921. telling us, that those Christians so reprehended by St. Paul, turned the Holy Eucharist into cost­ly junketting, taking occasion from that to eat and drink to excesse.

4. And that this was the opinion of the Primitive Christians, before Chrysostome's days, that the formidablenesse of the Eucharist was not such, but it might be approached un­to upon lower and easier termes than are taught by some Persons, appeareth from the dayly Communion in use amongst them, which could not consist with that dayly, so­lemn, and exact preparation judged now a days indispensably necessary. All which I here speak, to make good what I said of a two-fold worthiness and unworthiness in receiving the Lords Supper; the one, which indeed brings damnation with it by contrarie Qualities in a Receiver, to that Ordinance: such as the Co­rinthians were guiltie of, so reproved by Saint Paul: And another of negative unworthi­nesse, which may be direct infidelity; which makes men wholly uncapable of that Sacra­ment, which supposes Baptisme and Faith answerable: or a disproportionable Faith, and knowledge, and repentance, and other quali­fications very well becoming that; which yet doth not make any man absolutely un­capable of it, or the thing damnable to him; provided that he comes with some sound and good degree of preparation, though small and weak; having a pure intention: such as these may run the hazard of their Soules in affected abstaining, as well as in scandalous receiving that Holy Supper. For were it [Page 377] so, that we were so pure and clear of sin about us, and so perfect as some require to a due preparation, we need not come to the Lords Supper at all.

5. Fourthly, It is a common Allegation against Communicating, that there is a dif­ference between them and their Neighbours; and thereupon they hold themselves suffici­ently exempted from that Holy Sacrament. But this declining the Eucharist may no lesse tend to our condemnation than so coming. For men ought to use all fair and ordinarie meanes for reconciliation, which willfully neglected makes them unfit to pray as well as to communicate. But if they have us'd their Christian endeavours to live in peace and Charitie, and actually doe what is just and reasonable to all men, and their en­deavours are frustrated by the peevishnesse, obstinacie, and ill minde of others, men are not thereby uncapable of those Mysteries; another man having no power over my Soule to render it unworthy of them, nor to preju­dice another in his Rights towards God.

SECT. XI. Other Impediments and scruples observed a­gainst Communicating, especially frequently, with proper Remedies.

1. MY Son, saith the wise Man, Ecclesia­sticus 2. 1. if thou come to serve the Lord, prepare thy Soule for temptation: So that they who, out of a good conscience draw nigh unto God, doe not come to a state of tranquillity or securitie from troubles and disquietings either outward or inward; spirituall or worldly, but to protection and preservation under such conflicts as happen to them. For he that is not taken into the militarie Service of his Prince, lives more at ease than he that serves under him in his Wars. The Church of Christ it selfe is Mi­litant; and therefore if we be sound and true members of that Bodie, so must we all­so be excercised with the like wars, and make it our businesse to fullfill the Office we bear: according to the counsell and exhor­tation of Saint Paul, 2 Tim. 2. 3, 4. Thou therefore endure hardnesse as a good Souldier of Jesus Christ. No man that warreth en­tangleth himselfe with the affairs of this life, [Page 379] that he may please him who hath chosen him to be a Souldier. And it was the observa­tion of that Auncient and holy Woman Syn­cletica, that by how much a Christian Soul­dier profited in holinesse, by so much stron­ger were his Adversaries which opposed him. (Apophtheg. Syncletic.) And how much grea­ter care a true Christian taketh in keeping a good conscience void of offence towards God and towards man, as did Saint Paul, by so much are multiplied his fears and scruples, and sense of offence within himselfe: as in the ordering of the outward man; none take cold oftener than they who are more carefull than ordinarie to keep themselves warme. Upon which Subject of temptations in its latitude, because I cannot speak here, I con­fine my selfe to those proper to our Subject of due communicating, which are not few, but yet but few I shall here consider, and those the most common.

2. One generall Remedie against this may be that of Luther: who, upon due esteem had of the holinesse of the Lords Supper, and the danger of unworthie communica­ting, was so infested with temptations of the Devill, that he could never rest in quiet for them, untill he abruptly and boldly brake through them all, by bidding defiance in a blunt and slovenly manner to him, (which was no new thing with him) and so shaking [Page 380] off such scruples, went about the work with­out presumption still, or unprofitable delaies. For unlesse a man with humble courage, sometimes applies himselfe to that work, he shall like such Children, who at the least crosse, put their Fingers in their Eyes, spend his time in lamenting and bewailing himselfe without that confidence in God becoming him, and dutie towards him and himselfe. For, as I remember the comparison of an Auncient Ascetique or Secluse to be, that as in Onions taking off one Coat sphericall, there will presently appear another: so in tempta­tions, one being withstood, overcome, and removed, another arises to be taken off all­so: so that temptations become a disease in some, and therefore rather to be opposed than humour'd. Which is not to be applied to them whose scruples are weighty, or very molesting; and ought to be made known to the Physician of the Soule, whose Office it is to applie Remedies thereunto. And espe­cially in the case of the Holy Communion; as by the practice of the holy Catholique Church we are directed, and particularly by our own, in the Exhortation appointed at the giving warning to the People of a Commu­nion at hand.

3. More particularly, Cares of the world, and Crosses in the world are commonly al­ledged as justifiable impediments of coming to the Holy Table: which sometimes is quite otherwise, and should be an argument inducing us to flee to those powerfull meanes of lightening our burden, and mastering those temptations which threaten our greater dis­quiet and mischief. For if coming to Christ in the ordinarie way of Faith, and trust in God, be of that efficacie which Christ pro­mises, inviting to come unto him, all that are wearie and heavie laden, and he will give rest unto the Soule, as is there intimated; what may we not 'expect from Christ, when he so cometh unto us as in the Eucharist, with greater plenitude of Graces? And therefore surely they that deal uprightly with God, and prudently with their own Soules may from hence be stirred up to a more ar­dent desire of communicating, rather than shun or avoid it.

4. But in other cases, there may be a dif­ference made. For some sollicitudes and cum­brances are such as men unwillingly are sub­ject to, which could neither be foreseen nor prevented; but involuntarily and unexpect­edly fall between the Cupp and the Lips, as the saying is. Such as were sudden and in­voluntarie uncleannesses happening to a man bent to keep the Passeover. And so [Page 382] some monstrous surprise of sin against God, may well detain a man from pressing up­on the most sacred things, untill he hath humbled himselfe, and repented thereof in some good degree: Or perhaps some sore and sudden consternation of minde, upon some grievous accident, not suddenly to be overcome, may excuse a man, for that time: yet with this Proviso, that no man pleases himselfe or takes content in such abstaining, but preserves entire his good desire that way, labouring to remove that obstacle; other­wise, by Postfact, it becomes voluntarie, and so verie criminall. But when impediments are directly voluntarie, as affected blindnesse, and negligence in preparing a mans selfe, and valuing and approving our sins, so that we will not be at the trouble or care to part with them; or project, and modellize world­ly affairs, so that we bring encumbrances up­on our selves at such times, that we cannot fit our selves for heavenly things as becometh us; and then Apologize for our selves that we could not doe it; as men weary them­selves with late working on Saturday nights, that they must sleep out some part of the Morning Service on Sundayes, or by worse exercises indispose themselves to serve God, or designe to visite a Friend, or take a Walk, or entertain Friends, when they should both be serving God; and then say they were so [Page 383] hindred that they could not doe their dutie to God at such times and in such manner as required, what is this else but a professed mocking of God, which comes to thus much in plain termes; they could not come to God because they would not; but by devices of their own made it necessarie for them­selves to stay away. But where multitude of businesses, by vertue of Occupations vo­luntarie, lie heavie on a man and obstruct him, he is obliged so to modell worldly af­fairs, that they may comply better with and obey heavenly: For a Good man (sayes the Psalmist) will guide his affairs with discre­tion, Psalm 112. which prudence is seen in nothing more than in giving superiority and rule to things of greatest worth and dignity, over inferiour, ordained by God to be sub­ject, and not to usurp over Diviner, and more heavenly. And this Methode being obser­ved, the diligence we are bound to use, and doe use about this holy Sacrament, may prove an help, by Gods blessing, towards the more easie management of worldly things allso: as the wisdome and Righteousnesse of Noah was predicted to give comfort to men concerning the work of their hands, because of the ground which the Lord had cursed, Gen. 5. 29.

5. It is allso objected by divers against themselves many times, that they fear they want that Faith, and true Repentance, and fervent Charity which God requires of such as so solemnly draw neer unto him. Which supposing to be sincere and cordiall, (which sundry times is otherwise) the resolution of this difficultie is not difficult: For where such holy sense of defects is, there they are very pardonable, and curable. For it is a notable proof of Gods work in the heart, to be so sensible of a mans imperfections and unworthinesse, and a demonstration of spiri­tuall Life, and such a competent degree of goodnesse, as may be, according to Chryso­stome's judgement, a tolerable qualification to receive those holy Mysteries. For what greater or better part of Repentance is there than humiliation upon such apprehensions, and Aspiration after Reformation and growth in Grace? And the old Rule and conse­quence of the Stoicks holds good here allso, as well as in the naturall man: If thou fearest thou art dead, thou art certainly alive; for wert thou not so, thou couldst not fear.

6. But notwithstanding very expedient and safe it is, for such conscientiously scru­pulous, to consult with the Officer God has appointed to such ends, as is said before: and might be more fully declared from the Resemblance and agreement between the Au­tority [Page 385] the Leviticall Priest had to discerne, judge, quitt, or binde Persons unclean Mo­saically: And from the direct sentence of Christ himselfe, concerning the Evange­licall Priests, viz. He that heareth you hear­eth me, and he that heareth me, heareth (or receiveth) him that sent me. And fidelitie, taciturnitie, and opinion of fallible men, such as are Physicians and Lawyers, move men to make known their most important Affaires, and sometimes shamefull Diseases, upon hopes of good counsell, and comfortable recoverie of health; Why should not men put the like confidence in the Physician in Ordinarie to the Soule? Gods Ministers being under stronger bonds of fidelitie, sin­cerity and secrecie, than any secular Person in their Sphere: who incurre not any such pu­nishment as doe Priests discovering secrets; nor becoming so odious to God and man for such falsenesse and treacherie: and the neces­sity and use being no lesse in Divine than se­cular Cases.

7. Lastly, As there is a great presump­tion rashly and without honest endeavours, to come unto the Communion; so may there be an impediment in the preparation it selfe we make, of coming worthily, when men put such great confidence in their devout pre­parations as if they might expect an infal­lible wellcome upon the worth of such their [Page 386] endeavours. Every man indeed ought so to eat and drink there, as that he may hope to be accepted well by God, but not upon the ac­count of his preparation, which can amount to no more than to remove obstacles out of the way; but not so far of it selfe prevail with God, as to oblige him to gratifie him: but to this nothing is more powerfull with God than Humilitie, and depending on Gods free grace and mercie, for a fruitfull event; and to have such a pure intention to that sacred Work, and reliance on Gods Mercie, that he may silence the temptations of the Enemie either to presumption or pusillani­mitie, and despondencie, with that saying of Bernard's answering the Tempter in like cases: I began not for thee, neither will I give over for thee.

SECT. XII. A brief recapitulation of what hath here pas­sed, with Advices and directions concerning the interrruption, and recovery of Actuall Communion with God, and Consolations.

1. THUS have we brought the true Believer and Liver from the state of Nature which is darknesse and confusion, unto a state of Illumination and Regeneration by Baptisme, and the Concomitant instructions of Faith imbibed at that time, when he came out of the womb of the Church, the Font: And from thence, led him to the higher and stronger acts of the Spirituall Man, consist­ing in the Purgation of the Soule so Regene­rate, and purifying of it from dead works to serve the living God, and especially by Selfe­deniall and subduing the will of Nature to the Will of God, and the will of the Flesh to the will of the Spirit: For as we live in the Spirit, so are we to walk in the Spirit: according to St. Paul, Galat. 5. 25. For by Baptisme, (saith the same Apostle, Eph. 2. 10.) we are his workman­ship, created in Christ Jesus unto good workes, which God hath before ordained, that we should walk in them: and especially calling all good [Page 388] Souldiers of Christ Jesus as Joshuah did the chief of the Children of Israel, to set their feet on the necks of the Canaanitish Princes, to trample upon those seven Capitall Sins, which not only fight against our Soules them­selves, but are leaders on of others to assault and spoil us. And from hence have we led the Soule to the top of Pisgah, by the Uni­tive Way of Contemplation, and Love, and Acquiescence in God, to have a certain fore­taste of the fruit of that Land of Promise we long after and expect, by the conjunction the Soule hath with God: which we finde not so extravagant a Notion, straining the simpler Doctrine of Faith, and Christ to a sense of­fensive to Eares not throughly opened to the Mysteries of Religion, but a smattering thereof was had by Auncient Philosophers; as appears by the disquisitions between Por­phyrie and Jamblichus, of the Egyptian My­steries; where great things are spoken of the Anagogicall way of conversing with the gods, by elevation of the understanding through true knowledge of God: and that Theur­gicall Ʋnion, i. e. (as I understand his [...]) that divinely operative conjun­ction, whereby a man hath Communion with God: but all this he swelleth with, be­ing blinded and carried away with Egyptian darknesse indeed, leading to horrible super­stitions to attain such Perfections: where­as [Page 389] the light of the Gospell and Doctrine of Christ, with infinite lesse superstition, and more perspicuitie, puritie, and simplicitie conducteth to that Ascent of the Soule, and resting in God which makes us like unto him, and Perfect as our Father which is in heaven is perfect, Matth. 5. with allowances for the infirmities of Flesh and blood, and mutablenesse we are subject unto: being as St. Peter saith, partakers of the Divine Nature.

2. For though the words of Saint Paul, 2 Corinth. 2. 14. Now thanks be to God which allwayes causeth us to triumph in Christ, have their true sense; yet that, I suppose, is of the state of a Christian, which is firme and sure resting upon this Foundation, The Lord knoweth who are his: and he will ne­ver leave his chosen ones, untill they totally forsake him; if that may be said. But as to the actuall and continuall possession by sa­tisfaction in him, and spirituall sensations, the Christian is mutable here, and that, which not without great difficulty and in­dustry is for some time attained unto, is in a short time, and suddenly interrupted and hid from the eyes, to the great dismaying of the devout Soule: so that great care is to be taken, as well to hold that comfortable communion with God, as to acquire it; and to recover it intermitted, as once to have attained it. For as the Sheet let down from [Page 390] Heaven by the four Corners to Saint Peter, Acts 12. wherein he saw, in a Vision, all manner of Fare, his Appetite could long for, was as suddenly again taken up into Hea­ven; so is it with the delectations which the Spirit feeleth, let down from Heaven to its wonderfull content; they are suddenly taken away up into Heaven again. And when we imagine our selves in the third Heaven with Saint Paul, we unexpectedly feel a Thorne in the flesh to humble us; lest we should be exalted above measure; For Paradise here would be the greatest temptation to fall a­gain into sin. So that as we read of Abra­ham the Elect of God, and taken by his Pro­vidence out of his own Countrie and Kin­dred, signifying the state of Nature to us, was led into the Land of Promise and shown it, but had no Inheritance in it for the pre­sent, no not so much as to set his foot, Acts 7. So hath the religious Soule no footing firme here, though by Faith and Affection it hath before its eyes the promised Possession.

3. It is therefore one principall Rule of rightly using what we have at any time at­tained to, in Consolations, (the fruit of Union with God, but not incessant, or inseparable from it) to understand so much, lest finding our selves frustrated of our expectations, we call in question the state it selfe we are in; and bring unprofitable confusions upon our [Page 391] selves. For as the Apostle saith, Coloss. 3. 3. We are dead, and our life is hid with Christ; When Christ who is our life shall appear, then shall we allso appear with him in glory. The time will come, but is not yet come, that we should see what is better now hid and kept with Christ, till such time as the second fullnesse of time shall come, and Christ too; when our life will be manifested. It may be that a loving Father towards an obsequious and dutifull Child, may sometimes shew him the Grand Deed whereby he hath settled a great Estate upon him, yea may carrie him out, and shew him the Lands, Houses, Mines, and Timber on them, which he purposes to give him, but none of these are at all neces­sarie to the main end it selfe, but onely to his encouragement, to persevere in his dutie. No more is necessarie to a certainty of Salva­tion, an assurance of Salvation, or such ex­traordinary arguments thereof; as being de­nied us, we should fall into despondencie and sluggishnesse of Spirit, or be weak-handed in Gods service.

4. For secondly; God may hereby have a gracious and wise designe, to wean the fond minde from sensible Delectations, whereby it should take up, short of the ultimate end of all, God himselfe; seeking its will and con­tent rather than Gods; to which the more truely spirituall a man is, so much more he [Page 392] is intent above all things; and lesse mindes intermediate consolations; which the lesse they are contended for, the oftener they happen.

5. Thirdly, The Patience and constancie of the faithfull Servant of God by submis­sion to his fatherly wisdome and pleasure in such Dispensation, is exercised and manifest­ed. And that he doth not serve God, nor follow Christ meerly for the Loaves, which he miraculously feeds some with; but for his own sake. We all know the beginning, middle, and Conclusion of holy Job's life, how religious and prosperous he was at the same time, before God: and how miserable he was, by the same Providence, remaining all that while invincible in his resolutions of adhering to God, and perserving in his wonted righteousnesse: whereby he declared that his Pietie was not built upon the fluid Elements of this World, nor the sensible com­forts pertaining to the service of God, but the intrinsick excellencie of Religion it selfe, carrying its Reward with it. And so, (as Saint James speakes) we know the end of him and such his patience, and faith. For so it pleaseth God himselfe to give an ac­count of the hardship brought upon his own People travailing fourtie yeares in the deso­late Wildernesse, viz. that he might doe them good at the latter end: not feasting them [Page 393] so by the way, that they should not desire to enter into any other rest. For as we see it is with the Day-labourer, that his Meals are very short in comparison of his toyl; so is it allso with the faithfullest Servants of God in this life, their spirituall refreshments are not comparable to their labour in working out their salvation with fear and trembling: so that, as Bernard observeth, the Dayes are rare, and the stayes are short, of Consola­tions.

6. And a fourth reason hereof may be, Gods great designe to keep the Soule in Hu­mility, which might be endanger'd, by such exaltations; and upon which, inferiour and harder services might be slighted and negle­cted, as more proper for Persons not so highly priviledged. Or it may be vainly presumed, that such priviledges are granted to the Soule for its extraordinary diligence in Gods ser­vice, which must not be allowed, but looked upon as an overplus of his favour.

7. Fifthly, The withholding or withdraw­ing of such delectations in Gods service, may be to instruct us in the absolute Will of God, to keep times and seasons in his own Power, which it is not for us to know, as Christ tells his Disciples, Acts 1. And that the Kingdome of God cometh not by observation, or according to our expectations.

8. But because it is very acceptable to God, that we should in all our services, give a cheerfull Sacrifice to him, which cheerfull­nesse is much advanced by the sense of Gods good will towards us, such a lightnesse of spirit is not to be wholly slighted, as it is not too importunately to be sought after. The meanes therefore to obtain the same may be, First, The due observation of the foregoing Rules now mentioned. Secondly, A free submission of our selves and services to the disposition of the will of God, and contentednesse to persist unalterably in our station, under such Aridities, of which we know not our selves to be direct occasions; a great motive to incline God to manifest his favour unto us more fully. Which calls to my minde what I have been told to have happened in the Court of Charles the First; (For why may we not illustrate things as well by Moderne, as Auncient Examples; and Domestick as well as Forein) in which rare and noble divertisements being prepa­red for the delight of such as he favoured, an inferiour person demanded entrance in­to the place of such Splendour; but being repulsed by a Noble Person to whome the power of admission was given, He said; Well, if I must not be admitted, I know what I will doe. Doe? said the Noble Man, Why? What will you doe? I will goe home [Page 395] (said the other) and goe to Bed. Nay then, if you be so indifferent and well content without it, come in, replied that Lord. So doth it usually happen unto such who can­not but desire to be admitted into the Pre­sence of God in this way of sensible delecta­tions, and yet with patience and submission absolute to Gods Will, readily and quietly rest in their ordinarie Dutie ordained of God to walk in here, in fullfilling his Will so on Earth, as it is in Heaven; according to hu­mane abilitie, where alone is the consumma­tion of that Union we have but in part here, never to be dissolved or interrupted: Last of all, Retirement for some time into our private Chambers; and then into our own selves, by stillnesse and composednesse of spirit, and minde, from not onely world­ly cogitations, but forcible (as I may so speak) devotions towards God; becomeing, as it were, Blanks before him, that so he may write his own will, and in his own way up­on the Soule: and having so done, not to intermitt the wonted Worship of God, whe­ther private, or publique: fullfilling what is said, Lamentations 3. 28. He sitteth alone and keepeth silence, because he hath born it upon him. He putteth his mouth in the dust, if so be there may be hope. For it often hap­pens that a great mistake is committed through the speciousnesse of the condition of [Page 396] serving God, and having him in our Eye, as if we intended nothing more than a more cheerfull and acceptable service, when love of our selves bears the greatest share in the pursuit of such serenities of minde and con­solations. For the Soule finding an heavi­nesse and wearinesse upon it, naturally de­sires ease and relief, which Religion it selfe does not denie or disallow; provided it be pure from Selfe-love often concerned herein. And an humble apprehension of our vilenesse, unworthinesse, and unfitnesse to entertain Christ in such singular manner, moving one to cry out in the words and Spirit of Saint Peter, Luke 5. 8. Depart from me for I am a sinfull man, O Lord, may be as great an argument of the profitable and saving Presence of Christ, as the possession of him in Consolations; and a more readie way to attain what is really good for us, though not directly craved, in this kinde.