MEDITAT. I. Introductory.

REturn, O my mind, Return. What dost thou so early in the World? Art thou not afraid, lest this unseasonable Excursion should be a Symptom of a Lover of the World? And think, oh think, what a dangerous, what a deadly thing it is, to be a Lover of the World! Thou needest no more to convince thee of this, but that one plain Text of the devout Apostle St. John, If any man love the World, the Love of the Father is not in him.

Are not these words plain to be understood? Are they not startling to any one that understands them? But if thou wilt think on a little further, thou wilt find that the whole Gospel runs in this strain. There is no Doctrine deliver'd either more plainly, or more frequently than this. The Apostle James does so fully consent with his Brother John in this Doctrine, as if they spoke with the same mouth, Jam. 4. 4. The friendship of the World is enmity with God: Whosoever therefore will be a Friend of the World, is the Enemy of God. And this he speaks of, either as a Truth ge­nerally known, or very important, as appears by the Interrogatory Form of Speech, wherewith he ushers it in, Know ye not? As if he should either say, It is a thing well known, or it is a thing well worthy to be known.

The Apostle Paul, though junior to both these, yet knew this great Doctrine as well as they, and delivers it almost in the same words with them, Rom. 8. 7. The oarnal mind is enmity against God. He makes the spi­rit of the world, and the Spirit of God directly con­trary the one to the other, 1 Cor. 2. 12. writing to the Galatians, he makes the plain end of Christ's giving himself for us, to be, that he might deliver us from this present evil world, Gal. 1. 4. and chap. 6. 14.

He makes this to be the great priviledge that he had by Christ Jesus, that by him he was crucified to the World. Writing to his Philippians, he makes it the short, but sure Character of the Enemies of Christ, that they mind earthly things, Phil. 3. 18, 19. And writing to his Son Timothy, he gives him the reason why Demas had forsaken him, and the Work and Profession of the Gospel, viz. Because he was in ove with this World; plainly intimating, That the Gospel [Page 3] and the World are inconsistent, one heart cannot hold them. And all these do but in different words speak that which they had heard of, or had been taught by their Lord and Master; who, in the days of his Mini­stry, openly declared, That no Man could serve God and Mammon, Mat. 6. 24. Ye cannot serve God and Mam­mon. And at another time (as I suppose) in the self­same words, Luke 16. 13. Ye cannot serve God and Mammon.

If this Doctrine, delivered by so many and so wor­thy hands, be true, and cannot be spoken against, Re­turn, O my Soul, Return.

‘Fuge nata Deo, teque immundo eripe mundo.’

Strengthen me, O my God, unto the hearty and ef­fectual Belief of this Proposition, That I may be as afraid of the prevalent love of the World, as I would dread to be accounted (what is not to be named without horror) an Hater of God!

MEDITAT. II. The Method of the Ensuing Meditations.

MY great Design shall be, to determine the Lo­vers of the World, and to distinguish them from the Lovers of the Father. Inasmuch as the Love of God is the Great Commandment, and the Great Test of Christians; and the Love of the World is so contra­ry to it, and exclusive of it, it must needs be worthy of the most serious consideration of the most serious Chri­stians, rightly to state and know the condition of their own Souls in this matter.

But it will not be amiss, first to take a general Survey [Page 4] of the words of the Apostle John, 1 John 2. 15. and in a preliminary manner, to gloss upon the several terms in the Text. After that, I will consider the World in a Physical, and in a Theological Sense: And Man in a Moral, and Civil Capacity. The World consider'd in a Physical Sense, will afford but little Matter pertinent to my Design: But the World con­sidered in a Theological Sense, will comprehend the Things of the World, the Persons of the World, the Busi­ness of the World, the Fashions of the World, the Wisdom of the World, and the God of the World.

Under the Things of the World, I will comprehend the Profits of the World, the Pleasures of the World, and the Honours of the World.

Whil'st I consider of the Lovers of the Profits of the World, I must meditate of Injustice, Worldly Confidence, Covetousness, Carefulness, Discontentedness, Impatience, and Uncharitableness.

When I consider of Injustice, I must meditate of those that use undue means, for worldly advantage; and those that use due means, in an undue manner. Under the first of these will come to be taxt, Stealing, Defrauding, Lying, Oppression, Bribery. Under the second will be taxt all those that ossend in the Degree, and in the Sea­son of seeking the World.

When I come to meditate of the Lovers of the Plea­sures of the Wotld, I must consider of Fleshly Pleasures unlawful in their Matter, in their Measure, in their Manner, and in their Season: And of Fantastical Plea­sures, under which I must meditate of Revenge, Idle­ness, Easefulness: And under this last, will come to be consider'd Worldly Fear, viz. Fear of Sickness, Fear of the Death of Friends, Fear of Poverty, and of Persecu­tion.

When I come to consider of the Lovers of the Ho­nours [Page 5] of the World, it will be proper to meditate of seeking the Approbation of Men, of Pride in Birth, Pride in Beauty, in Apparel, in Children, in Wit and Learning, in Riches, in Strength, in Priviledges, in Pow­er and Great Place, in Vertuous Actions, and in a Party

After the Things of the World, will come to be con­sider'd the Persons of the World: And these are either ones Self, ones Relations, or other Men. Under the first will be consider'd Self-love, and the several kinds of it. To the last, will be reduc'd the foul sin of Flattery: When I come to consider of worldly Business, it will be proper to distinguish between a Holy Activity, and a Sensual Curiosity.

When I come to meditate of the Fashions of the World, I shall have a fit opportunity to meet with the Sin of Swearing.

When I come to consider of the worldly Wisdom, the Apostle St. James will direct me to meditate of it in this Order, viz. of the Impure Wisdom, the Envious Wisdom, the Contentious Wisdom, the Implacable Wis­dom, the Merciless Wisdom, the Unfruitful Wisdom, the Partial Wisdom, and the Hypocritical Wisdom.

When I come to consider the God of this World, I must consider his Servants, his Allies, and his Children. Under the first, I must meditate of Idolatry. Under the second, of Witchcraft. And under the third, more particularly of Self-Willedness and Ingratitude, and in general of the Devilish Nature.

And so I will shut up this First Part, which concerns Man, consider'd in his Moral Capacity, with a Cautio­nary Meditation, lest any one should falsely judge an­other Man to be a Lover of the World, who is not so; and endeavor to prevent mis-judging.

In the Second Part I will first endeavor to undeceive the False Pretenders to the Love of God, and here [Page 6] meditate of Monastick Persons, of the Votaries of Vir­ginity, of the Votaries of Penance; and of Quakers, of Pretenders to Charity and Righteousness.

And having diseharg'd that Examination, I will pro­ceed to consider Men in their Civil Capacity, and meditate of Conformists and Nonconformists; of Pa­rents, Guardians, Tutors; of Persons marrying, and giving in Marriage, of Patrons; of Chaplains; of Judges and Magistrates, Arbitrators, Electors, Jurors; of Landlords and Tenants; of Tradesmen; of Inn-Keepers; of Beggars; of Wagerers; of Gamesters; of Debtors; of Creditors; particularly of Usurers. And so conclude with some Dissuasives from the love of the World, and Motives to the love of God.

MEDITAT. III. Of the World.

THE World is taken either in a Physical Sense, or in a Theological: In a Physical Sense, it signifies that vast Globe, that make up Heaven, and Earth, and Sea, and all things contained in them. But in a Theolo­gical Sense; it is put in opposition to God; as it is here in this Text of the Apostle John, and often elsewhere. The World taken in a Physical Sense, is lovely, and the Strength, Beauty, Order, and Variety thereof, are to be Reverently regarded and admired, as the workmanship of Infinite Power, Wisdom and Goodness. It is very proud and prophane, or very foolish, to despise the World in this Sense, and to disregard the Operation of God's Hands. To despise the Workmanship, reflects a Dishonour upon the Workman; and those that see nothing excellent in the World, may be justly suspected to see nothing above it. The Psalmist says, Psal. 111. 2. [Page 7] The works of the Lord are sought out of all that have pleasure in them; and, I [...]hink, if we Translate it, have pleasure in him, the Divinity will be as good, if the Grammar should not.

The best Men are the best Philosophers; for they make the best Observations upon the admirable Stru­cture and Furniture of the World; they see most beau­ty in it, who behold and admire the Divine Wisdom, Power and Goodness shining forth in it.

He that converses in the World, and beholds the ma­ny Demonstrations there given, and the Lectures there read, and does not from thence learn the Eternal Power and Godhead, is a Notorious Dunce: He that does un­derstand and know them, and does not love and admire them, is prophane and proud; and so for all his know­ledge, may be truly said to know nothing.

Of these prophane Philosophers I shall have occa­sion to meditate hereafter amongst the Lovers of the World: At present I only conclude, That Philosophy, especially the Philosophy that discovers and comments upon the stately Fabrick, the harmonious Order, the magnificent Furniture, and the admirable Variety of the World, the proper Causes and Ends of Things, is a very Laudable Study in its own Nature, and may be a singular means for the advancement of the Name and Honour of the Blessed Creator.

It was an extraordinary Expression of a Person of great Quality amongst us, when he was but about two and twenty years old, ‘That he could be content (even then) to quit this World, and all the Pomps and Hopes thereof, though it were for no higher Felicity, than to be perfected in the knowledge of Natural Things.’ I cannot tell precisely what degree of value we ought to set upon Philosophical Learning; but this we know, That no Man in the World, and in all the [Page 8] Ages thereof, were more famous and admirable, than those two Princes of the Jews, Moses, and Solomon, who excell'd in this kind of Learning. And the great God himself has given fair encouragement to the study of it, by those Philosophy-Lectures that he read out of the Whirlwind to the Eastern Prince, which are con­tained in the 38, 39, 40, 41 Chapters of the Book of Job.

MEDITAT. IV. Of the World, taken in a Theological Sense.

THE World, taken in a Theological Sense, is put in opposition to God; and so it signifies all that which is contrary to the Spiritual Kingdom of Christ, and Warreth against it, and true Religion; all that which doth not comply with the Will of God, or with­draws the hearts of Men from him: And consequent­ly all that, which, besides the knowledge and love of God, Men covet, delight in, or lament. In this Sense it is said, 1 John 5. 4. Whatsoever is born of God, overcometh the World. And, Gal. 6. 14. that the true Believer is crucify'd to the World, and the World to him. In this Sense, The Friendship of the World is said, by the Apostle James, to be Enmity against God; and, by the Apostle John, to be hatred of him. This is sometimes called Mammon, and is put in opposition to God: sometimes it is call'd our own things, in opposition to the things of Jesus Christ. And this appears to be the meaning of it in this Text which I meditate upon, by the following Verse, which explains the World, by the Lust of the Eye, the Lust of the Flesh, and the Pride of Life: which, certainly, if [Page 9] they be put together, are of a large Extent. In this Sense we read of Worldly Lusts, Tit. 2. 12. of the [...], or the Things of the World, 1 John 4. 5. of the Fornicators of the World, 1 Cor. 5. 10. of the Rulers of the darkness of this World, Ephes. 6. 12. of the Spirit of the World, the Wisdom of the World, the Nations of the World, Luke 12. 30. the Men of the World, which have their Portion in this Life, Psal. 17. 14. the Sorrow of the World, 2 Cor. 7. 10. The World in a Theological Sense is in general, whatever is not God; and so even Life it self may be call'd the World. The Apostle James puts the Theological No­tion of the World out of dispute, in that famous Text, wherein he describes the pure Religion to be a keeping of ones self unspotted from the World, Jam. 1. ult. So then the Apostle St. John means, If any Man love any created Being, or cleaves to it, more than God, or prefers it before him, he is a Lover of the World, and consequently no Lover of the Father.

MEDITAT. V. Of the Noble Affection of Love.

IF any Man love, &c. The Noblest Affection that God hath endu'd the Sons of Men, yea, or the Angels of Heaven with, is Love. For when that blessed Being was minded to copy out Himself upon the rational Creature, He made it apt to love, as He Himself is Love. God is Love, and the power of Loving, is his Image. However, Liking, and Lust­ing, and Appetite, belong to Beasts, Love properly belongs to the rational Creature: neither can there be any proper Love, without understanding and choice. And those Species of the rational Creation that are most [Page 10] able to love, or able to love most, are the most Noble and Divine. Love is the Union of the Soul with the Object beloved, and makes it as much one with it, as it's possible to be with a thing that is not our self.

Now how shameful a thing is it, that such Noble Affections should match themselves so basely; espe­cially when such an excellent Object is in view! The Daughter of a mighty Prince chusing a Scullion Boy for her Husband, is not so unseemly a sight, as the Soul of Man enamor'd of the World: neither is the Eagle catching Flyes, or the King of Israel hunting a Flea, so ridiculous. The Prodigal Gentleman turn'd Fel­low-Commoner with the Swine; or great Nebuchad­nezzar herding himself with the Oxen, is not so ab­surd. The beautiful Sun indeed, in its kind Conde­scension, doth visit the very Dunghils, (as the glo­rious God is said to be even in Hell it self) but will not lodge his Beams there. But (alas!) this Noble Off spring of Heaven, the rational Soul, how fa­miliarly doth it lodge and lie down with the World, and rest in the Embraces of that which is not God! A Debauchery every whit as abominable, as a Humane Body lying down before a Beast.

Our Bodies indeed are a part of the Machine of the World; and it is no great wonder if they be delighted in it, as the Beasts are: But for Souls and Spirits to immerse themselves in, to unite themselves to material Objects, and mundane Things, is as odious and as monstrous to behold, as the coupling of living Men to dead Bodies, which the Poet describes as a great piece of Cruelty in the Tyrant Mezentius.

The style of the Prophets makes it an Argument of extreme Desolation, when filthy Birds and Beasts do rest in a Land, when wild Beasts of the Desart lie [Page 11] there, when their Houses are full of doleful Creatures, and Owls dwell there, and Satyrs dance there, and wild Beasts of the Wood cry in their Houses, and Dra­gons in their pleasant Palaces, as the Prophet Isaiah elegantly expresseth it, Isa. 13. 21, 22. when the wild Beasts of the Desart meet with the wild Beasts of the Islands, and the Satyr cryes to his Fellow, the Shrich-Owl rests there, the great Owl makes her Nest, and lays, and hatches, and the Vultures be gathered every one with his Mate, as the same Prophet expres­seth it, Isa. 34. 14, 15. Filthy Affections do certain­ly argoe a desolate Soul, forsaken of God, and for­lorn; and do extremely desile that which was once, and ought to be the Temple of God. And what shall be the Portion of these Profaners, the Apostle Paul tells us, 1 Cor. 3. 17. If any man defile the Temple of God, him shall God destroy.

MEDITAT. VI. Of the Love of the World.

YET we must consider, what this Love of the World is, that is so dangerous. And here sure it must be granted, even by the devoutest Lovers of the Father, Negatively:

First, That it is not every kind glance toward the World that is it. If so, we may well stand and won­der, and ask with the Disciples of old, Who then can be saved? Although one may apply our Saviours words hither, and say, If any Man look upon the World, to lust after it in his heart, he hath committed Adul­tery with it: Although Discontent, nay, even the very rathering of Things is to be suspected; yet cer­tainly it is too severe to determine every single fond [Page 12] glance toward the World, to be this damnable love of it. There was a famous time, wherein the Sons of God beheld the Daughters of Men; and I think there will be no time, wherein they will be perfectly blind to them: whil'st we carry about with us these Bodies, it is to be feared that the Beauties and Gayeties of this World will be creeping in at our Senses or Fancies, and more or less infesting and infecting our hearts.

Secondly, That a moderate seeking of the World, so as to provide Things honest in the sight of God and Man, is not it. If it were, as the Apostle speaks in another Case, We must go out of the World: For we see there is no living in it, without some degree of caring for it.

No, it must needs be an immoderate, an excessive Love that is so dangerous and fatal. If it be ask'd, When that is? I answer, Whenever it prefers the World, or any thing therein, before God and that which God is.

Alas, then every single Act of Covetousness, where­in the World is preferred before God, is Vicious! Yes, so it is, and pernicious, and necessarily to be repent­ed of. And if it be a Temper, it is that damnable Love of the World here spoken of. This Love must be predominant, and it must be a Temper, or else it cannot denominate the Man a damnable Lover of the World. Lot committed Incest, and I doubt was drunk too; but I do not think the love of Wine or Women was predominant in him: David committed Adultery, but I do not think that he was of an Adul­terous Temper: But they that are carried by a predo­minant and habitual Love of the World, are the Lovers of the World here spoken of; whether they be the Co­vetous, whom God abhorreth; or the Proud, whom he resisteth; or the Voluptuous, who are dead to the living Lord

MEDITAT. VII. Men are to try themselves by their Love.

IF any Man love, &c. It seems that God doth esti­mate Men by their Loves, not by their Impulses, nor their Professions; not by their Words, no, nor by their Actions neither. For although it is true, That pure Affections, will ordinarily produce pure Actions; and that as Faith worketh by Love, so Love sheweth it self by Works; yet Actions materially good, do often prom a Principle not Divine and Pure, but Carnal and Corrupt: Therefore the great [...], and Tryes of the Reins, visits and views the hearts of Men, and from thence he values them. It doth not only appear from this Text, but indeed from the whole current of Scripture, that the Estimate that God makes of Men is from their hearts. Hence it is that we read so often concerning such and such men, that they had such and such Faults and Failings in their Conversation or Go­vernment, yet nevertheless their hearts are perfect with the Lord: And other men were thus and thus spe­cious and zealous in their Conversation, yet their hearts were not perfect with the Lord: And of others, that they were very formal and forward Professors, but in the mean time their heart went after their Covetous­ness. It were endless to shew the special regard that God has to the hearts and affections of men.

And ought not we to estimate our selves, as God estimates us? If any man love, &c. This sure is the chiefest, and, one would think, the easiest thing in the world to be known.

It is, without Controversie, the chiefest thing, and most material for Man to know concerning himself, [Page 14] what he loves best. If I know that God is the Supreme Good, and that it is my greatest Duty and highest Perfection to love him best; it must needs follow, that it is my greatest Concernment to know that I do so: For if I once attain to this understanding, I will not be beholden to any Fortune-teller, to acquaint me with my future condition in this World; nay, I will thank no Divine, to fore-tell me my condition in an­other.

Man has nothing Better than his Affections, nothing Nobler than his Heart. Love is better than Benefi­cence: Lazarus in being able to Love, had a nobler Portion than Dives in being able to Give: And shall this Heart, this Love be given to the World? A Man may converse in the World, and be concern'd about it, and yet not love it; that's well, that may comfort us: But a Man may also know God, talk of him, pro­fess him, perform many Duties to him, worship him with much Pomp and seeming Sanctimony, and yet not love him; that may startle us.

It is easie, in all other things, for a Man to tell what he loves best: Cannot every man tell, what Dish of Meat, or what Sort of Drink pleases him best, or what Neighbor he prefers most? And it is not a won­der that Men should not know whether they love God, or the World best?

Is't not a wonder that Men should be so mad or blind, as not to see themselves Lovers of the World? Surely the heart of Man is deceitful, and that not only to other Men, (as some would have the meaning of the Text to he) but to himself also. I never yet knew a Man that would confess himself to be covetous, though all the Symptoms of Covetousness were upon him: Though the Plague-spots and Sores are upon them, yet [Page 15] they will not confess themselves to be infected. To undeceive (if it may be) the Lovers of the World, is the design of the Publication of these Meditations.

Lord, be merciful unto its, and suffer not our hearts to be hardned through the deceitfulness of sin!

MEDITAT. VIII. Of the Extent of Worldly Love.

IF any man, &c. Methinks this Phrase supposes that all sorts of Men are subject to this Evil, and liable to this Disease. And indeed the more I think of it, (whether the Text suppose it or no) the truer it seems to be. When I consider great Men, I do not see that they are so above the World, as to despise it: neither are the Poor so below the World, as to despair of it; as it is in some Cases. No, all sorts of men are subject to this Plague, nothing secures us from it. Riches do not; it should seem by the Psalmist, that the increase of them rather causes Men to set their hearts upon the World; If Riches increase, set not your he [...]ts upon them: Poverty does not; the poorer, the prouder oftentimes, and sometimes the covetouser too: Holy Orders do not; witness the greediness of the Clergy of all Churches: Retiring into a Monastery cannot; as the many unclean Practices committed there will testi­fie: Holy Profession, or an early resolution in Baptism cannot; witness the multitudes that fight under the Worlds Banners, who then protested to fight against it to their Lives end.

It is a close Evil, or Devil rather, and is found in company with Learning, with Inspiration, and the Spirit of Prophecy, as in Balaam; in company with Prayers and Sacrifices, as in Saul; in company with Fortitude, as in Jeroboam; in company with Zeal and Profession, as in Jehu; in company with legal Righ­teousness, much Gravity, Demureness, seeming Self­denial and Maceration, as in them, who in the Gospel are said to love the praise of Men, more than the praise of God. It is found in conjunction with Circumcision; neither is it washt away by that Ordinance, that is cal­led a putting away of the filth of the flesh.

But if we will come to a strict Examination, we must consider Man in his Moral, and in his Political Capacity: And this (God willing) I intend to do in its proper place.

MEDITAT. IX. Of the Evil of worldly Love.

IF any man love the world, the love of the Father is not in him. Lord, what a terrible thing is this that is predicated of so small a fault! He doth not love God! Why what could have been said worse of him? If a man do not love God, he is as bad as a Devil; he is cursed with the chiefest curse; If any man love not the Lord Jesus Christ, let him be anathemamaranatha. Who would believe that so fearful a thing should be predicated of so small a matter! If he had said, If any man blaspheme God maliciously, oppose him spitefully, commit Murder, be rebellious against all Superiors, beastly in all Behavior, dwelleth in all Pride and Ma­lice, or the like, then it had been likely enough that he should be esteemed a hater of God: But to say, If any man love the world, the love of the Father is not in him; Who can believe this? Is it so great a matter to love the world?

Yes, from the Predicate, we may infer how great a matter it is. The Spirit of God would not have pre­dicated this of a thing of an ordinary size, every body declares against the sins of the Flesh, rails at Drunken­ness, Adultery, Murder, Injustice, Extortion; every Body brands Thieves, and such like People: But the sins of the Spirit go unespy'd, and damn mens Souls more effectually.

See how damning a thing it is to misplace affections. Oh how sadly is the world mistaken! How weakly do men judge! How many will find themselves in Hell shortly, who had hoped that they were in the Suburbs of Heaven! The common cry is, A very good man, a very honest man, a civil good-natur'd Neighbor; but a [Page 18] little with the closest, Paulo attentior ad rem. A small fault they think. But is Idolatry and Adultery a small Fault? This love of the world is really they: one had as good bow down before a graven Image, as love the world.

It is very observable how the Commands of the Gospel are mostly calculated for the regulating of the affections of Love, Care, Joy, Grief; and how it for­bids and inveighs against the sins of the Spirit, Pride, Malice, Distruct, Envy, Covetousness, and the like.

The renovation of the Will, and regulation of the Affections, is the great work of Regenerating Grace. It is paltry Pharisaism to mind paying of Tythes, and to neglect the love of God.

Say not, oh say not, it is a small thing to love the world, but say, oh how it defiles, how it exposes, how it damns, what Idolatry, and Adultery, and Blasphemy is it! Arise, O my precious Soul, fully not thy beaut­ful wings, by resting upon so filthy a Dunghil, by prey­ing upon so loathsom a Carrion!

How evil and abominable the love of the world is, I shall have occasion to consider more particularly, in some future Meditations.

MEDITAT. X. Of the Inconsistency of the Love of the World, and the Love of God.

IT seems to be the plain Doctrine which the Apostle teaches, That the Love of the World, and the Love of God are inconsistent. God and Mammon cannot cohabit: there is no serving of two Masters, especially being contrary the one to the other. What communion hath light with darkness? The reason of the incompa­tibility and inconsistency, seems to be laid in the oppo­sition, [Page 19] Contraria mutuo se pallunt. The same Fountain cannot send forth sweet waters and bitter. Here the reason seems to lie in the limited, straitned nature of the Fountain. The narrow heart of man cannot contain two such Guests at once. If the world be got into the Inn, the Chambers of the Soul, Christ must be cast in­to the Stable. The same Soul cannot at once send forth the sweet aromatick Breathings of Divine Love, and the nasty, noisom stench and exhalation of earthly Love. How should such a limited Agent perform two such contrary Acts at the same time?

But what, May not a Man love God well, and love the world well too? No: no man loves God well, but he that loves him belt. He only loves him aright, that loves him with all his heart. There cannot be two Bests: One cannot love God with all his heart, and the world with all his heart too.

But may not one love God best, and yet love the world? No: For if you love the world unduly, you do not love God best; and if you love God best, then your love of the world is not the undue love here for­bidden.

The pure and conjugal Love admits no Rival; Tha­lamus non patitur consortes. There is an Essay, no doubt, to compound the matter, and to make a medley, and this medley, I fear, is the Religion of the most. It is too evident, that they entertain the world chiefly; yet in good manners they would allow some room for God, some little room, upon a Sunday or an Holy­day, or perhaps at some other times, in some easie and cheap things. The Whore in the Comedian was content to entertain two: the one indeed she properly lov'd; but because the other gave her Presents and good Gifts, she was content that he should Haerere in aliqua parte saltem apud eam, some little corner of her [Page 20] house she would allow him too. It is as certain a sign of a whorish heart, to prostitute it self to two, as it was of a false Mother to admit of the division of the child.

The world indeed has no title at all to the heart of Man, and therefore modestly desires only a little part, an inferior love, a subordinate love: But together with this seeming Modesty, the Witch is very cun­ning, for she knows that that part will go night to bring in the whole, and that God will reject the whole Mess, if any part of it be defiled. But God has a right to all, and therefore demands all or none; he will not take up with a corner of the heart. The love of God fills the Soul where it comes, as the light fills the Fir-mament.

MEDITAT. XI. Of the Evil of not loving God.

THE love of the Father is not in him. Look about you all you that love the World! Nay rather let us all look into our selves; let us fear and search lest we be found lovers of the world: for here is the dreadfullest Predicate that ever was pronounced, the blackest brand that can be lay'd upon a rational being; such love not God. He had almost as good have said, They hate him: For indeed saving a little Philosophical Nicety) it comes all to one. He that is not for us is a­gainst us; and yet more plainly, The friendship of the World is enmity against God.

Now if we consider that it is the most Natural, Ne­cessary, Reasonable, Easie and Excellent thing in the World to love God; and that it is the foundation of all other duties, it will the better appear, how sad a Character this is, The love of the Father is not in him. I will but glance upon some of these in this place, and reserve the rest to anotner

MEDITAT. XII. The love of God is most Natural.

IT is most Natural for man to love God. However it is true, too true, that, considering man in his state of Apostasie, sin is most natural to him; yet if we consider man as a rational Being only, abstracting him from his depravation; vertue, particula [...]ly the love of God, is most natural to him; and all sin, par­ticularly worldly love, unnatural and alien to him; which the Scripture plainly signifies, when it tells us so often of the defilements of sin: Now we know that what defiles, must needs be alien to that which it de­files.

To love God was the duty of man before the Gospel was given, yea or the Law either; necessarily result­ing from the relation between the Creature and the Creator. It is most agreeable to the dictates of Nature: though it be so sadly depraved, it has not quite put off its Essence. For what are Honour, and Reverence, and Adoration, but Love exalted, Love determin'd to a Su­perior Object? And this the Heathens always thought just and equal to give to their Gods.

It is as natural for the soul to love, to cleave to some­thing without its self, as for the Ivy to cling to the Oak. The Soul naturally understands its own indigency; and therefore goes out to one thing or other to find rest; though through her Apostasie, she is mistaken in her object, and fancies rest, where it is not: Which in­deed is rather Blasphemy than Atheism. The love of a Superior Object, of a Centre, is so natural, that it can­not be separated from the very constitution of the Soul: That Centre must needs be some Superior Being, and more excellent than it self: And what can that be but [Page 22] God; or what besides him can be sayd to be more ex­cellent than the Soul it self? God is remotely concern'd in the pursuits even of the Covetous and Ambitious; howbeit they mean not so, and therefore their in judi­cious tendencies are no thanks to them, nor will ever make them happy.

To love the Lord our God with all our heart is the great Commandment indeed; it is the Law of Nature, inlay'd in the very constitution of the Soul, belonging to all men in all ages of the world.

MEDITAT. XIII. Of the Easiness and Pleasantness of Loving.

TO love is Easie, Cheap, and Pleasant. It is Easie, it equires no Pains, it breaks no Bones. Whatso­ever Curse lies upon all sublunary provisions, we may eat the heavenly Manna without sweat. Those Devils the H [...]athenish Gods, requir'd painful Services indeed sometimes, Herculean Labors: But the true God re­quires our Love, he takes it as the most acceptable Sa­crifice; so acceptable, that it shall stand in stead of all other Duties, where they cannot be perform'd: He that is dumb and cannot pray, deaf and cannot hear, blind and cannot read, so poor that he cannot give, so close shut up that he may not receive, shall yet be well ac­cepted of the Father, if he can love. Christ Jesus has a Yoke indeed; but it a Yoke of Government, not of Punishment; it is not galling to the Necks of his Disciples, My Yoke is easie. He has a burden too, but it is light; Christi sarcina pennas habet.

To love is Cheap, it costs nothing. Love indeed will grudge no cost, will stick at no charge if it be requir'd: but there is none requir'd to the exercise of Love. she best way in the world for a poor man to be happy. [Page 23] (as we read the poor Woman was, whose whole Inven­tory amounted but to two Mites) and indeed a readier way for the Rich, than though they should lavish Gold out of the Bag, and make Oblations of Rams by thou­sands, and Oyl by Rivers. For what cares the self-suf­ficient God for these things. What doth the Lord thy God require of thee, but to love the Lord thy God with all thy heart, and with all thy soul? Deut. 10. 12.

To love is pleasant. The very acts of Love are pleasent to him that exerts them. They had a dismal way of serving their Gods of old time, in an extatick frantick manner, cum sacro horrore; as Baals Priests, cutting and slashing themselves, or as the Priests of Apollo or Bacehus, swelling, raging and distracted. Lu­cane, I remember, somewhere in his Pharsalia de­scribes the Devotion that the Massilians pay'd to cer­tain dreadful deities which they Worshipt in a dark grove, so terribly, as would make one wish to get as far off from such Deities as possible: Nay he tells us that the Priest himself that went to Atone them, was afraid of nothing more, than lest he should meet one of them, lest they should draw night to him in his draw­ing nigh to them.—Dominum (que) timet deprendere luci.

But love, divine love, the love of God, is serene, compos'd and sweet, pleasent in its very actings, ra­vishing the Soul that exerts it, who takes just so much pains in loving, as the Rivers do in running, the Wind in blowing, or the Sun in shining.

Good God! How infinitely and astonishingly kind and gracious art thou to the Sons of Men; all whose very com­mands consist with our ease, and are calculated for our pleasure! Lord, what can be more pleasant than to love, to love that which is infinitely lovely! What can be safer, then to trust in Almighty Power! What easier, sweeter [Page 24] way of living, then to cast all our care and lay all our burden upon infinite Wisdom and Goodness! What more sweet and cordial than to hope in infinite Mercy and Ve­racity! These Oh these sweet things are the matter of thy Law! And Oh thou that hast to mercifully accom­modated thy Laws to my pleasure, mercifully accommo­date my Soul to thy Laws, that I may take pleasure in them.

MEDITAT. XIV. Of the Excellency and Necessity of the Love of God.

THe Love of God is Excellent and Honourable; it puts a Beauty and Lustre upon the Soul. This beautifies, dignifies, glorifies, yea, and in a sense, deifies the Soul, uniting her to God, and so making her one with her Maker. As Worldly Love dishonours and defiles; as he that is joyned to an Harlot, is one with an Harlot, even a Limb of a Whore; and he that is joyned to the World in Spiritual Adultery, is a Limb of the World: so he that is joyned to Christ is a Member of Christ. The Soul acts most nobly, exalts it self most bravely, when it spends its powers upon the supream good. If there be any Apotheosis of Souls this is it. The Saints are the most excellent of the Earth; and this is the Character of Saints, that they love God: Love ye the Lord all ye his Saints.

Of this I shall have occasion to enlarge my Medi­tations hereafter. I will therefore proceed to think a little of the absolute necessity of the Love of God.

The Love of God is so necessary to the happiness of Souls, that no Soul can be happy that hath it not pre­dominant in him. The precept makes it necessary, which commands it in both Testaments, and that over and over again, and that as the principal Duty [Page 25] of Man. It is a Commandment, nay, it is a great, it is the great Commandment, as our Saviours words are translated, Matt. 22. 38. Now after all these inculcations, can we imagine that God will dispense with this; nay, with the leave of the Popish Casuists be it spoken, he cannot: for it is a necessary means of Happiness: God himself cannot make a Soul happy that hates him.

Considering the constitution of the rational Soul, it is impossible that any thing should be his happiness be­low Communion with God: Now there can be no Communion, no Converse without Love. Can a Soul dwell with him for ever, and be happy in so doing, that does not love him? Ye hated me and cast me out, says Jephthah: Certainly the haters of God, do ips­facto, cast themselves out of the presence of God.

MEDITAT. XV. Why called the Love of the Father.

THe Love of the Father is not in him. But why the Love of the Father rather the Love of God. This seems to be done on purpose, and to be more ele­gant and emphatical, than if he had said the Love of God. For it is a great aggravation of this unnatural sin, the love of the World. Father is an endearing Relation, as appears by many Texts, but methinks by no one more than that which proceeded from the Mouth of Christ, and is now in the Mouth of every Christian, Our Father.

God is fully ou [...] Father, yea, and Mother too the words both of begetting and bringing forth, are ascribed to him; of him we are begotten and brought forth. Were it not monstrous, that a Man should [Page 26] prefer his Horse or his Hounds, and the Lives of them, before his Father: provide for them and let his Father starve? More Monstrous it is to prefer the World before God. Moreover, The Father seems to be put elegantly in opposition to the World. As if one should say, What love the World more than the Maker of it?

The Moralist (I think it is Cicero) some where inveighs against the absurdity of those Men, that a­dore Images, and do not rather admire and reverence the skill that made them, and the Ingenuity of the Carvers and Painters. God is the Father of the World (the Father, as well as our Father) the Father of Light, the Marker of all that is pleasant, profitable, and honourable, the Creator of Riches, the Foun­tain of Pleasure and Honour. So that to love the World rather than the Father, whether he be con­sider'd as our Father, or the Father of the World, is lewd and absurd.

MEDITAT. XVI. Of Mens Apprehensions concerning the Love of God.

IF any Man Love the World, &c. I foresee, that after all that I shall meditate upon this Subject, the issue will be, either that Men will be secure, and never mind this thundering expression, it will not starttle nor make any impression upon them; or they will a little open their Eyes, and inquire into them­selves, and ask, whether they be lovers of God or of the World.

I foresee the greatest part of Men into whose hands these Meditations shall fall, will be secure and un­concern'd, as they are under the weightiest Doctrines, and loudest Thunders of God. It is the Nature of [Page 27] worldly Love to stupifie, it drowns in perdition, it choaks the Word, it makes Men Blind and Bold, Senseless and Secure. It Stiffles, Choaks, Deadens, takes away all Heart, and turns Men into meer lumps of Earth.

But perhaps there are others, some others, that will inquire. Well, be it so: yet I suppose that the power of Self-love is so great, that the inference they will make, will be one of these two; Either Oh, I love God, and therefore am not a lover of the World; or Oh, I am not a lover of the World, therefore I love God.

MEDITAT. XVII. What it is to Love God.

BUt possibly there may be some ingenious Inquirer, that with Philip, will ask and say, Shew us the Father and it sufficeth. To him Christ answered, Have I been so long with you, and sayest thou, shew us the Father? As if he had said, the invisible God is seen in me; I am the Image of the Father. So I say to these, God is invisible, but the Image of God is visible in the World.

The Image of God idneed is seen in the whole Creation, and the Power, Wisdom, and goodness of God, are to be observed and admired therein.

But especially it is to be admired in Man. Man is more especially the Image of God; and if we say we love God, whom we have not seen, and love not our Brethren whom we have seen, we deceive our selves.

More especially it is to be observed in good Men: Therefore is the Love of God so often described by the Love of the Brethren, and of the Saints.

But principally, True Goodness is the Nature of God. God is Goodness, Truth, Love, Holiness; [Page 28] and he that loveth the World more than these, is the Idolater and Adulterer here spoken of. If any Man habitually in his Judgment or Affections, prefer the Pleasures, Profits, or Honours of the World, be­fore Righteousness, Goodness, Truth and Holiness, he is dead accursed.

I suspect that the Love of Christs Person is mostly a Notion amongst Men: To follow his Example, to imitate his Graces, to copy out his Perfections, is to Love him. For although we have not heard Gods Voyce, nor seen his Shape at any time, yet if his Word abide in us, we love him, John 5. 37, 38.

He that loveth Christ must keep his Command­ments: If any man therefore prefer the world before the Commands of Christ, before the favour of God, or the peace of his own Conscience, so far he is a lover of the World. The son of the bond-woman, and of the free, cannot cohabit: fleshly wisdom, and the grace of God, cannot at the same time predominate. The love of God is a nature, not a rapture or extasie, much less a Mechanical thing, Acted only upon the Stage of Fancy.

MEDITAT. XVIII. Of the false love of God.

BUt what, is the love of the world so pestilent, so malignant, so poysonous, that no love of God will grow by it in the same Soul?

Yes, there may be a great deal of spurious love, love of a false kind, more properly called flattery than friendship. Men may fancy they love God much, and may cry, God forbid but they should love him above all things. Perhaps there may be some true love in a weak degree; true I mean in opposition to dissembled, [Page 29] Physically true (for why may there not be a true love, that is not saving?) But he that loves God aright, as the supream good, must needs love him with a supream and superlative affection.

But be it true or no in a Physical sense; that love of God is not highest, doth not prevail nor predominate, that is easily crusht, cast out, gain-said. If the Tares get above the Corn and smother it; if the cares of the world choak the word, those tares and cares are par­dominant.

The men of Keilah made love to David, perhaps they had some real kindness for him; but their kind­ness for Saul was greater: so that if he offer'd himself, they would cast forth David and his men.

The love of God and the love of the World are in­consistent. And that appears from the nature of the objects, which are contrary the one to the other: As also from the nature of love. If any man love the World, must be understood of a prodominant love; then the love of the Father is not in him, must be understood of a predominant love also. God being the chiefest good, the love of him must be the highest and strongest, or else it is not such as the object requires. If a Woman love her Husband well, yet if she love him not above any other man, she does not love with a right conju­gal love, which ought to be strongest of all others. The proper and acceptable love of God must needs be predominant, otherwise it is not fitted to the na­ture of the supream good: Now it is impossible there should be two predominant loves in the same Soul at one and the same time.

MEDITAT. XIX. Of Predominant Love.

BUt it will be askt, what goes to make a Predomi­nant love?

Love, yea even the love of God, is capable of in­tention and remission. There are those that depart from their first love in a great measure. The Spouse was one while sick of love, another while so lazy and languid, that she would not so much as arise to open to her beloved when he knockt. Particularly, by how much worldly love prevails, by so much Divine love languisheth and is invalidated. They are like the hou­ses of Saul and David; the rise of the one is the fall of the other, and they cannot be both supream in one Is­rael. They are like a pair of Scales in this, as the one rises, the other falls; but they differ in this, that they are never equally poys'd.

A Predominant Love must be most intense in degree, habitual and durable.

The intenseness of the love of God is so describ'd, as I never read any thing like it, Luk 10. 27. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, with all thy strength, and with all thy mind. How many Alls are here? And yet if we had ten thou­sand times more powers and principals, we ought to love God with them all too: It is an emphatical tran­slation of that elegant Text of the Apostle (Rom. 5. 5.) The love of God is shed abroad in our Hearts; which if I might Periphrase upon in Scripture Phrase, I would call it a covering of the Soul, as the Waters cover the Sea. The Soul of a lover of God seems to its self too scant to comprehend the supream good; wishes its self wider and larger. Oh that one would give me the large [Page 31] heart of an Angel; oh that God would fill up all my capacities, and make me yet more capacious; oh that he would take up all the room in me, and oh that he would make for himself more room in my Soul, than yet there is, to entertain him!

And certainly this Predominant Love may be discern'd: If I know not what I love best, I know no­thing. Why may I not as well know whether I love God or the World best, as I know whether I love bread or husks best? By what we constantly choose, when things come in competition, we may know what we love best.

But may not the palate of the mind be so alter'd or vitiated (as well as that of the body) that what I choose at one time, I may refuse at an other, and prefer its contrary or disparate? Yes certainly: In every single wilful deliberate Act of Covetousnes or Impatience, worldly love does predominate pro hic & nunc: But it will not denominate the man a lover of the world except it be habitual.

MEDITAT. XX. Of Habitual love.

THe love that is so predominant, as to denominate, must be Habitual. But may not an habitual lover of the World be converted into an habitual lover of God? Yes sure: This is the conversion that the Gospel speaks of. To turn men from Idols to the ac­knowledgment of the true God is not a saving conver­sion. To turn them from the commission or love of some single sin of the flesh, as Drunkenness, Whoring, Swearing, is a partial, but not a saving Conversion. The great and saving Conversion lies in changing the Temper, the Nature, and introducing Divine Habits.

The habit of worldly love may be destroyed, and is destroy'd in all sincere Converts. The habit of Divine love may be interrupted in its Acts, weakened in its Vi­gor, but shall not be quite destroy'd. We read of some indeed that they had left their love, (Rev. 2. 4.) But it does not appear that they had quite lost it: or if we will say that they had lost it, yet it was not it, but some degrees of it that they lost; not their love but their first love, or some degrees of that love which they had at first. I know not what should hinder, but that every truly regenerate and habitual lover of God, may make the same challenge as the Apostle did, What shall sepa­parate us from the love of God? If it be said that the love of God towards his Elect is immutable and indefe­ctible, but so is not theirs towards him: One may well reply, that consequently the love of the Elect is lasting, everlasting too. If it be true, that whom God loves he loves to the end, and that he loves none with this peculiar love, but those who love him, it will fairly follow, that their love is endless too.

MEDITAT. XXI. Lovers of the World willing to be deceiv'd.

ANd now methinks I see the secure world stand un­concern'd, every one blessing himself, Oh I am not this accursed lover of the world. I do indeed now and then prefer the world, my gain, my pleasure, my reputation before God, and the observation of the dictates of my own Conscience, as I perceive all men do, but I do not make a constant custom of it; I have no habit of it.

But hark a while, though it be but in one single Act that thou preferrest the World before God, or in [Page 33] a sin committed now and then, yet glory not, ac­count it not a light thing. It is something sure, and indeed enough to humble and amaze all Men upon Earth, to be now and then guilty of such folly and filthiness, such Blasphemy, Unrighteousness and Idola­try, as this is, to be but once guilty of preferring the Devil before God.

But examine, Oh look inwardly, Do not these acts proceed from an habit, these sprouts from a root; we had need to search narrowly, and examine strictly; for if we be mistaken here, we are mistaken indeed, fatally, everlastingly mistaken.

The worldly mind generally denies and palliats its worldliness. Men are generally asham'd to be call'd worldly minded men, and very loath to believe them­selves to be such: notwithstanding which, it is most certain that there are many such; so that somewhere there will be found a deadly damning mistake.

MEDITAT. XXII. The Lovers of God most sensible of their Worldliness.

ON the other hand, the heavenly mind, the habi­tual lover of the Father is most sensible of, and complains most of his own worldliness.

Lord, How little do I discern this Disease, or lay it to Heart in my self? How little do I mourn over it in others, where it is apparently praedominant, notwith­standing it is so deadly?

If I be not a predominant lover of the Word, yet (alass!) in how many single acts have I given pre­ference to it, every one of which was horrible disloy­alty and treachery▪

Alas, How early, how earnestly, how eagerly, have I pursued the World in my Thoughts, in a [Page 34] whole train of Thoughts, from morning to evening! How unseasonably too has it put it self into my Me­ditations, how boldly intruded into my Devotions; how sawcily thrust in it self, to interrupt my com­munion with Heaven, with an impudence and im­portunity exceeding an Harlots Fore-head!

Wo be to me, if thinking more, if speaking oftner of this World than of God, be a certain mark of a predominant lover of the World; who then could be saved! Yet when I consider, that where the treasure is, the Heart will be also; and again, that out of the abundance of the Heart the Mouth speaketh; how can I chose but be asham'd and afraid.

Lord deliver me from looseness of Spirit, from earthliness of Mind, from meanness and ordinariness of Temper and Conversation! Oh wind up my Heart to Heaven, let my Converse be there and with thee! Imploy my Mind in contriving, my Soul in exerting acts of Love; fill my Mouth with thy Praises, and let Holiness to the Lord be written upon all my Actions and Enjoyments.

Oh how are the mighty fallen, the high sunk down into a most mean and miserable condition! How is the Gold become dim! How shamefully does the noble Humane Nature embrace a Dung-hill, and the Souls that came out of the blessed Creators hands purer than Snow, have contracted a Visage blacker than a Cole!

Good God, I believe, Oh help my unbelief! I love thee, Oh pardon my want, my weakness of love; and shed abroad thy love in, and quite over my dry and parched Soul! Rather take from me whatever takes any part of my Heart from thee, th [...] that I should be a partial, an imperfect, an unsincere lover of God!

MEDITAT. XXIII. Notwithstanding Mens Self-deceivings, there are many Lovers of the World.

ANd because no Man will confess himself to be a Lover of the World, are there therefore none such? Has the Apostle suppos'd an Impossibility or a Non Entity, when he says, If any Man love the World, &c. or are Men therefore not of the World, because they say they are not of the World? Whether it be meet to hearken unto God, and believe him, or Man, let us now judge.

We may easily suppose Man to be bribed and blinded in his own case. What the judgment of God is we shall soon discern in his Word; by which we may briefly examine all the Ages of the World.

The primitive state of Man, no doubt, was a state of pure and Divine Love. As the Creator is said to take pleasure in the workmanship of his Hands, so doubtless the rational Creature delighted himself in his Creator; and in him only admired himself and the rest of the Creation.

But this lasted not long. Alas, how soon did the worldly Spirit begin to prevail! Cain the Heir of the World chose the World for his portion; and the love of the Father (his Grandfather) was not in him. For if a Man love not his Brother whom he hath seen, how can he love God whom he hath not seen.

The Old World neglected Righteousness and the Preacher of it. We read what their main study was; they were intent upon Marrying, Building, Planting, and such like sensual entertainments, and chose that part, till they were taken away from it. If we con­sider the Antediluvian World, we shall find that it [Page 36] had but few Men in it, but who were worldly Men. Next take a view of the World that follow'd the Flood, and resolv'd that the Flood should never follow them, I mean the Babelites and the Men of that Age, the Sensual Nimrods, the Capacious Giants, the Idola­trous Canaanites, Amorites, Perizzites; and the rest of that Herd; and what can we find amongst them but Worldliness, Violence and Uncleanness.

But there was another Seed, and sure that was all Holy; I mean the Children of Abraham, the Seed of Israel; no, it is too evident that all Israel were not Israelites indeed; witness the many hundred thousands that lusted after the Flesh-pots, nay, the very Onions and Garlick of Egypt; that prefer'd their Bondage be­fore the promised Land, and the free exercise of their Religion.

Follow them into that Land, and take notice of their great Idolatry, and other Iniquities committed fre­quently, and almost generally, under the Government of their Judges. Nay, view them under the Govern­ment of their best Kings, and take an account from Da­vid's own mouth, and you will find that even then there wre many that said, Who will shew us any good? or, if you will, in English Metre, the greater sort cra­ved worldly Gods. Not long after the Israelites were so bad, that the poor Prophet thought that he was left alone a Worshipper of the Father.

In the days of the Prophet Jeremiah, rich and poor, and all were so universally apostatiz'd, that by crying a good man up and down the streets of Jerusalem, one was not to be found, Jer. 5. in prin [...].

In the days of the Son of Man, the best sort of Men (reputed) were Lovers of the World, more than of the Father; or if you will have it in our Saviours own words, They loved the praise of men, more than the [Page 37] praise of God; they received honour one of an­other.

And how men stood affected in the following times, his Followers will tell us; one Apostle declaring, That all men sought their own things; and another com­plaining, That the whole world lay in wickedness.

And if the world be so mended in these dregs of time, that none of this Breed are left, we shall need to expect no new Heavens, nor new Earth, wherein dwel­leth righteousness. But (alas!) we are so far from that refinement, that we must still cry out as they of old,

MEDITAT. XXIV. Who are Lovers of the World in general.

THere are then, nay, there are many Lovers of the World: But what Jehu will now appoint us a Sacrifice for the Worshipers of Baal (for they skulk amongst the People) whereby we may discern them. Give them an invitation, an encouragement, lay a bait before them, and we shall find them out.

In general, it is certain, That in the matters of do­ing and suffering, there are multitudes to be found.

In doing, They that account any of the known Commandments of God so heavy, ungrateful, and troublesom, that they wilfully refuse to do them, are Lovers of the World. The Lovers of God do what­soever things he commands them, (Joh. 15. 14.) they follow the Lamb, let him lead them whether he will. Abraham, that Friend of God, is fam'd for his chear­ful obedience in hard and grievous things; as in for­saking his own Land, to go he knew not whither, and in sacrificing his beloved Isaac. Oh severe Command! [Page 38] but oh Angelical Obedience! To the Lovers of God, his Commands are not grievous. Loving Paul, whom the Love of Christ constrain'd, was ready to do any thing, to take any pains, for the Name of Jesus, and the honour of it.

In case of Suffering, They that will not quit all worldly interests, rather than disown Christ, or wilful­ly and deliberately violate a known Commandment, are Lovers of the World more than of God.

Sufferings try men: If ye seek me, if ye cleave to me, saith God, let these things go, leave your hold of the world, quit your worldly interest. This is so fre­quently inculcated in the Gospel, that it seems needless to bring any particular proof. Those famous general Texts are enough, if they be but glanc'd at: If any man take not up his Cross, he cannot be my Disciple. If any man will not deny Father and Mother, House and Lands for my sake, he is not worthy of me. If a man will not cut off his right hand, and pluck out his right eye for Christ, he is not a Lover of him.

MEDITAT. XXV. Of the Lovers of the World more particularly.

BUT because dolus latet in universalibus, I will consider more particularly, that if it may be, some one or other may be convicted.

If any man love the world, the love of the Father is not in him.

I will consider the World in a Physical, and in a The­ological sense; Man in a Moral and Political Capaci­ty; and God under all those Notions in the 17th Meditation.

Consider the World in a Physical sense, and it is certain, that whosover loves, admires, enjoys the [Page 39] World, and the Beauties thereof, in a way of opposition to God, or competition with him, or indeed separation from him, is not a right Lover of the Father.

However beautiful the Fabrick of the World is, we ought not to love it in opposition to God, not esteem the Creature in a way of derogation from the Creator. It's true, a Man may (with Jannes and Jambres) say, Digitus Dei est hic, and seem to own the goodness and power of God in the Creation, and yet be a meer E­gyptian: But yet no true Israelite will say, Digitus Dei non est hic; no Lover of the Father, will exalt the power of natural causes so, as to exclude the Author of them. It becomes a Royal Society to admire the King of Heaven; and if any man study and admire the World in opposition to God, he is an Atheistical Lover of the World.

He that loves the World, or values it in competition with God, is (at least) a false Friend of God; and acts, as if he would set the Creature at variance with the Creator.

Yea, he that loves the Creature in a way of distin­ction or separation from God, is, in a degree, unspiri­tual, and in some sort of bondage.

Men are commonly proud of much knowledge; but the Apostle speaks of some that are proud, and yet know nothing, (1 Tim. 6. 4.) So were those Philo­sophers that knew not God in the world, nor appre­hended the invisible things of him, by those make­ments of his, that they took so much notice of.

MEDITAT. XXVI. Of the inordinate Love of Life.

COnsidering the World Physically, I must a little me­ditate upon Natural Life, as a Physical Good. I [Page 40] need not employ my thoughts about the lawfulness of a subordinate Love of Life, a Doctrine easily enter­tain'd, without the assistance of any Arguments or Mo­tives; but I will here meditate upon these three fol­lowing Positions.

• First, If any man love this Natural Life more than Truth and Righteousness, that he would rather chuse to live sinfully, than not to live, he is a predominant Lover of the world.
• Secondly, If a man be not willing to lay down his Life at the Will of God, he is a Lover of the World.
• Thirdly, If any man be content to spend his Eternity in this world, though it were in a sinless state, but im­perfect, he is not arriv'd at that degree of Divine Love as becomes us to aspire after.

Concerning the first of these: It must needs be confest, that the Devil guess'd shrewdly, that Job, as good as he was, would quit his integrity, at least to save his Life; go about to take that from him, and he would quit that patience and submission that he had shew'd in his other Losses. And, oh God, How many have quitted their Integrity, to save their Lives! How ma­ny have prostituted their Bodies in Acts of Adultery, their Souls in Acts of Idolatry, to preserve the Union betwixt Soul and Body! How many cowardly Soldiers of Christ, to save their Lives, have over-run their Co­lours, forsaken their Profession, renounc'd the Truth! It is said that the Papists, in the Irish Rebellion, made some to renounce the Truth, to save their Lives, and then killed them. A complete Murder indeed, to kill Soul and Body at once. How many have deny'd the Lord that bought them, blasphemed, said even to Sin it self, Make me as one of thy hired Servants, put me to any [Page 41] drudgery whatsoevere, so I may but eat Bread and live. These are they that find their Lives in the loss of their Souls, but they shall lose them. Alas! there are too many that will commit any sin, as well as undergo any slavery, to live: Many Jaberites, that to save their Lives, suffer (at least) one of their eyes to be put out▪ I mean, embrace Idolatry in a blind obedience.

And is Life so sweet, as to be preferred before Truth, Righteousness, and Holiness? so sweet, as to be preferred before God the uncreated Life? It is indeed the highest Temptation, as the Devil too truly intima­ted; and they are more excusable that sin to preserve Life, than they that sin to maintain Honour or Estate; but yet inexcusable too. The Church would not do so, Psal. 44. 17. All this is come upon us, yet have we not forgotten thee, nor dealt falsly in thy Covenant.

But did not Peter, to save his Life, deny his Lord? Yes, and Peter was in that Act a predominant Lover of the world. We know how dear it cost him: And if any man will encourage himself by his example, let him be sure of his Repentance, before he venture as he did. Many have deny'd their Lord, and never owned him more; have so run away, as never to return or look back; and that by a just judgment of God, who thereupon gives men up to believe Lyes: and commonly the next thing is, to find out ways to justifie and defend their sin.

To prefer Life before Truth under any Tempta­tion, is a single Act of worldly Love; but being con­vinc'd of the sin, yet to live in it, onely to preserve the Life so stolen, denominates an habitual Lover of the world. Peter saved his Life, by abjuring his Lord; but he did not maintain it so. Yea, some have given back their Lives so feloniously obtained to the flames; have sought out the Executioner, have voluntarily of­fered [Page 42] up their Lives, as being unwilling to keep them upon such base terms.

All that use unjust means to preserve Life, and al­low themselves in the use of such means, are predomi­nant Lovers of the world.

Lord, let me hate that Life, that must be purchased at so dear a rate, as Divine displeasure!

The Kings of Israel, one consulting the God of Ekron, the other the Witch of Endor, are recorded for wicked men, and were sadly rewarded too; both lost their Lives, seeking unduly to preserve them: so true is that of Christ, in more senses than one, He that findeth his Life, shall lose it.

Many things may be quitted to preserve Life: Whe­ther Abraham told a Lye or no to save his Life, or Da­vid sinned in denying his reason before the King of Gath, or the Hebrew Midwives lyed to save the Lives of the Infants, is doubtful; much may be said to clear them all. But that a man may with Abraham, deny himself of the Conversation of his Wife for a time; forsake his Countrey with David, yea, though the House of God were there; that he may make some disguises of himself; that he may use some pretences and excuses, is evident from the example of Samuel, when he went to anoint David; and Jeremiah, when he discours'd the King about rendering up the City to the Caldeans. It is evident, that men may part with their Estates to save their Lives, as in the case of danger of Shipwrack; or with some part of their Liberty, as Christ quitted his opportunity of teaching the People for a time; that they may with Moses, forsake their Countrey, and their Fathers House: But it will in no case become lawful, to quit ones Integrity for the pre­servation of Life; to prefer Life, before Virtue; and so, Propter vitam vivendi perdere causas. Lord, mor­tifie [Page 43] this Love, this inordinate Love of Life, which puts us upon so many sinful shifts to maintain it, and let us love Life only in thee!

MEDITAT. XXVII. Of Unwillingness to Dye.

2dly, IF any man be not willing to lay down his Life at the Will of God, he is a Lover of the world.

The Will of God is just, righteous, pure, perfect, and more desirable than Life it self. The Will of God is God himself, and he that resisteth, or opposeth, or is not chearfully subject to the Will of God, whether his preceptive or dispositive Will, is a Rebel.

Alas! How little Conscience do men ordinarily make of inward hearty submission to the Will of God! They are always reckoning these Murmurings and Discontents, and Acts of Self-will, amongst humane in­firmities, at worst; but such as they desire not to be cured of neither. God says, Come away; the selfish worldly Nature cryes, I will not come, or yet a while longer. And what is Rebellion, if this be not? It can­not be, but that God takes ill all that reluctancy and lothness that is found in us, as he did in Lot, and espe­cially Lot's Wife.

Remember her, O my Soul, when ever thou offerest fondly to look after worldly things, in any way of re­luctancy against the Will of God!

But it will be said, Have not good men been unwilling to dye, when they have known it to be the Will of God to remove them? Was not Hezekiah loth to stir, when he had a Message sent him from Heaven, Set thine house in order, for thou shalt dye?

To this I reply, If good men have been guilty of [Page 44] this Lothness and Non-compliance, it is no part of their goodness. Good men are never the better for many things that are recorded of them in Scripture; yea, make the best we can of it, certainly it is an imper­fection to be loth to dye; and if it be no worse, I am sure a wise man will not be proud of it, nor a good man pleas'd with it.

The best and most perfect Saints have been usually willing to dye. There was no more to do with Aaron, but Go up into this Mountain, and put off thy Cloaths, and dye there; and he went up and undrest himself, and dyed. No more to do with Moses, but Go up into this Mountain, and see the Land of Canaan, and dye; and he went up and saw, and dyed. If I should here stand to take a View of the way of the Saints enter­taining Death, I should find that all of them entertain'd the Summons of Death contentedly, many chearfully, and some not so much chearfully as greedily: onely Hezekiah desired to live a little longer, to see the Kingdom settled, and (as it should seem) to see an Heir of the Crown, and it must be made an example to encourage Lingringness, and Lothness to dye. It's true, he prayed to live, but whether he was absolutely unwilling to dye or no, or whether he resisted the Will of God, I dare not determine, and I know no body can prove: For even Christ himself prayed, That the Cup might pass from him; yet with submission of his Will, Not my Will, but thy Will be done.

MEDITAT. XXVIII. Of not longing after a better Life.

[...]dly, IF any man be content to spend his Eternity in this world, in this imperfect state, though it were supposed to be sinless, he hath not arrived at that [Page 45] degree of Divine Love, as becomes every Christian to aspire unto.

If the prodigal Soul do truly repent, if he do see that there is a Dearth in the whole Creation, an insuf­ficiency in the world to entertain him, he will resolve to return to his Fathers house: And he that could be content for ever to dwell in a strange Land, and take up with the Husks that are there, declares himself a stranger to the Bread of his Fathers house.

It may be some one will doubt, and ask, Whether there be any man so fond of Life, as to wish to live Eternally in this Body?

To which I answer, That men plainly see and know that they cannot, they must not spend their Eter­nity here, and therefore will not confess they desire any such thing, accounting it a shame to be thought to be fond of a thing impossible.

But yet really many men wish it might be so, as having no View, Belief, or Hope of a better state. The extremities of old Age indeed do force men to wish for death, who yet have no good mind to dye: but if any worldly man could live in health, peace, and youthful vigor, it is not to be doubted but that he would be well content to live here always. The Poets make themselves sport with one Tithonus, who wish'd for Immortality in this world; and it was granted him, That he should never dye: But he had forgot to put in this, That he should not grow old neither; so that when he was extremely grown with old Age, and good for just nothing, he would fain have dyed, but could not: But if God would add indefectibility of wealth, health and strength, to Immortality, no doubt but that every worldly man would put up Tithonus's Prayer.

And indeed, wishing to live another day, and yet an­other, and then another, is a kind of wishing to live eternally here.

He is strangely forgetful of himself, and his true interest, unkind to his own centre, who does not breathe after a state of Perfection to come: And he that does so aright, will be growing up into it here. He that rightly desires Heaven, would not willingly stay for all of it till the world to come. That which the Poet accounted vicious in the Sons of Men, is virtuous and laudable in the Sons of God, Filius ante diem, &c. even in this present Life, to lay hold upon Eternal Life.

What then, must men leap out of the Body? No, but live above the Body, grow up into a Godlike na­ture, into a resemblance of Christ Jesus, which is Heaven.

Whil'st we live in this Body we cannot be happy, by reason of our Senses, Fancies, Appetites; we must needs therefore desire a better Body, if we study our own Felicity: Yea, suppose the best, that we could live without sin, yet all this while we are but of a low Form, we are capable of more excellent accomplish­ments. It becomes a truly generous mind to aspire af­ter Perfection, after a complete rest in its centre, after the fullest enjoyment of the Supreme Good.

And what meanest thou, O my Soul, to cling so close to this foreign, this unsuitable Relation! It there any thing more to be enjoy'd here? Are there any more children in this barren womb of the world? And what meanest thou, O my lazy Soul, that thou flaggest in thy motions, art con­tent with thy attainments, that thou art ever and anon baiting upon the creature, upon husks, and dost not mind thy journey! What an Ass was Issachar, who saw that the Land was pleasant, and bowed down his shoulder to bear, and became Servant to Tribute! What a Fool art thou to fancy any rest here, and couch down so tamely un­der thy burden! They knew not what they said, who [...]'d, It is good for us to be here. Consider what that [Page 47] Here was, and that they had more temptation to be there, in that Mount, than thou hast to be in this vail of tears. Sure thou know'st not what thou dost, who sit­test down contented to be here.

MEDITAT. XXIX. Of desiring to be dissolved.

BUT is it possible that any man should desire to dye?

Absolutely to desire Dissolution, Philosophers will not allow; but all Divinity will allow a desire of Per­fection, to be with Christ, and fully to enjoy the Su­preme Good: Now this (I think) supposes a quit­ting of this Life, and a putting off this Body.

This Thirst after Happiness, is often made a cha­racter of the Lovers of God, and of his Son Jesus. Christ desir'd, that where he was, his followers might be also; and why should not his Followers be so kind to themselves?

If we view those Texts seriously, which describe the Lovers of God, we shall find this ever and anon to be their character, That they love the appearance of Christ Jesus; and that they wait for the mercy of Je­sus Christ unto Eternal Life.

But is it not a sin, to be discontent at our stay in this world?

To be discontent at the Will of God, must needs be evil; for true happiness consists in conformity of will to the Will of God: But to long after rest, and that in God, cannot be interpreted to be an intemperate Act.

It is an Act of Faith and Patience to be content to live. To desire death out of weariness of afflictions, and the Discipline of God, is weak and cowardly: But [Page 48] to be weary of our distance, absence, imperfect state, and to long after Perfection, and daily to grow up into it, is safe, good, proper, generous, and commen­dable.

O God, loosen my heart; break the League, I pray, if I may not pray that thou wouldst break the Bonds! If I may not leap out of the body, make me very desirous to go out when the way is open. If my captive Soul may not break Prison, and free it self, yet make it willing to go out, when the great Redeemer shall open the Prison doors, and say to the Captive, Go forth. Is it not enough, O my Soul, to have the Prison doors set ope; but wilt thou say also, Nay, but let them come themselves and fetch me out? What entertainment findest thou in husks, that thou art so unmindful of the Bread of Life? What an unseemly thing is it to be haled home; to hide thy self (with Saul) amongst the stuff, when thou art sought for to be crowned.

Lord! That I could wait for thee, more than they that wait for the morning; more than the servant desi­reth the shadow, or the hireling looketh for the reward of his work! Oh that I might never think my self well, but when I am sick, sick of love!

MEDITAT. XXX. Of the Profits of the World.

NOW I will consider the World in a Theological sense, and thus it denotes any thing that has oppo­sition to God. And so we read of the Spirit of the World, the Wisdom of the World, the Men of the World, the Fashions of the World, the Sorrow of the World, &c. The World in general is, whatsoever is not God; and so even Self may be called the World.

Whosoever loveth any thing, or cleaves to it more than to God, or habitually prefers it before him, is a lover of the world.

But I will view more particularly, what the Scrip­ture comprehends under the Notion of the World, in a Theological Sense.

And here I shall begin with the profits of the world, the riches and treasures of it; which have almost en­grost the name of the world, as being a principal part of it, to which the generality of men are addicted.

This I take especially to be meant by Mammon, which one cannot serve in consistency with God. Whosoever prefers the profits and riches of the world before God, the same is a lover of the World.

To speak my judgment freely, I think there are many things more valuable than silver and gold. Learning and Valour are better; all the ornaments and accomplishments of the Mind are better than they; friends are better; health and peace are better.

It is a wonder to me, that men should lose their peace, forfeit their friends, expose their health for these things. Although (I confess) it is not Idolatry, because these things are not God; yet it is absurd, un­seemly, and disingenious, to prefer riches before these things, because these are really better.

To say I had rather be a Prince than a Philosopher, argues a low mind.

But to value these riches more than God, more than truth, goodness, and purity, makes an idolatrous lover of the World. To seek these more then the Kingdom of God, to hunger after them more than after righteousness, to confide in them more than in the Promise and Providence of God, doth denominate the accursed person here spoken of.

MEDITAT. XXXI. Of Stealing.

UNder this head, of the love of the profits of the world, come to be condemned, Injustice, Worldly confidence, Covetousness, Carefulness, Discontentedness, and Ʋncharitableness, and the several Branches of these.

I begin with Injustice. They are all unjust, who either use undue means, or a due means in an undue manner, to get worldly advantage, and therein are lovers of the World, more than of God.

The first sort of Injustice is in the use of undue means. And so Stealing, Defrauding, Lying, Oppressing, Bribery, are a preferring the world before Righteousnesse, Truth, and Mercy; and Consequently denominate a lover of the World more than of God.

According to this Method, I must begin with Steal­ing. God is righteous; the righteous Lord loveth righteousness, whosover therefore loves not it, loves not him: whosoever Steals prefers the World before it, and consequently does not love it.

Sealing is a violation of property. Let property be what it will in its own nature, be it not a sacred thing, be it a necessary evil, or be it a good not simply necessa­ry; yet it is now necessary, as things go with man­kind. It cannot well be deny'd, Theft supposes pro­perty, and property supposes Apostasie: If Man had continued in his Primative Estate, it is likely the Earth had been as free to his innocent Off-spring as the Air is at this day. At first, there was no enclosure but of one poor Tree; neither shall there be any in the World to come, though we should grant the Doctrine of the Saints Reigning upon the Earth.

In utmost extremity, to violate property for the preservation of life, is no theft, or at least that theft is no sin; yea it becomes a duty: For no man can be necessarily placed between two evils: The one of them will be a duty.

Since the fall of Man, Property is necessary to avoid confusion, which the lusts of men would introduce: yet perhaps it is not so determinate and severe as some men imagine. The poor have an interest in the E­states of the rich, they have a part; which yet these ought to give, not the other to take: If they do not give it, they are the thieves. For detaining a right is thievery, as well as taking any thing away wrongfully. I cannot deny but that every thief is covetous, but I do also affirm, that every covetous man is a thief.

If we could suppose the sons of Men free from all self-interest, and worldly love, there would be no need of property; neither would there be any poor: for there is enough in the World to serve all men that live in it, if they would be content with a due way of living. But God having (it may be for the hardness of mens hearts) establisht a Property, and National Laws having determin'd it, To steal is to prefer the World before Righteousness and Order; whether poor men steal bread, or great men steal Kingdoms.

Lord grant, that I may never reckon my self to have any more, but the use of things, lest I rob thee (for in true speaking, thine is the Property) nor ever deny so much of these things as I can spare, to them that stand in need of them, lest I rob the poor; from whom to with­hold, is as thievish as to take away!

MEDITAT. XXXII. Of Defrauding.

DEfrauding is a deceiving, either by words or actions; and both these are either good or bad.

There is a pious fraud; whether that which the Pa­pists talk so much of, be it or no, I suspect whether that of Jehu were such, I know not. There is enough in both of them to make them frauds; but whether there be enough in either to make them pious, I can­not tell.

But St. Paul being wise, caught the Corinthians with guil, 2 Cor. 12. 16. This was doubtless pious fraud: This always designs the Glory of God, and the good of the person deceived, and does not use ill means to accomplish the end; which indeed a man cannot do, and design the glory of God: for the glorifying of God, is our conformity to his Will and Laws.

I have always doubted whether Jacobs deceiving of his brother Esau, in the matter of the Blessing, were pious or no; however since the Scripture passes it over in silence, so will I.

Bad frauds also are either in words or actions. And so they are committed in representing things otherwise than they are, whereby our selves are advantaged and another is damnify'd; in extravagant commendations, undue disparagements, in false reckonings, false weights and measures. Yea, if the buyer for self-ad­vantage, undervalue a commodity, crying it is naught, it is naught, as far as in him lyes, he de­frauds the seller; as well as the seller out of covetous­ness, magnifying a thing that he knows to be naught, either cheats, or proclaims that he would cheat the buyer, if he could.

The Gibeonites Fraud brought a perpetual Bon­dage upon them, though (saving what direct lies there might be in it) I cannot see much of an impious Fraud in them; no more than (I doubt) the greatest part of Nominal Christians would adventure upon, if they were in the same circumstances, and were sure of the same success. And it is plain that Men in War, use Stratagems to deceive their Enemies, and are blame­less; yea, I remember some instances of this in Scri­pture, approved by the Lord of Hosts: although for my own part, without a Revelation, I would judge Simplicity and Godly Sincerity to be the best Policy.

The impious defrauding, is in some sense worse than stealing; at least in this, that it offers a greater abuse to my Brother. If I steal from my Neighbor, I of­fend against his Will; but if I cheat or deceive him, I abuse his Understanding: wherefore most Men had ra­ther a Hen were stolen from them, than be cheated of an Egg; and it commonly grates more upon Men to be accounted Fools, than Knaves.

And certainly the imposing upon a Man's under­standing, and that to his hurt, and my own gain, is very disingenuous. If he that calls his Brother Fool, be in so much danger; what of him, that makes him so? Every Man that defrauds, imposes upon his Bro­ther's understanding, and makes his Brother a Fool. If Moses had indeed put out the eyes of the Twelve Tribes, as some of them falsly insinuated, and had made himself altogether a Prince over them, he had better justified their murmurings against him, than any of those things did, that I read they objected against him.

MEDITAT. XXXIII. Of Lying for worldly Advantage.

ALthough it should not prove successful, and that thereby Men do happen not to deceive; yet to Lye, with a respect to worldly gain, is a Predominant Love of the World; for it is a preferring of the pro­fits of the World before Truth, and God is Truth.

They that maintain any known erroneous Opinion or Practice, onely to maintain a Party, a Name, an In­terest in the World, are Lyars, and Lovers of the World. Truth ought to be dearer to us than our Lives, much more than Liberty, Estimation, or Interest. And oh would to God, that some of the greatest Pretenders to Religion, of one way or of another, would thoroughly examine themselves here! I am very jealous, that ma­ny palpable Errors are defended, and many plain Truths are dissembled and balk'd, or at least many doubtful Things impos'd for Truth, meerly in favor of worldly Interest, and that by many that carry their heads very high, and to very pernicious conse­quences.

It is confest indeed, that all Truth is not so weighty, as to be profest, to the loss of Life; but all Truth is so precious, (so much as St. Paul's Cloak, and Parch­ments that he left at Troas) as not to be denied, no not for the preservation of Life.

MEDITAT. XXXIV. Of Oppression.

THere are two things especially that hurt the wise, and spoil their wisdom, Oppression and Bribes put together, Eccles. 7. 7. Oppression makes men mad, im­patient, [Page 55] fretful, and so to depart from their wisdom: Gifts blind their eyes, and make them foolish in act­ing; these must needs therefore be great Evils. It is strange, that giving should do men as much mischief as taking away; and yet so it is, both alike spoil mens wisdom.

The very threating of Oppression made ten Tribes in twelve so mad, that they turn'd Rebels, and made a defection from Rehoboam.

This Oppression is properly found in the Rich, such as Kings and Law-givers. The Law is so far from ex­cusing Oppression, that the greatest Oppression in the world is done by Law. The greatest Oppression that ever was committed in the sight of the Sun, (nay in­deed the Sun hid his face, as being asham'd to see it) was justify'd by a Law; We have a Law, and by our Law he ought to dye, John 19. 7. And we do else­where read of great Oppressors, that fram'd mischief by a Law, Psal. 94 20. Landlords oppress in Rents, Masters in Work; yea, any man may oppress, that has but so much as an Horse to ride on, in preferring world­ly Advantage before Righteousness and Mercy.

A Man may be an Oppressor, in an undue, severe, cruel Exaction of that which is his own. The Ser­vant in the Gospel that cast his Fellow-servant into Prison, who was willing to pay, but at present could not, (Mat. 18. 29.) was a notorious Oppressor. And indeed, the most monstrous Oppression of all, is, when the Poor oppresseth the Poor; they who feel the bur­den themselves, and consequently should pity others; they who are not able to make restitution, as the Rich can.

It is one of Solomon's Aphorisms, He that oppresseth the Poor, reproacheth his Maker; that is, either God who made him after his own Image, or God who made [Page 56] him poor; for even Poverty it self may be cal­led the Gift of God, [...]. As if he should say, Shall he be reproached or wronged, whom the Master of the Family has employ'd in the meanest Offices of the Family? It is not the Servants Fault that he is so mean; if any man reproaches, he re­proaches not so much him, as his Master. The Foot cannot help it, that it is not the Head. Most Men are poor of God's making; but if any make themselves poor, it is not for any Man to oppress them, nor for every Man to reproach them neither: For Reproach is a sort of punishment, which every Man may not in­flict.

There are several sorts of Oppression; in Goods, in Money, (as they that detain the hire of the Labourer) in racking of Rents, in selling (making Men pay the more for their Necessity) in Rights, in Liberty, &c. some of which I shall have occasion to meditate of hereafter, and therefore will dismiss them at pre­sent.

MEDITAT. XXXV. Of Bribery.

THey that take Gifts to pervert Justice, or favor any Cause in Judgment, are Lovers of the World: for they prefer it before Truth and Righteousness. I do not think that every Present is a Bribe; but I think, it is safest for a Minister of Justice, not to take Gifts at all, lest he should be corrupted.

There is certainly a wonderful power in Gifts, to blind the eyes, even of the wise, Exod. 23. 8. Every man (saith the wise man) is a Friend to him that giveth Gifts: which argues the great interest that w [...]rrldly profit hath in the heart of man; and conse­quently, [Page 57] how hard and noble a thing it is to be purged of worldly Love.

Giving is indeed Noble; Beatius est dare, quam accipere; Giving to the Poor is a God-like Act; but either to give or receive Gifts for the perverting of Justice, is abominable.

Bribery, in this respect, is generally a greater sin than stealing; in that stealing is mostly committed by men that have need, and Bribery, commonly, by them that have none: The lesser the Temptation, the greater the sin.

Bribery may be committed in many things besides money; the Bottle and the Bag do speak as corrupt Language, as the Purse.

And there are many kinds of indirect Bribery per alium, as bad as that which is direct and per se.

There is a kind of Bribery in Ecclesiasticks, that hunt after popular acceptance; and Chaplains that preach pleasing things, or stifle Doctrines that they know will be unpleasing (however edifying) to gain Preferment: which, if the Law would allow the Ex­position, might, perhaps, more properly, be called Si­mony, than Bribery.

Yea, there is a strange kind of blasphemous Bribery that men use towards God. I doubt the greatest part of worship in the world is intentional Bribery. Some go about to bribe God with their Prayers and Fastings, and Forms of Devotion, some with their Alms and Acts of Charity; as they of old did with their Obla­tions and Sacrifices, of whom the Satyrist speaks witti­ly:

Nay, it is to be feared, that however precious a Doctrine Faith is, there are many, that under the Notion of be­lieving, do indeed go about to bribe the Justice of God with the Righteousness of Christ; as indeed all those do, who lay great stress upon the Righteousness of Christ, and themselves take no care to be Righteous: Although our Apostle hath so plainly told us, That he that worketh righteousness is righteous.

There is also a great deal of Political Bribery in the world; when Councellors, Senators, or other Trustees, betray that Sacred thing their Trust, for mo­ney, or moneys worth. Perhaps some of this will fall in, when I come to consider Man in his Political Capa­city; if it should not, I know it is easie for any man to enlarge upon it in his own Meditations.

MEDITAT. XXXVI. Of th [...]se that offend in the undue degree of seeking Riches.

UNder the Notion of Unjust, are comprehended not only those that use undue means, but also they that use due means in an undue manner, to get worldly Riches; and these are equally Lovers of the world.

These are of two sorts; either such as offend in the degree, or such as offend in the season of seeking the world.

They offend in the degree, who although they fol­low Merchandize or Trades in themselves lawful, yet pursue them so ardently, so eagerly, with so much in­tenseness of mind, (which is an excess of diligence, as idleness is a defect of it) that they plainly appear to make the world their [...], and other things their [...] the world their God, and the things of God a by-business. They invert our Savours divine coun­sel, [Page 59] and seek first the world, (which is the alia spoken of in Mat. 11. or rather aliena to the Soul) but as for the Kingdom of God and his Righteousness, they are very indifferent. They work out their livelihoods with more fear and trembling, than their salvation; give all diligence to make their callings and the effects of them sure, but little or none to make their calling and election sure. They pull and hale the World as with Cartropes; they rise up early, sit up late, eat their bread in carefulness, waste their strength, spend their age in toil and sorrow, perhaps shorten their days with im­moderate labour, and will be found at last to be felo de se. For a man may be a Murderer as well by em­ploying his hands too violently for himself, as by lay­ing violent hands upon himself. They are resolv'd to secure their worldly interest; but they will trust God with their souls, as if they hoped those would fare well enough in course. To trust God with our souls is good, but to pretend to do it, and in the mean time to neglect them our selves, is a prophane kind of Faith; Men do not thus trust him with their Bodies, or Estates. The Faith that rightly trusts, does also love, and work, and work by Love.

MEDITAT. XXXVII. Of those that offend in the undue season of seeking the World.

THey offend in the season of seeking the world, who follow their worldly Employments in any season that ought to be devoted to the service of God by his special command.

Concerning the special season of Prayer, we have nothing certain that I know of, though it is most proper and seemly to begin every day with God; most reason­able [Page 60] that the devout ejaculation of Thanksgiving or Supplication, should take place of worldly Cares and Contrivances, and should keep house in the soul at night, when they are all dismist. A Dog is a mans servant, which he turns out of doors at night, when he takes his children to bed with him; the Dog may not enter in in the morning without leave, till the door be opened for him; whereas the Children get up, and come into the house when they please.

We do indeed read of the hour of Prayer, but it is hard to say, which hour it was; or if we could, Where is the Divine Authority, the stamp of God for the obser­vation of it?

But the Lord's day is certain, known, commanded to be observed: They that then ordinarily prefer the ma­nagement of worldly business, before the worship of God, appear to be Lovers of the world.

I know we must allow here for the works of neces­sity and mercy, these are to take place of the Sabbath. The preservation of Life, though it be but of a Beast, is an act of mercy, which God himself prefers before Sacrifice; and so did the Lord of the Sabbath, by his example, teach us to do.

A Physician is excusable in travelling to relieve his Patient, so that it be, in the sight of God, rather in mer­ciful Care, than worldly Covetousness: But if the ex­pectation and desire of a Fee be most predominant, it is in vain to pretend necessity, God shall find it out; be­fore him it will bear them out but badly, to plead, The Law allow'd it.

But who shall excuse the Lawyers, and other men that travel Journies upon ordinary occasions, and upon business of light moment, and violate the Lord's day to save a little money, or a little labor, or for more con­venient dispatch of worldly business.

To contrive to take a Sermon in their way, to be at Church at such a place by such an hour, I doubt will not salve the matter before a jealous God. Christ says, Ye cannot serve God and Mammon: But these inge­nious Worldlings have found out a way to do it. They can travel a good days journey, of 20 or 30 miles per­haps, and yet contrive to be at some Church twice the same day: Then they say to God, Lo there is that which is thine; the rest is my own, Why may I not make the best use of it? Thus they divide the day betwixt God and the world. But whether he that requires a whole day for his service, will accept such partnership, vide­rint illi, it is good to consider well of it.

MEDITAT. XXXVIII. Of Worldly Confidence.

AFter Injustice, comes worldly Confidence to be con­demn'd. Trust and Confidence is a part of Wor­ship; Worldly Confidence therefore is Idolatry: Yea, it is Blasphemy to rest in and upon the Creature, inas­much as God alone is the Rest of Souls, and the Con­fidence of the Ends of the Earth.

To confide in the duration of Riches, is a piece of Foolery, because they are winged, and so uncertain; Thou Fool, this night, &c. But this is not the Folly that I mean.

To trust in Riches, to r [...]pose ones self upon them▪ therefore to account our selves happy or safe, because we have them, to rejoice mainly in them, crying, Be merry, Thou hast Goods laid up for many years: This is the worldly Confidence that God has so often cursed, baffled, and forbidden.

God shall destroy thee for ever, sayes the Psalmist, (Psal. 52.) The righteous shall laugh at him, (saying) [Page 62] Lo this is the man that made not God his strength, but trusted in the abundance of his riches!

Job reckons it amongst the highest of wickednes­ses, to say to Gold, Thou art my Hope; or to the fine Gold, Thou art my confidence, Job 31. 24.

They that trust in Riches, Riches shall not profit them; either to bribe the Enemy, who shall despise their Silver and Gold, as the Prophet speaks; or to purchase health in time of sickness: strength and swift­ness shall not avail; God will baffle these, by making the Enemy swifter and stronger to pursue: Ye said, we will ride upon the swift; therefore shall they that pursue you be swift, Isa. 30. 16.

Charge them that are rich in this world, that they do not trust in uncertain riches, says the Apostle. Lord, what a strange thing is Man! He must not only be ad­monish'd, but charg'd: Why, what's the matter? That he do not trust in Riches, uncertain Riches. Why, if they be uncertain, there is no danger of trusting in them: Yes, they are uncertain, and he knows it, yet he must be charg'd not to trust in them.

It were endless to give an account of the disappoint­ments of those that have rely'd upon, and thought themselves safe in their temporal Prosperity and world­ly Riches, out of Sacred and Prophane History; or of the Princes of the Earth, that have been miserably be­fool'd with the number and strength of Men, Horses and Ships, wherein they have confided, more than in the Lord of Hosts.

MEDITAT. XXXIX. Of Covetousness: or [...].

I Will now consider of Covetousness, which is an un­due desire of worldly wealth. This desire is un­due, by the kind of the wealth, or by the degree of the [Page 63] desire: And so we are covetous, either when we lust after that which is another mans, or intemperately de­sire worldly wealth of our own, though we use no in­direct means to obtain it.

The first of these, is that Covetousness directly aim­ed at in the Tenth Commandment, called in Greek [...]; and it is a sort of invading of another Mans Right.

There is a good Covetousness, a coveting earnestly the best Gifts; but this improperly called Covetous­ness: For to speak properly, we are not to covet the Gifts and Graces that are in other men, although in themselves they are covetable; yet as they are other mens, they are not the object of our desires. There may be a bad desire of a good thing.

Evil Covetousness is of earthly things, and it sup­poses an impotent and worldly mind, and an over-high valuation of earthly things; it argues us to be led by our Senses, and not by right Reason.

This Covetousness is a kind of spiritual Adultery: Not only he that looks upon his Neighbors Wife, but he that looks upon his Neighbors House, or Land, or Goods, to covet them, is guilty of worldly Love, and that is spiritual Adultery: A sin little regarded, I doubt, but certainly very dreadful.

The first unchaste glances of the Eye towards any thing that is our Neighbors, is forbidden; and it be­comes us to be offended at them, to make haste to sup­press them, to repent of them: But if we allow them to grow up into wilful and steddy desires, they are that predominant Love of the World that the Apostle tells us is so pernicious.

See what severe notice God takes of this kind of Covetousness; how he visited it in Eve, who coveted an evil Covetousness to her Posterity; in Achan and [Page 64] Ahab, who coveted an evil Covetousness to their own Houses.

There is no Man that is over-greedy of having, but will sometimes desire to have what is none of his own. If this be the standing Maxim, Oportet habere, We must have; it will follow, Unde habeat quaerit nemo, It is no matter how he comes by it.

They deceive themselves, that excuse their Cove­tousness, by saying, I covet nothing of yours, I desire nothing but mine own. This cannot be, every world­ly-minded man is guilty of this Covetousness; for the same nature and principle that prompts men so greedily to gripe their own, will certainly put them upon a de­sire to finger other mens.

This kind of Covetousness has a great deal of in­justice in it, it is a kind of stealing. He that lusts after a Woman, is a Whoremaster; he that hates his Bro­ther, is a Murderer; and by a parity of reason, he that covets, is a Thief.

Lord, who knows how oft he is guilty in one degree or other! Help me to make a Covenant with my eyes, lest they betray me in looking upon my Neighbor's House, as well as his Wife!

There may be Covetousness, in too vehement desi­ring of what is another mans, though one be willing to give a sufficient price for it. I do not think it will excuse Ahab from Covetousness, that he offered a full price, or a good exchange for Naboth's Vineyard. Nay, the very over-buying of a thing, (if it be judicious) is an argument of Covetousness; if some present ne­cessity, or unseen convenience do not excuse it. And what can one make of them that cry, I wish such a thing were mine to bestow upon you; or, I wish it were mine so, that no body were the worse for it: What, I say, can any man make of these, but Fools and cove­tous?

To heal us of this Disease, let us learn not to over­value earthly things. They are all lovely onely in God. In him we may enjoy the sweetness of all these things, without possessing the things themselves; so far as we are spiritualiz'd; we live upon God, and enjoy all things in him, and cannot be covetous.

The sin of Eve was, that she coveted to be like un­to God in his incommunicable Properties: If she had been omniscient as God, then God had not been omniscient; for there cannot be two Omniscietns. But the onely laudable Covetousness is; to covet to be like unto God in his com­municable Perfections.

MEDITAT. XL. [...]

AN immoderate greedy desire of worldly Things, though not attended with another mans hurt or loss, is Covetousness.

To seek an unwieldy greatness and fulness in the world, to extend ones care to Childrens Childrens Children; what does this speak, but an over-high va­luation of the world, and an atheistical distrust of God?

To be more studious of worldly Accommodations, than of enriching the mind with virtue; of gaming an Estate, than of saving the Soul; of Portions for Chil­dren, more than of their Education; is palpable prefer­ring of the World before God, and rank Covetous­ness.

And what excuse can be made for those greedy Tradesmen, that appoint to themselves no end, no measure of getting? I know indeed that an Employ­ment is good; and I know also, that there are many good ways of mens employing themselves, besides scra­ping [Page 66] for Riches. I doubt these men do never sincerely examine themselves, whether all this while, in all these pains that they take, they act out of pure Conscience to live in an Employment. Methinks it is very agree­able to the temper of universal Charity, to say, Now that I have provided for my own house, when shall my Brethren provide for their houses also; I will make room for those that are straitned; I have eaten and drunken, now let them also eat and drink. Or if pure Con­science of an Employment keep them in their station, that they will still work with their hands the things which they account good, let it be to give to him that needeth.

Much wealth necessarily brings along with it much care, many fears doth usually increase, worldly desires will be followed with great accompts: And to prefer this before the peace and quietness of our minds, and the easiness and passableness of our accompts, savors of great imprudence, and, I doubt, impiety.

I know Covetousness is hard to be discerned, and it is of so ill a name that few will own it. But the Searcher of hearts does discern it; and his Word does describe the men that are guilty of it, by their hastening to be rich, by lading themselves with thick clay, by their wil­ling to be rich, (1 Tim. 6. 9.) by their rising up ear­ly, late taking rest, eating the bread of sorrows, and the like. And we can partly discern mens necessities, their Families, and their Dependents; if their worldly care exceed what these do in reason call for, it is to be sus­pected, that it is degenerated into Covetousness.

To these intemperate Gapers after wealth, I com­mend that plain, but terrible Text of our Lords, It is easier for a Camel to go through the eye of a needle, than for a rich man to enter into the Kingdom of Heaven. What a strange task is this! Yea, though we should [Page 67] be so favourable as to interpret it of a Cable Rope, which yet the spelling of the word will not endure. A Camel go thorow the Eye of a Needle? It implies the greatest humane impossibility.

Oh but (says the Worldling) God can effect this; for the Text tells us for our comfort, That with him all things are possible.

But I pray Friend, How know you that God will? Is it not that God, who hath commanded you not to covet, not to labour after the meat that perisheth, not to be care­ful what to eat and to drink, not to seek great things for your selves, not to lay up treasures for your selves on earth?

Oh but they can come off at least by distinguishing: By rich men are there meant, Those that trust inriches. Now, say they, we can avoid that well enough.

Nay, not so easily neither. If it were so easie a thing, What need rich men be charged so severaly that they do not trust in riches? It seems rather to be very difficult, next to impossible; in that Christ hath made having Riches, and trusting in Riches, to be Phrases of the same importance, Mark 10. 23, 24. The Scri­pture records those few that were rich and good, as wonders of Divine Grace, as instances of Omnipo­tence: And indeed there are but very few of them. He past for a Prodigy of old, Quisquis ingentes oculo irretorto spectat acervos; and so he may do now.

It is the Character of a Disciple of Christ, To for­sake House and Lands for his Name sake. And is this an Argument of a mind so dispos'd, a sign of a Soul so prepar'd, to be perpetually grasping after more, and to be joining House to House, and Land to Land?

If they that hunger after Righteousness, are therefore blessed, because they shall be filled, I am sure they must [Page 68] needs be cursed, that hunger after the mammon of un­righteousness; for they are not, cannot, shall not be fill'd.

Oh the shame that is upon the Professors of the Re­ligion of Christ Jesus! Men that pretend to a life more excellent than a Prince his, to be guilty of Covetousness. All their Religion is in vain, who mind earthly things. O Lord, incline my heart to thy Testimonies, and not to Covetousness!

MEDITAT. XLI. Of Carefulness.

I Will descend a little lower, to consider of Worldly Carefulness. This is directly contrary to Faith in the Promises and Providence of God, and so is a pre­ferring of the World before him.

It proceeds from a distrust of God's Providence, which distrust is very sinful and dishonourable; nay, it is as if one should refuse to take God's Word for suf­ficient security. However light men make of it, and however small a fault the Worldling represents it to himself, sure I am, our Saviour links it with Gluttony and Drunkenness, and seems to make it as bad a fault and as dangerous as they, (Luke 21. 34.) Take heed lest at any time your hearts be overcharged with sur­feiting or drunkenness, or cares of this life, &c.

It argues a want of ingenuous affiance in God, and is perplexing to the mind, hindring converse with God, which is the highest perfection, and the greatest happi­ness of the Souls of men.

What can I say worse of it, than that it is unseemly, uneasie, unsafe, and unprofitable? For after all our Cares, all Events depend upon God; and all humane Solicitude cannot state or six one Event, nor make the [Page 69] least change in the course of things, not one hair white or black.

I do not remember that ever I heard Christ Jesus more industrious in arguing against any thing, than against this worldly Carefulness, Mat. 6. Read the Gospel throughout, and I do not think you will find him to have set himself more against any sin than this.

Our heavenly Father is very gracious in offering his help for our relief against this Carefulness. The Curse be upon me, said Rebekah to her son Jacob. Kind mo­ther! Such is the kindness of our Father, Cast your care upon me. It is an easie and pleasant thing to de­pend upon another, to trust to Almighty Goodness, in comparison of what careful carking is.

Diligence is not this Carefulness; Care is not so much forbidden us as Carefulness. This solicitousness about the World is known to be sinful, by the unseasonable­ness of it, the immoderateness of it; when men take more care, and beat their brains much more about the things of the Body, than of the Soul; of Time, than of Eternity.

Lord, make me to understand the value of my Soul, and the danger that it is in, that my thoughts and cares may be mainly bestow'd about the preservation of it! Let me see the particular Providence of God, which reaches even to every Sparrow, and single hair of my head; and to believe all his gracious Promises, so as not to be any more solicitous about this world!

MEDITAT. XLII. Of Discontentedness.

DIscontent is the Souls Tumultuation or Mutiny: In Civil Affairs, Mutiny is accounted a degree of Treason; and it is no less in Spirituals.

A restlesness and unsatisfiedness of mind with our present condition, is a preferring of our own wills, or our own ease and accommedation, before the Will of God.

This I distinguish from Impatience, in that Impa­tience always supposes Evils; but Discontent may be in plentiful and good condition.

When this Discontent is predominant, it argues a worldly temper, a Soul too much affected towards worldly things, and an unsubduedness to the Will of God; it argues, I say, Pride and Unbelief.

It is plainly our Duty to be content with such things as we have.

What then, may some one say, May we not pray to be deliver'd out of Affliction, out of Prison, Debt, or Disease?

This Objection belongs to the Head of Impatience, whither I refer it.

But may not a man pray and s [...]k, though he have enough, to have mere; to be still richer and richer?

Answ. In general, it is an admirable temper to seek rather nothing. If we have enough, we ought not to desire more: for by the same Rule, we may de­sire still more than that, and yet more, and no measure will be put to our desires.

But it will be asked, What is enough?

Which is a very hard Question to answer. It is not thesame to all: yet there is such a quantum, as enough, [Page 71] in the World. To the Apostle Paul, Food and Rai­ment were enough, 1 Tim. 6. 8. To Jacob, Bread to to eat, and Raiment to put on, were enough; Gen. 28. 20. A little is enough, if we reckon right; if we reckon wrong, nothing is. Natura paucis contenta, was the old saying, Nature is content with few things, and sure Grace desires no more. Let us contemplate the Holy Jesus, and consider what he accounted enough. It is most certain, that he might have had more, therefore his was no contentment upon force; so far as can be gather'd from his story, a small pittance in the World was enough to him.

I know it may be reply'd, Christ had no Children to provide for.

I answer, That he had a great deal of Kindred whom to make great; We are told in the History of Nepotismo, That those that pretend to great Holiness, are much given to board for their Nephews, though they have no Children.

Suppose we have Children, If we know what is tru­ly enough for our selves, we may know what is enough for them. Will it certainly be the better for them to be left Rich? I am sure it proves worst to many; a Fuel to Vice, and that is worst. Poor means Children com­monly prove the best; not only the best Men, but the best Scholars, the best Artists. To marry Children richly, is not the way to make them better, but prouder, and idler. The best provision for Children, is Educa­tion; the best matching them, is the uniting of their Souls to God.

But what shall we say to those that covet for they know not whom; that have neither Child nor Bro­ther, yet are not satisfi'd with riches, Eccles. 4. 8. If this be not rank vanity, I know not what is.

But still it will be pretended, We desire more, onely to have to give away, and to do good with.

This, I doubt, is but a pretence, and a meer fallacy. Has any man indeed so great a desire to do good, that he will load himself with certain Accompts, for the uncertain thing of doing good; venture upon tem­ptations and snares, endanger his Soul to do good. This were a fervent Lover of God indeed: But who will shew him me!

Lord convince me of the wisdom of the Divine Will, that cares for all men most conveniently: let my Soul be so master'd with the sense of it, that I may rather nothing! Mortifie in me all proud preferring of my own will and wisdom before thine! Suffer me not to allow my self in any Discontent, but a holy weariness of my distance from thee, and a holy restlesness in my motions towards my Centre!

Amen, Amen.

MEDITAT. XLIII. Of Immoderate Mourning, or Impatience.

IMmoderate Sorrow for the want or loss of worldly things, springs from an intemperate love of the World. It is certainly a preferring of worldly things, before the Will and Wisdom of God: Here by we con­tradict it, resist it; we would destroy it if we could, and set up our own wills in its stead.

It is very foolish too: For if we bind up our hearts in worldly thing, and they happen to flie away, they carry away our hearts too, and leave us dead and be­sotted.

It worketh death sometimes in the plainest sense; men go down into the Grave by mourning: but in a spiritual sense certainly. It is fatal and damnable, if predominant

It must be confest, that many good People have had Fits, Passions of this; but this will not justifie, it was unseemly in them; let us beware that that be not predominant and habitual in us, which in them was only a violence, a sudden Fit or Passion, which they subdu'd presently, and ever repented of.

This Impatience of Evils is very unreasonable. Shall we receive good at the hands of God, and not evil? Who am I, poor, proud, sinful Wretch, that I should fansie my self to be such a Darling of Heaven, that it should not so much as suffer the cold Air to breathe upon me? Shall I be glad to receive the good which I have not deserved, and be angry to bear the evil that I have?

It is unreasonable upon God's account too. The degree and duration of all sickness is weighed out ex­actly by an infinitely wise mind: The Cup that is given us to drink is mingled, and presented by our heavenly Father. Moreover, this wise God is infinitely kind too; He doth not willingly afflict, nor delight to grieve the children of men, Lam. 3. 33. He would not afflict them, but for some good that he hath in view.

When we pray, That the Will of God may be done, it seems we mean his will of kindness onely: Lord, we are willing that thou shouldst bless us, and do us as much good as may be; but nothing of thy afflicting Will, oh No: Or if that must be done, let it be done upon others, not upon us. Oh rarely distinguisht; as if we should say, Our Father, we desire that thy Will may be done and executed universally; but yet with this limitation and restriction, that it do not cross our wills at any time. Or will we understand our Prayers so, as that all men should be ready to do the Will of God, but not that God should do his own Will? Rare Divinity!

Oh but my impatience and immoderate mourning over [Page 74] losses of Estate, Relations, Health, doth not proceed from any over-valuation of them, but from the sense of God's displeasure, he afflicts me for my sin; this Providence is a judgment, a punishment; and may I not, ought I not to lay it to heart?

Answ. You believe so; and therefore you infer, that it is reasonable to be impatient: You do well, I war­rant, to be angry, and intemperate. And I pray, why should we not be content that God should punish us for our faults? Ought we not to submit to the Discipline of our heavenly Father, as well as to the Parents of our flesh? It is hard to say when God punishes his Children for their faults; but be sure however, that it is for their amendment. And to be impatient, that we are corrected for our faults, is an ill kind of Repentance, it adds faults to faults.

Good God, mold my will into thy holy Will! Thou art fatherly and friendly in thy Corrections; rather smite me, than not recover me; rather make up my way with thorns, than s [...]ffer me to wander from thee: make me willing to give my back to the Smiter, than to perish for want of chastisement! Let my afflictions bring forth the pleasant fruits of Righteousness, not the sowre and harsh fruits of Impatience!

MEDITAT. XLIV. Of Uncharitableness.

THere are many sorts of Uncharitableness, but be­cause I am considering of the riches of the world, I will confine my self to that of not giving alms.

Not to give at all, and to have bowels perfectly shut up against the indigent, is the grossest uncharita­bleness: So gross, that I thing few are guilty of it, and none will confess it.

To give something, but grudgingly, and with an ill will, is uncharitableness: not to take pleasure in this exercise, spoyls it. Men may be many ways forc'd to give, and yet no thanks to them; it does not proceed from a charitable mind.

To give sparingly, is uncharitableness: Not that true charity consists in the quantity, but in the prin­ciple: The Gospel-widow gave much in giving her mite. But not to give proportionably to what God hath given us, and the necessities of our families will permit, is uncharitableness. Nay I suppose that the na­ture of true charity requires, that a man do sometimes defalk from himself, and straiten his own family in some degree, to relieve the necessities of others.

If any one would know the just proportions of cha­rity, I confess I do not find them precisely stated in the Word of God, neither do I take it to be an argu­ment of a charitable mind to be curious in this enqui­ry; I suspect them that are, as I do those, who labour much to know the lowest degree of saving grace. To these that ask, How much more must we give? I will not answer as our Saviour did in somewhat a like case, If you will be perfect, Go sell all, and give to the poor; but I will desire them seriously to consider of the proportion which God expresly requir'd the Israelites to give to the Levites and to the poor; and of that tenth part, which it is reported that Dr. Hammond and many other charitable persons, have thought themselves bound to devote to charitable uses; and then onely add with our Saviour, Go thou and do likewise. But it is against the nature of charity to be stinted: I think therefore if we liv'd by this short rule at present, it might do well, to give what we can spare, and to spare what is more than enough. When I and my Family have fed well on a dish of meat, I do not grudg [Page 76] to give the rest to the poor. And so I argue, when I have enough for my self and mine, the rest belongs to the poor. And would to God men would know when they have enough of riches, as they do, when they have eat and drunk sufficiently!

To give that which is another mans is not Charity; or at least it is an ill govern'd Charity, that is not in Conjunction with Justice.

O thou that takest pleasure in the communications of thy self, that gloryest in the raying; forth of thy own Perfections, who rejoycest in thy works of Bounty and Merey▪ Conform me also to this divine disposition, that I may rejoyce to do good; account it a better and blesseder thing to give than to receive; be better pleas'd to find an object, upon whom to bestow a treasure, than to find one! And let this rejoycing be pure; not springing from the hopes of a reward (lest my very charity at last should be found to be covetousness,) nor from applause in this world (lest it should be pride) but from a principle of God-like Love, Christ-like Compassion, and rational belief, that in is better to give to them that need, than to keep what one needs not!

And O my Soul, what profits, what signifies the meer possession of gold more than of stones? The use then is all, And what better use can there be of any thing, than to make it serve a publick good? quo communius eo melius.

MEDITAT. XLV. Of Pleasure in general.

THe general notion of Pleasure is a Gratification of any Faculty; or a Satisfaction resulting from the union of the Faculty with the Object. From whence it follows, that there must needs be the greatest plea­sure in the enjoyment of God; especially when all the Faculties shall be advanced and inlarg'd.

It is not harsh to say, nor (methinks) hard to con­ceive, that Mans chiefest happiness consists in plea­sure; for the happiness wherein Man takes no pleasure is not happiness: Heaven it self cannot make a mind happy that cannot delight in it.

It is lawful to take pleasure in the things which we possess. Solomon seems to make it an argument of a worldly mind not to do so; sure I am, a man may do so, and yet not be sensuallly Voluptuous. It is strange that covetous Men, who love the World most, should yet find the least pleasure in it; they can take no plea­sure in what they have, for grasping after what they have not.

Covetousness seems to be more unnatural than Vo­luptuousness. Innocent Nature aims at the Gratifica­tion of it self, even in the Creatures that have not sin­ned. To enjoy present good things, and not to lay up in Barns, is the commendation of Birds, the moral vertue of Sparrows.

Yea Pleasure seems not only to be lawful, but neces­sary: Life would not be Life without it. If there were not a thing call'd Enjoyment, as well as Possession, the silly Bird, that makes her Nest where she pleases, would be as rich as the greatest Landlord. It is im­possible but that nature should take pleasure in the supply of her wants, in the gratification of her appe­tites. Pleasure is as natural to sensitive Creatures, as Appetite, and Appetite as Being.

But however natural the Pleasures of Sense are, there is a mighty difference between the pleasures of Minds and Spirits. The pleasures of the Flesh last no longer than whilst the necessities of nature are in supplying; enjoy them and you lose them. The pleasures of the Spirit are fine and strong, and (like it self) lasting, e­verlasting, Pleasures for evermore.

MEDITAT. XLVI. Of Worldly Pleasure.

THere have been of old, and it is prophesy'd that there shall be hereafter, Men that love Pleasures more than God: Whoever these Sensualists are, the love of God is not in them. For the predominant love of Sensual Pleasures is inconsistent with the saving Love of God: If the Belly be our God, our end will be destruction; God shall destroy both it and us. If we serve our own Bellies, we serve not the Lord Jesus Christ; whom if any man serve not, love not, he is anathema-maranatha.

The predominant love of pleasures is deadly; if ye live after the flesh, ye shall dye: Yea, it is death it self. What the Apostle says of every Widow that liveth in pleasure, true of every Woman, yea, and Man too▪ They are dead whil'st they live, 1 Tim. 5. 6. This was the Father's opinion of his voluptuous, prodigal Son, during his riotous course of life, he was dead, Luke 15. 24.

To take more pleasure in the gratification of the bodily senses, than of the Soul, What is this, but to ad­vance the Beast above the Man? To give up ones self to the pleasures of the flesh, more than of the mind; to prefer them before the enjoyment of God, before the exercise of Virtue, is to be lover of pleasures, more than of God, and consequently to be the Lover of the World here spoken of.

I know it is hard to convince a man that he is ha­bitually intemperate in his Pleasures: But certainly, when men do industrionsly, from time to time, pursue their pleasures, and that in things unlawful, these must needs be the pleasures of sin, and this is manifest sensu­ality. [Page 79] Yea, though it be not in things directly forbid­den, if the pursuit be with more zeal and industry, and more expence of time, than the interest and concern­ments, of the Soul, it must needs be accounted Sensu­ality, and a living after the flesh.

When every particular man has purg'd himself, (as the worst of men will do) and deny'd the charge of being Sensualists; yet it remains a certain truth, that there are many lovers of pleasure, more than of God; such as live in pleasures upon earth, as the Apostle phra­seth it, Jam. 5. 5. not lap and away, as a Dog at Nilus; but they wallow in them, they swim in them, they im­merse themselves in them, they delight in them as in their proper Element: Such as love pleasures, as Solomon speaks, Prov. 21. 17. Such as are given to pleasures, as the Prophet describes them, Isa. 47. 8. Such as serve divers pleasures, as the Apostle speaks, Titus 3. 3. Such as fare deliciously every day, as it is story'd of the Gos­pel-glutton: Such, as like Beasts, nourish their hearts as in a day of slaughter. These, sure, are predominant Lovers of pleasure: And are there not many such now, as well as there were in the days of those Prophets and Apostles? Let us not mistake; a man may sin in his pleasures, who does not take pleasure in sin.

Carnal pleasures I reckon to be either sensual, or fan­tastical. Thus I will distinguish them for method sake: Although those of the Fancy may, for ought I know, be properly enough called sensual. I think Di­vines reckon them so; and Fancy it self may well be call'd a bodily sense, being found in Beasts as well as men.

Now these sensual pleasures become unlawful, either by their Matter, Measure, Manner, or Season. And in this order I will address my Meditations to them, and afterwards consider of the pleasures of Fancy.

MEDITAT. XLVII. Of Fornication and Adultery.

AMongst the sensual Pleasures that are unlawful in the very matter, Fornication and Adultery offer themselves especially to be consider'd. To prefer these pleasures of the flesh, and gratifications of the Bestial Appetite before Purity, is a predominant love of the World.

Whil'st we carry about with us such Bodies as these, we shall have an appetite to Conjunction, as well as to Eating or Drinking; which to think perfectly and properly to mortifie, (for I do not call Restraint, Mor­tification) seems to be somewhat like the Fanatical hu­mor, Of living without Meat. The Lust of Hunger is best mortifi'd, by being duly gratifi'd: and perhaps the best, if not onely way of subduing this Appetite, is to accommodate it, in the ways and seasons allow'd by the God of Nature; and shall no more be interpre­ted a making provision for the flesh, to fulfil it in the lusts thereof, than Brewing or Baking, the most inno­cent kind of Cookery.

Who can blame the Philosopher that would eat, though for no delight he took in the meat, yet to be rid of the importunity of hunger, which solicited him and weary'd him so, that he could not follow his stu­dies, and was glad when the trouble of eating was over. Dare operam liberis is but a toil; and such an one as a wise man, is afterwards asham'd that he has taken. To find no need, and to have no appetite, in this case, (as indeed in most others) is more easie and pleasant to a good and wise man, than to have relief and satisfa­ction. For my own part, if I were put to my choice, I would much rather chuse, never to be [Page 81] hungry or thirsty, than to eat and drink at plea­sure.

But however natural this appetite is, God has founded it, and determin'd it to its Object. Eating is a natural Action, and to hunger is a natural Lust; yet some Meats we know were forbidden, so are some Con­junctions.

As the Case now stands with Man, I think Marriage is a merciful Institution, and much for Man's ease: It is better to be stinted here, than left at liberty; as it is better for a Traveller to be bound up to one safe way, than to have many ways to chuse at.

And as it is a merciful Institution, because it avoids Perplexity; so because it escapes Superfluity: Frustra fit per plures, &c. One Woman is sufficient for one Man; which makes Adultery more inexcusable in the Males, than in the Females.

Marriage is also very much for order. What a mi­serable Confusion would there be in the World, if pro­miscuous Copulation were allow'd! Yea, even those more than brutish Epicures, who will plead for it to be allow'd to themselves, do not allow it to their Horses and Dogs. For they that would keep up a right strain, and a generous Breed, will not suffer the Female to en­gender with every Male that has a mind of her.

Marriage, and the just observation of the Marriage Covenant, is also for the health of Men; whereas For­nication and Adultery bring Diseases, filthy and loath­some Diseases upon the Body.

And who can sufficiently bewail the defilement of the Land? Alas! that so many Families in one City, of the most Reformed Nation upon Earth, should be maintain'd by the curing of Diseases, brought by such sins, as the better sort of the Heathens abominated, and ought not to be once nam'd amongst us as becometh Christians!

Whether there should have been Propriety of Goods in the State of Innocence, is justly doubted; but of Wives, no doubt there should: For even innocent Adam was formally marry'd. God has made an inclo­sure of the Females, and woe to him that violates it, The Adulterer therefore is as properly, and much more heinously a Thief, as he that robs his Neighbors Or­chard.

O thou blessed Spirit of Purity, help me to make a Covenant with mine eyes, that I do not look upon a Woman to lust after her! Let my Soul be wholly charm­ed with the beauty of Holiness! Give me always to pos­sess my Vessel in Sanctification and Honour, that I be not defiled in Flesh nor Fancy!

MEDITAT. XLVIII. Of Gluttony and Drunkenness.

NExt to the sensual Pleasures that are unlawful in the Matter, come to be consider'd those that are un­lawful in the Measure. The Matter of the pleasure in eating and drinking, is lawful; but the Measure makes them both no pleasure and sinful too. Whosoever takes pleasure in meat or drink more than in God, is a lover of the World.

For the gratification of the sensual Appetite, to eat or drink things forbidden, was to prefer the service of Sense, before the Authority of God; since the dif­ference of meats and drinks taken away, to eat, though it be Honey; and to drink, though it be Wine, to Ex­cess, is the same.

But this Excess is not simply to be estimated by the quantity: Some men may and ought to eat and drink more than others, and in so doing are not excessive, because Nature is but well relieved in these by such a [Page 83] quantum, which in others would be opprest. It is Un­physical and Unchristian, to judge another man by my proportion. He that should appoint the same measure of Manure to feed, or desire the same measure of Rain to refresh all sorts of ground, and should make no dif­ference between the Land of Canaan, and the Land of Egypt, would forfeit his skill in Husbandry. Yea, though a thirsty Traveller or Labourer, or an unwary Noah should chance to be drunk with a draught of Wine, he would be innocent, in comparison of the Sitter, who yet can wipe his mouth, and go home, and say, He is not drunk.

Much less is Excess to be estimated by the distemper consequent upon eating and drinking. Many men are Gluttons, that do not surfeit; and Drunkards, that are not drunk. The sober and temperate are sometimes distemper'd with that quantum, which the intemperate are not affected with. Many can sit by the Wine from morning till night, and not be inflam'd; and yet if a very good call do not justifie them, a Woe may belong to them for all that, and they may be reckon'd amongst the Drunkards.

The truth is, it requires much skill in Physick, as well as in Divinity, to know exactly how not to of­fend in eating or drinking: And certainly if we can­not be perfect Casuists concerning our selves, much less can we be concerning other men. Such is the consti­tution of this Body, that perhaps few men go to Bed not unduly affected, in some kind or degree or other, with meat or drink. Let wise men judge, whether they be altogether so wise and well at night, as they were fasting. By that time we have well thought how small a mistake either in the kind, or measure, or season of meat and drink, may in some degree offend, we shall have reason to subscribe to the Proverbial [Page 84] Aphorism, Anima sicca est sapientissima. But yet there are such sins as Gluttony and Drunkenness, and they are Symptoms of a Worldly mind, and they are to be judg'd by the predominant inclination and ap­petite.

The preference of the meat and drink that perisheth, before that which endureth to Everlasting Life, deno­minates a Carnal Man (if not in proper speaking, a Glutton or Drunkard) Christ himself being judge. I know it is not spoken against Sensuality, but Cove­tousness, and yet it may indifferently be apply'd to either, that taking thought what to eat and to drink, does make us to symbolize winh Heathens, Mat. 6. 31, 32.

To be studious for the Palate, to pamper and indulge the appetite, to make provision for the flesh, to fare Sumptuously every day, to mind the gratification of the Senses, more than the service of God, the publick good, the relief of the poor, the nourishment of the Soul, is a gluttonous, at least a sensual way of living.

To follow after strong drink, to provoke to intem­perate drinking, to be mighty to drink and to exercise that might, to strive to drink down others, to drink for wagers or victory, to prefer a drinking life before business and usefulness, is sensual, and a kind of drun­kenness too, though it neither stammer nor stagger.

What then? are we limited in eating and drinking to a bit or a sup; as in speaking to yea and nay? Lord, what man upon earth so wise as to know, so exact as to observe such a point!

Surely there is an innocent entertainment; as well as a necessary relief of nature: But what Casuist shall state it? Any degree of eating or drinking that fits us for higher offices seems to be lawful.

Lord, I beseech thee grant that my appetite may be allways subject to my will, my will to my reason, my rea­son to thy Holy Word! Grant that I may not take undue pleasure in Wine, wherein is excess; but be filled with thy Holy Spirit! That I may not serve my own will or lust in eating or in drinking, but make it my meat and drink to do thywill! That I may by a divine Communion continu­ally eat the Flesh and drink the Blood of the Son of God; in which there is no danger of surfeiting! Oh there let me insatiably hunger and thirst!

MEDITAT. XLIX. Of Pleasures unlawful in the Manner.

PLeasure, either sinful in the Matter nor Measure, yet may be so in the Manner.

To eat and drink is in it self innocent, and a natu­ral innocent delight may be reaped from thence: but to relish and sensate these innocent pleasures, only as they are natural gratifications, is gross and sensual.

The most refined Souls whilst they are in conjun­ctian with these Earthly bodies, must needs find plea­sure in what gratifies the natural Appetite: But they find more pleasure than so, pleasure of another na­ture besides that.

The Soul ought to tast the sweetness of God as well as the palate rellish the created sweetness of meat and drink; it ought to behold the amiableness of God as well as the eye behold and admire any created beauty.

If we do not rise up by the particular created good­ness of the creature, to the uncreated goodness, the Father of Lights, we are gross and sensual. [Page 86] How gross are the Amoretto's of the World, who stand gazing upon the sweet Features and charming Complexion (forsooth) of a Mistress; the World­lings, who dote upon the Fabrick of a House, or the Shape of a Horse, and contemplate nothing higher!

How can I commend the convenience of Riches, the refreshingness of Meat and Drink, the pleasant­ness of Sleep, the sweetness of Friends, or of Life, and not climb up to Riches, Refreshment, Rest, Love, Life it self.

That whereby any thing is in any kind excellent, is some communication from God, something of and from him. Why then stand we gazing and doting up­on beautiful Objects? Why so ravish'd with melodious Ditties? Can we not contemplate Harmony in the Ab­stract; nor Beauty, exeept it be incarnate? Can we enjoy nothing, but what we can see or hear, or handle? O dull and degenerate Souls!

O thou most blessed and eternal Spirit, refine and spiritualize my apprehensions and sensations; that I may see thee in every thing that I see, taste thee in every dish and draught! Thou leadest me by the streams, but suffer me not to lie down there, but help me to pursue them up to the Fountain. Oh that I were a Ja­cob, and that every Creature were a Ladder, where­by thou mightst descend upon me, and my Soul might ascend up unto thee!

MEDITAT. L. Of Pleasures unlawful as to the Season.

THere is a Season for every thing, and the right ti­ming of things makes them beautiful.

The Pleasures that are lawful and honest, nay, and [Page 87] seem almost to have some relation to Religion, may at some times be intermitted. The Disciples could not fast, whil'st the Bridegroom was with them, but that is no wonder: Aaron could not feast before the Lord, when such and such things had befallen him, Lev. 10. and Moses could not blame him. There may be a time when the very pleasant praises of the Lord may seem unpleasant, and the Songs of Sion be out of Tune. The Apostle, by his disjunctive discourse, seems to imply some such thing, concerning the Chri­stian Psalmody, that it is not seasonable in a time of affliction; If any be afflicted, let him pray: If any be merry, let him sing Psalms.

But to lead a merry jocund Life, to give up ones self to Eating and Drinking, and Sports, in a time when God calls to Weeping and Mourning, is an Ar­gument of a prophane and profligate Sensualist, and seems to be an unpardonable presumption. Isa. 22. 14. It is revealed in my ears by the Lord God of Hosts; Surely this iniquity shall not be purged away from you till you dye. How unseemly is it for me, said David, to dwell in Cedar, and the Ark of God in Curtains? For me to go rest my self upon a soft Bed, when my General lies upon the hard ground. To go solace my self with my beautiful Wife, whil'st the Armies of God are looking Death in the face, is not seemly for me, quoth that Noble Captain Ʋriah.

If Whoring had been lawful, and a Gentleman-like quality, yet Zimri was absurd, to be Whoring, when all Israel were mourning under Gods judgments. The Text imputes it as an Act of great weakness in that King, who was drinking himself drunk in his Tent, when the Enemy was upon him, and he should have been ordering his Battel; which puts me in mind of the Reproof that the old man in the Comedian [Page 88] gives an idle Servant, In ipsa turba, atque in peccato maximo, potasti, scelus; Quasi re bene gesta. To be fidling, when the City was on fire, is a character fit for Nero: For an Old Woman to dance, according to the Latine Proverb, Makes Death laugh in his sle [...]ve.

To frolick it under the afflicting hand of God up­on our selves or the Church, under imminent dan­gers; in a time of Universal Wickedness (with the old World) to give up our selves to all fleshly plea­sures, is far worse than to eat flesh in Lent.

Lord, how like is the new World to the old one! But shall there not yet be newer, wherein dwells righteousness? why there then shall be pleasures for ever­were.

Oh but it is the part of a brave bold spirit to be un­concern'd, not to be baffled nor scared out of the en­joyment of it self. Give Horace his Mistress, and come on him what can.

What an Heroick thing is Atheism! Nay rather, this is a Beastly Valor: Such as the courage of the Horse in Job, that mocketh at fear, and saith amongst the Trumpets, Ha, ha: Or of the Leviathan, that laugheth at the shaking of the Spear.

Lord, the pleasures of the flesh are mean and beastly things at best: But when they are thus unseasonable, it adds wickedness to their meanness, and devilishness to their beastliness. Enable me to observe the operation of thy hands; teach me to distinguish the time to weep, from the time to laugh: let my reason ever maintain a just dominion over my appetite, my Senses, yea, and my Fancy too!

MEDITAT. LI. Of Fantastical Pleasures.

THere are pleasures of the Fancy; which may be di­stinguisht from the Pleasures of the Senses, though Divines use to confound them. To prefer these before God, is to be a predominant lover of the World.

There is no sin, that I know of, but may be acted over in the Fancy, and affect the body no further.

A mental dalliance with a Mistress, though it gets no Bastards, yet is Adultery, and prefers the World before Chastity and Purity. The vigour of the Fancy both prevents and survives bodily uncleanness: There are earlier and later Adulteries in Fancy, than in Senses. Incestos amores a tenero meditatur ungui, says the Poet: And Fancy acts over again the unclean­nesses to which the Body is insufficient.

Covetousness is acted, yea mainly acted in the Fan­cy; Oh the full Bags and Barns, the large Fields, the Mountains of Gold that are to be found in a cove­tous Fancy, Sure these men who fancy such great things to themselves, and delight in such Fancies, are they whom the Prophet Ezekiel speaketh of, whose heart goeth after their Covetousness.

Pride is acted mainly upon the Stage of Fancy; though somtimes it breaks forth into words, as in Nebuchadnezzer, yet sometimes it never goes fur­ther than the Fancy, and yet is mortal and damnable; as seems to have been the case of Herod, whose Fancy was pleased with the blasphemous acclamations of the people, and he gave not glory to God.

The distractions and strange rovings of Fancy, after odd impertinent things, in a careless and in­coherent manner, is a great corruption. And to give [Page 90] the reins to a roving desultory Fancy, without seek­ing to reduce and reclaim it, is a predominant Sensu­ality. Methinks that even to think nonsense for an hour together, should shame a wise Man, what can any man think of those men that are more solicitous to reclaim the wild ranging of their dogs, than of their fancies, but that the beastial part doth predominate o­ver the rational.

Who can sufficiently lament the sad disorder of the Fancy, and the evil that it betrays us to? How un­seemly and unjust is it that our thoughts, which are the first-born of our Souls, should be so squandred away in a wild-goose chase, much sillier than childrens pursuing of butterflyes, or following of crows through thick and thin, testaquae lutoquae.

O my mind, hast thou so lowly an object, and such important matters to bestow thy self about as God, and the things of Eternal life; and canst thou have leasure to dream away thy time, and spend thy powers upon things that are not, that need not be, that never will be? Dost thou laugh at the Chimerick fictions of Poets, and yet spend thy strength in Poe­try? Dost thou account it time next to lost, to read Romances; and yet canst be at leasure every day to make them?

Lord what a fickle, fluid, ungovernable thing is Mans Fancy! How is this contexture of the body a snare to my Soul; diverting, hindring, spoyling its operations? Fancy is a necessary faculty, without which I can perform no action; and alas how has sin got into it, and desiled it, poyson'd the very fountain?

To a Worldy Fancy, I might add also a Worldly Memory: For certainly to be able to remember all Worldly Concernments, and still to forget the mat­ters of the Soul, and the World to come, is a sad [Page 91] Symptom of a worldly mind. But amongst the cor­rupt Pleasures of the Fancy, I must insist a little upon Revenge, because it is frequently acted only upon the Stage of Fancy, and does not proceed into Act: And all this while vain men are apt to think themselves free from it. To this therefore I will now apply my Thoughts.

MEDITAT. LII. Of Revenge:

UNder this Head of Fantastical Pleasures, I bring in Revenge, partly because I do not foresee any Head that it will be so fitly reduc'd to; and partly, be­cause I think it is more usually terminated in the Fan­cy, than other sins are. If a man be of a proud, lust­ful, covetous Fancy, it is ten to one but he will shew it one time or other, in Words, Actions, or Beha­viors, that shall be significant: But Revenge may be, and I doubt is usually terminated in the Fancy, for want of power or opportunity to shew it self.

Revengefulness is a temper that does most certainly conclude the predominance of the Worldly Nature above the Divine.

It seems, in short, to be nothing else, but a re­taliation or retribution of Injuries either contriv'd or executed; which is a thing so difficult and nice, and re­quires so much clearness of apprehension, and purity of mind, that no mortal man may meddle with it: It is beyond all created Skill, and therefore God does challenge and appropriate it to himself alone. He al­lows men to share with him in his other Perfections; to imitate his Wisdom, Mercy, Patience, Justice: But Vengeance is mine, I will repay, saith the Lord, Rom. 12. 19. And again, Vengeance belongeth to me, saith the Lord, Heb. 10. 30.

It is a great mistake in men, to imagine that so long as they hold their hands, they have committed no Murder, because (forsooth) no one can Indict or Arraign them: For a revengeful temper is Murder; He that hateth his Brother is a Murderer, 1 John 3. 15.

Revenge does not consist in the doing of mischief: To desire it, to contrive it, to meditate with plea­sure upon it, to rejoice in it if done by any other, is Revenge: yea, to suspend necessary and usual kindnes­ses, not to give meat to an Enemy if he hunder; yea, not to love an Enemy, is a degree of Re­venge.

The Gospel excels all Philosophy, in the Doctrine of Revenge. The Philosophers, yea, and the Jews generally held it no sin, to do evil to one that had hurt or wronged them: They said, Thou shalt hate thine Enemy. But the Gospel forbids all hatred, even of an Enemy, and consequently all Revenge: For there can be no revengefulness, without some de­gree of hatred.

It is a very spiritual and close sin; it may be, and yet not be discerned. It puts on divers shapes: Some­times it would be mistaken for Zeal, as in the case of the two Disciples, calling for fire from Heaven, them­selves in the mean time little better than set on fire from Hell. Sometimes it mingles it self with Justice: Bring her forth, said Judge Judah, and let her be burnt: Yes, burn her by all means, rather than Shelah my youngest Son shall marry her, lest he dye as his Brethren dyed. Yea, sometimes it would fain pass for kindness, and be interpreted good Nature. Thus the kind King of Israel gave his daughter Michal to Captain David, to be a snare to him: And the crook-footed Philosopher very charitably wish'd, His [Page 93] shoes might fit the feet of him that had stolen them: So far was he (good man) from Revenge. A chari­table revengeful man gives his Neighbor the hook. Malicious Absalom entertain'd his Brother Amnon to his destruction. They say the Devils Gifts are Donata Hamata, there is a Hook under the Bait. And no doubt but the Devil, as ill-natur'd as he is, does help some men to be rich; as he prefer'd the Dog Hazael to be King of Syria, for no good will to him, but ill will to Israel.

Neither is Revengefulness the sin of great men only: A poor man may be as revengeful, and take as much pleasure in fancying and meditating Revenge, as the Blades of the World in executing it; who, for a word spoke awry, (forsooth) presently term'd an Affront, must have Satisfaction.

And to the Carnal, whether Rich or Poor, no doubt but Revenge is very sweet; and the Fancy as much tickled and delighted with the speeulation of it, as the bodily Senses, with any Act of Intemperance or Un­cleanness. Who can chuse but apprehend the pleasure that the swaggering Giant took, in fancying Revenge to be taken upon Ulysses, who had befool'd and blind­ed him, when he hears the Poet expressing it thus—O si quis referat mihi casus Ulyssem. Aut aliquem ex sociis, in quem mea saeviat ira, viscera cujusdam, &c.

One would think he saw him tearing the Flesh, and drinking the Blood of these men.

And indeed what was the greatest part of the Re­nowned Bravery of the Romans and Grecians in their Wars, but Revenge. But if we will stand a little, and compare the provocations done to Christ Jesus, and his Behavior under them all, we must confess and say, so great Fortitude all the revengeful Champions in the World never shew'd, as he, in not revenging him­self at all; as he, in his Father forgive them, they know not what they do: No, nor as his dear Disciple Stephen, in his Lord lay not this sin to their charge, Acts 7. ult.

I do not think it is simply unlawful to go to Law: But if any man go to Law without the least mixture of Uncharitableness, or Revengefulness, the same is a per­fect man. I doubt Lawyers do as truly live upon the Diseases of mens Minds, as Physicians of their Bodies.

Well, I see there is no Revenge allow'd me towards my Neighbor, and yet there is such a kind of Appe­tite in my Nature, I will spend it therefore upon its proper Object. Though Self-Murder is the worst of of Murders, yet Self-Revenge is the best of Re­venges.

Be reveng'd upon thine eyes, O my Soul; not by pulling them out, but by shutting them, by bringing them into Covenant. Have thy Senses betray'd thee? Deny them their liberty in some things lawful. Keep under that Body, that has been petulam and troublesome. [Page 95] It was too severe Revenge in the Pepish Saint, who cut off his right hand that had suffered a too affectionate kiss of a Female: But if thy Senses abuse their liberty, retrench them; deny them sometimes of things lawful, if they will adventure upon things unlawful.

Oh blessed God, whose infinite Purity, impartial Justice, all-wise Love, do render thee alone fit to take Revenge, and to retaliate thine own injuries and mine too; perfectly mortifie in me this Appetite, and all that Pride and Self-love, that are the fuel of it. And inasmuch as I see it is by no means safe that such a Sword be committed into the hands of such a mad fool as I am, help me to commit my Cause to him that judgeth righteously, without forestalling him, or pre­scribing to him; not determining the way, nor hastening the time, nor so much as desiring the thing! Oh that I may be able to say, I have not desired the evil day, Lord thou knowest: that I may seek the peace of Ba­bylon, though I be a Captive in it; yea, though in her peace I should be no sharer!

MEDITAT. LIII. Of Cursing.

AS a Species of Revenge, or at least a Product of a revengeful mind, I may here seasonably medi­tate a little upon Cursing.

There is a solemn Cursing, or delivering up to mis­chief, performed by Church-Censure; which is a kind of revenging of God's quarrel, a Discipline that he himself has committed into the hands of Men, which they must take heed to use for him, not for themselves. The greatest thing, for ought I know, that God has committed into the hands of men.

This is easily, but wretchedly perverted, when [Page 96] the Ministers of it revenge their own Cause and Quarrel, serve their own interest, and not Gods: Gratifie their own Lusts, more than the Will of God; when they had rather that men suffer'd, than were re­form'd; were damn'd, than amended.

There is an Extraordinary and Prophetical Cur­sing, proceeding from an extraordinary motion of the Holy Spirit; found only in pure minds, and yet but seldom in them neither: Such was Elisha's cursing the ill-bred Children, 2 Kings 2.

Those passages of David in the Psalms, I rather take to be a Prophetical Denunciation, than a Cursing of the Wicked. Let us be sure we know what spirit we are of, before we adventure to imitate these inspi­red men.

And alas! Why should we curse the Wicked, who are hastening to greater Evil than we can wish them! Besides Charity would rather command us to pity them, and pray for them: So did Christ Jesus, so did holy Stephen, so did St. Paul for his Judge Agrippa; and his Persecutors the Jews, Acts 26. 29.

There is an extraordinary Self-cursing by way of Protestation, to be used sparingly, in weighty mat­ters. I refer this to extraordinary Swearing.

There is a prophane Cursing. And this is either ex­traordinary or ordinary, and both symptoms of a worldly mind.

Extraordinary prophane Cursing is, when People in cool blood, knowing what they say, from a malici­ous mind, and sometimes with great solemnity of kneeling down, lifting up their hands, putting off the Hat, do imprecate mischief upon a person that has wrong'd them, or offended them. This, when it is done in its Formalities, looks like a Sacrament of the Devil, an Ordinance of Hell, a kind of an Ex­orcism: [Page 97] But a horrible presumption certainly it is; a prescribing to Infinite Wisdom, a taking of Gods Work out of his hands, an usurpation of Divine Pre­rogative. Wicked, bold man; How darest thou take upon thee the government of the world, and judge any man before his time? Dar'st thou imploy the Almighty in a work, wherein he takes no pleasure; engage Love it self to act against his own nature un­mercifully? To pray God, not to have mercy upon man, is the highest blasphemy: It is as if one should pray him to cease to be God.

Ordinary prophane cursing, is either of our selves, or others; and each is threefold; upon slight occa­sion, upon none at all, or worse than none.

First of our selves: When men upon every slight occasion, to confirm every inconsiderable truth, which it is no great matter whether it be believed or no, or may as well be confirm'd and believ'd by a bare asser­tion, will wish they may never see the Sun more, ne­ver open their hands more, that the drink might ne­ver go through them, the meat might be their poyson, that they might never stir more, might be hang'd, that God would judge them, or that they might ne­ver enter into the Kingdom of Heaven, if such a thing or such a thing, be not so, or so. This I'm sure is more than Yea and Nay; it is highly foolish, and indeed prophane.

Mans knowledge is fallible, his Memory frail, Senses deceitful: And if this thing should prove other­wise, then thou wicked man, out of thy own mouth thou shalt be condemned; so shall thy Judgment be.

There are instances of Gods taking such men at their words, but I need not insist upon them. It is an argument that men stand not in awe of God, when they dare invocate his Judgments, and challenge his Justice.

Secondly, But when upon no occasion at all, to confirm nothing, men will dare God to damn them; oh horrible and impudent impiety! These men have not so much mercy for themselves as the devils: They pray'd that they might not be tormented before their time, these pray that they may. Of these sure, if of any unbeleevers, it may be properly said, that they are condemned already.

Thirdly, It is worse than no occasion, when men use cu [...]sing in design, to commend themselves to ac­ceptance, as an ornament and imbellishment of speech.

Secondly, Of others.

• 1. When ever and anon, upon every small provo­cation or offence, men will passionately call for ven­veance, lay the Pox or Plague upon others, or it may be send men to the devil, upon no other errand, but to tell him, they are making hast after them.
• 2. When upon no provocation, in no passion, but in a familiar jocular way, men curse one another; nay with the same breath, curse their friend, and swear how much they love him.
• 3. It is by some reputed a piece of familiarity: You must take it as a kindness, especially if you be an inferi­our, that they will be so great with you, as to curse you Sic s [...]lent beare amicos.

There is another sort of prophane cursing inferior to all these, a cursing in Short-hand. Many men are asham'd to curse in words at length, but boggle not to do it in Characters and Abbrevations. If these men know the true original of these Characters, and the meaning of them, it is all one as if they spoke in words at length. If they do not, but yet suspect them, it is bold, it is an adventuring upon an appearance of evil, which is flatly forbidden. Suppose they suspect no­thing [Page 99] of this meaning in these common words: If they have no meaning, they are idle words; and that is bad enough. And if they profoss sincerely, they know not what they mean, they proclaim themselves fools, that know not what they say. It is a miserable shift to embrace foolishness and madness to avoid pro­phaneness.

But it is to be suspected, that they that mince the matter, do know the meaning of these characters well enough; how else could they apply them so patly, so seasonably as they do? One may know they stand in stead of a curse, because they come in the order and place of one. When I hear a man say a pound on him, or a shackle on him, for I am much beholden to him, and he has much befriended me; then I will believe he knows not what he says.

It seems to be cleanly and charitable to wish men in Heaven, and that God had them: But I have heard it come out of as prophane mouths, and with as spite­ful a design, as any curse.

Blessed God, who blessest us daily; communicate to us of thy gracious nature, that we also may bless and not curse! let us never presume to reckon our selves a part of Christs purchase, till we find our selves actually redeemed from our vain conversation received by tradition from our fathers!

MEDITAT. LIV. Of Idleness.

AMongst sensual or phantastical pleasures, or a mixture of both, Idleness must be ranked.

The greatest sensualists are usually most idle; yea though they take more pains in pursuit of their plea­sure, than other men in their honest employments.

It is strange that Pleasure should be painful, and Idleness operose: yet so it is.

Whosoever is not ordinarily well employ'd in good business, is idle. Such is the generation of all those that play away, sleep away, chat away, visit away their time, from day to day; or who fearing lest time should not pass away fast enough, make use of that sovereign Receipt called Pastime. This Idleness turns man into a Cypher, makes him insignificant; and surely I do not know a greater reproach to man, than to be unprofi­table. An idle person is convicted and shamed by the whole Creation, in which there is nothing insignificant or useless. I am persuaded, the Devil himself would account it a shame to be idle: he seems to glory in his activity, Job 2. though it be in mischief. The Sun never rises nor sets, the Year never begins nor ends, but it is to the reproach of the idle person.

We have all great cause to lament the idleness and playfulness of our Childhood and Youth▪ and the ma­ny idle hours and days that we have spent, in which we have been no Factors for God, no one the b [...]er for us, nor we o [...]r selves been bette [...]ed.

Some say, They have no Trade, they have nothing to do.

And are they too old to learn? Can they no way as­sist their Neighbor by Head nor Hand? Can they not read good Books, write good Letters, or give good ad­vice? Oh how is the want of Education to be lament­ed! Parents teach their Children nothing when they are young, and so they are good for nothing when they are old. Hin [...] ill [...]e [...].

But have they indeed nothing to do, but to dress and feed themselves? How do many of them live then? They live of their money. But what, they cannot eat money. No, but they live upon Usury. And will that [Page 101] excuse Idleness? Or rather, Is it not a monstrous thing, that the Money, the silly inanimate Metal should be active, and the man idle. Therefore, O Man, thy Money shall be thy Judge: The brightness of the Usurer's Money shall be a Witness against his Idleness, as well as the Rust of the covetous Hoarders against them. If the Money-man would turn his money, or part of it, into some kind of stock or other, and trade therewith, buy and sell, and maintain Commerce in the World, he might serve the publick good, and at least have the comfort of being an example of righteous­ness.

But still it will be pleaded, We need no [...] work.

To which I answer; If the Command of God make a Necessity, all have Need. Men should not be em­ploy'd only to get wealth to themselves, but as Mem­bers of the Publick, they ought to be doing some good. God never gave Men Estates to make them idle; nei­ther do Rents or Riches exempt any man from business: It is a perverting of the end of Talents, to wrap them up in Napkins. No man need to complain for want of work, whil'st there are so many businesses, besides worldly business, to keep men from being idle.

O Eternal Spirit of Life and Power, inspire me with a Divine activity, that I may account it nothing different from death to live unprofitably, nothing different from a judicial sentence, to bind my self hand and foot by my own [...]lothfulness!

MEDITAT. LV. Of Easefulness.

UNder the Head of Worldly Pleasure, and as be­ing much of Kin to Idleness, I must now medi­tate a while upon E [...]s [...], Carnal Eas [...].

Idleness is opposed to Action, Ease to Suffering▪ Idleness is freedom from Busines [...], Eas [...] is freedom from Adversity, or any thing that is grievous to the Senses, as Sickness, Losses, Poverty, Restraint, Tres­passes and Injuries in word or deed, &c.

To prefer Freedom from any of these sensual Adver­sities, before submission to the Will of God, a san­ctify'd use and improvement, the exercise of Patience, Charity, Fortitude, and Constancy under them, is sensual, and denominates a man a Lover of the world, of worldly Ease.

I do premise, (which every body (sure) knows) that we are to value our selves by our Souls, not by our Bodies, or secular Concernments: And to prefer the Body before the Soul, is all one as to prefer the World before God. For that certainly is most to be loved and preferred, that makes most for the perfect­ing of the Soul in a Christ-like Nature. He that thinks himself too good so much as to be laught at, or spoken ill of, is a very ne [...]h Christian. To be shie to venture upon any Affliction, to dare to venture no­thing for [...] sake, not to take up any Cross, is a Character of a person far from a true Discipleship: For the true Disciples are described, by their taking up their Cross, and following their Lord.

The Captain of our Salvation valued Subjection to the Will of God, and Charity for the Souls of men, before Sensual Ease: when these came in competition, [Page 103] he accounted him a Devil, who cry'd, Master spare thy self. It was indeed in his power to have spared himself; but he was an hardy Captain, and would not save himself, rather than betray us.

It is true, Nature desires Ease from Adversity; the Soul has a wonderful Sympathy with, and Kindness for the Body: But those soft and delicate persons that cannot endure that the flesh, or any fleshly interest should smart, though it be the Will of the Sovereign Wise God, though this Plaister might work a Cure, though Affliction might bring forth the pleasant fruits of Righteousness, are strangely immur'd in flesh, and sunk into Sense.

MEDITAT. LVI. Of Fear of Sickness.

UNder this Head of Easefulness, I may seasonably meditate of Fear of Sickness.

And here I cannot deny, but that Sickness is trouble­some to the Senses, yea, I think I may confess, that the Soul cannot but sympathize with the Body: for there is a strange and unaccountable dearness which springs from their conjunction.

But yet the Soul hath an health belonging to it di­stinct from the Body, called in Scripture, The spirit of a sound mind. The Souls Ease and Eucrasie lies in Subjection to the Will of God; she ought to va­lue her own Ease more than that of the Body, to pre­fer Patience before Health or Recovery.

We know that Patience is Divine, and that Health is but a worldly good; and also that that may be wholsom to the Soul, which is grievous to the Senses.

So that to be afraid of, and to stand in awe of Sick­ness, is a preferring of carnal Ease before spiritual, [Page 104] and before the Will of God: and to be more solici­tous for recovery, than for a sanctification and im­provement, is sensual.

Much more then, to flie to undue means for preven­tion, is a manifest preferring of the worldly fleshly in­terest, before God and his Holy Authority.

It is possible, it is seemly, to be so master'd with the sense of the Purity and Perfection of the Divine Will, as to be well pleased wi [...]h Diseases, to over­look pain, to embrace a Dung [...]il, to hug the Worms that fill our Sores, as if they were our Sister and Mo­ther.

Art thou so delicate a thing, O my body, that thou must not be touch'd? Are you my Senses so sacred, that you must not be grated upon, nor your interest vio­lated? Oh take heed of the young man A [...]sal [...]m, though he be a Trayt [...]r▪ a Rebel, an incestuous Fratri­ [...]de, yet he [...] proper Gentleman, a goodly young Prince, deal tenderly with him; yes by all means. My Soul, thou ha [...] smarted, and dost smart daily for the treacher [...]sness and flattering insinuations of the bodily Senses; yea they affect the dominion of the Soul, and [...] [...]throne Reason. And must they be thus humor'd and cocker'd? Ay, do, breed up a Bird to pick out thy own eyes.

Lord, Is it true that no Sickness is joyous! But though Sicknes be not joyous, yet sure there may be joy in and under Sicknes [...], is well as in the spoil of Goods, or in Reproaches. And I do remember those that took joyful­ly the spoiling of their Goods, and those that rejoiced that they were accounted worthy to suffer shame for the Name of Jesus. Let me be lame all my days, and a Criple, so I may be the King's son, and eat at the King's Table con­tinually▪ Let me keep my Bed all my days, so thou, [Page 105] Lord, wilt but please to make it, and thy Holy Spirit will vouchsafe to rest with me. Let the pleasure of Submis­sion, Self-Examination and Resignation, out-weigh the pain of the Gout or Stone, or Strangnry?

If the Devil meant it of all men indifferently with­out exception, good as well as bad, Job as well as other men, when he said, All that a man hath will he give for his life; he is a Lyar, and a Slanderer, and Divines do ill to justifie the Father of Lyes in this matter, and to say, as some do, That he was in the right. All that a man hath? What, I warrant, he will give his Soul to the Devil for recovery from Sickness, will he? He will part with his integrity, make shipwrack of a good Conscience, he will curse God? Thou lyest Sathan. Job himself prov'd thee a Lyar, who held fast his in­tegrity, although thou movedst God against him to de­stroy him. And many of the Servants of God do con­fute thee, who have refused to accept of recovery from Sickness upon sinful terms, or by sinful means; and in­stead of giving all that they have, Soul and all, for Life, would not part with the peace of their minds, nor the purity of their Consciences, to purchase health.

MEDITAT. LVII. Of Fear of the Less of Friends.

ANother thing grievous to the Sensual Life, is the death of Friends, and beloved Relations. This, I foresee, will fall under a following Meditation, there­fore I will but lightly touch upon it here, although a fair opportunity be given for it.

It is the part of a delicate sensual Soul, a Lover of the World, to fear the removal of his dearest Friend, to prefer their Lives and Companies before the Will of God, and its being done.

I do willingly grant that Friends and Relations are to be loved and delighted in: yea, I think of all sen­sual Pleasures, this is the most innocent, and the least beastly, (though some Beasts are very fond of their Relations, and others are great lovers of Society;) and good men have been more apt to fall into Fits of this Sensuality, than any other that I can think of. Any one that reads the Story of Jacob and Joseph, and Benjamin; of David and Absalom, and Adonijah, will be apt to think so. Nay, indeed it were a part of gross Beastliness, not to leave off sorrowing for the Asses, and cry, What shall [...] do for my Son: Alas! lest the proper young man Saul should be lost.

Yet as Relations are to be loved onely in God, so they are readily to be quitted and forsaken for him, or at his command. His Will ought to be dearer to us, than their company.

Many are so fond of their Children, that they can­not abide to look off them: They contemplate them by day, dream of them by night. This love, as great as it seems to be, is not perfect: for it hath fear in it, and this fear hath torment.

I will not here say how evil this Love is, but I am sure these People are ill prepared, to forsake Children for Christ's sake.

Abraham was not so fond of his onely Isaac; No, he shall die, if he were a thousand Isaacs, if God call for him. Nay, he shall die by his hands, rather than he will gain-say the Will of God.

Every good Christian is of the same temper, of the same predominant disposition, to be willing to give up Isaac. And no doubt, but that if we had the same command, the same thing would be our indispensible Duty. But (alas!) Q [...]otusquisque est Abrahamus, How few Abrahams does this Age afford▪

If we sit loose from Husbands, Wives, Children, [...] we be in a chearful disposition of resigning them at all times, it is an act of Faith as acceptable as Abra­hams. A Man may offer up his Son, though he do not bind him upon the Altar, as there are many Mar­tyrs that were never brought to the Stake. The 3 young men in Daniel were as properly Martyrs, in venturing upon the fiery Furnace, as if they had been burnt.

To mortifie this worldly Fear, let us believe and consider, That whatever is lovely in Children will still live, and may be as well enjoy'd in God, as if they were alive.

Besides, it is worth the while to ask, Who knows how those Children will prove? If we had a Prophet here, perhaps he would answer us as he did Eli, 1 Sam. 2. 33. The Child of thine that shall not be cut off, shall be [...] [...]ons [...]me thine eyes, and to grieve thine heart. But I shall wave the further prosecution of this, and adjourn it, till I come to consider of the worldly love of persons.

MEDITAT. LVIII. Of the Fear of Poverty, and Loss of Goods.

POverty is formidable to Men, not so much (I sup­pose) because it is deadly, (few fearing to be so poor as to starve) as because of the disgrace that at­tends it.

But this is a Cross that we must be ready to take up, if we will approve our selves to be Lovers of God, Disciples of Christ.

Moses took it up, and his Countreymen the believing [Page 108] Hebrews took it up: Of later Times the Noble Mar­quess Caracciola took it up. It is a Tribulation, which all that will enter into the Kingdom of God, must be content to pass thorough if it lie in their way. To use sinful shifts, or comply with sinful terms, to avoid Po­verty, denominates a Lover of the World. Lord, what lying, flattering, deceiving, and disingenuous stifling of Conscience is used, to prevent Poverty! And is there any thing in it so formidable? May not a man be all that which is good and happy, and yet poor? May he not be wise and poor, virtuous and poor, poor and blessed? Blessed are the poor, &c. Nay, are there not many Immunities in Poverty, a [...]eedom from many temptations, temptations to Pride, Luxury and Oppres­sion, which do attend a rich condition? Are there not in it many advantages to Virtue, to Humility Contempt of the World, dependance upon God [...] thir [...]ing af­ter Eternal Life? But when I [...] [...]verty hinders no­thing that Riches can help us in; a poor man may be as learned, valiant, virtuous, wise, yea, and as charitable too as the rich. It will be reply'd, Oh but he cannot be so well esteemed of: The poor is neglected and hated of his Brethren; the poor mans wisdom is not regarded. I an­swer, No matter for that; if it deliver the City, re­garded or not regarded. For what is the regard and va­luation of men! This very respect to Estimation, Ac­ceptance and Honour, is one of the worldly Lusts to be mortify'd, so far is it from being able to justifie the worldly fear of Poverty.

Blessed Jesus, who willingly becam'st poor, to make me and many rich; thou hast taken the sting out of Poverty, [...]ay, thou hast sanctify'd, thou hast enrich'd it: Thou left'st all to come seek me, make me willing to leave all to follow thee; make me able to follow thee, even in leaving all for thee▪

MEDITAT. LIX. Of Fear of Persecution.

TO be shie and delicate in venturing upon Persecu­tion, Restraint, Wrongs, for Truth and the Gos­pels sake; and to prefer deliverance from these, before the Will of God, before a sanctify'd use of them, and exercise of grace under them, denominates a Lover of the World.

Whosoever represents Persecution (taking in the loss of Estate, Goods, good Name, favor of the World, Liberty of Life) to himself so formidable, as that for fear of it, he will deliberately forsake God, deny his Truth, profess Error or Falshood, go contrary to, and continue in a contradiction to the known Word of God, and the Sentiments of his Conscience, is a Lover of the World.

Persecution is a Cross that every faithful Disciple of Christ must be ready to take up, when ever his Ma­ster calls him to it. Holy Paul was ready to take it up, in the whole weight of it, Not only to be bound at Jerusalem, but to dye for the Name of the Lord Jesus. The believing Hebrews took it up: They might have escap'd Persecution, by denying Christ; but they were not so nesh, although they were but young Christians: They would not accept of de­liverance, Heb. 11. 35.

And the same is the predominant temper of all the genuine Disciples of Christ, Whosoever will not for­sake House and Lands for my sake, is not worthy of me.

Who would value such a Friend that will not so much as put his Nose into a Storm to help his Friend? How will he then leap in up to the Chin for [Page 110] him? Such professors Christ may well upbraid in the words of Absal [...]m to Hushai, Is this thy kindness to thy friend; why went est thou not with thy friend?

It is very observable how faithful worldly men are to their worldly designs and Dalilahs. What pains does the mammonist voluntarily take; what diseases and dangers does the sensualist run upon; what perse­cutions does the ambitious expose himself to? These all take up their cross and follow their Dalilah.

At what a chargeable and costly rate do giddy opi­nionists maintain error and humor, at the price of con­fiscation and imprisonment and banishment. And will not the servants of Wrath be at as much charges for her? Are the children of this World not only wiser, but kinder than the children of Light. Surely, if we were the children of wisdom, we should justify her, stand for her to the last drop of sweat, yea and of blood too.

I know no reason indeed nor revelation for the courting of persecution. But inasmuch as it must be the lot of all that will be godly, in one kind or degree or other, it is good to get our minds possest with it, pre­par'd for it, reconcil'd to it; that when it comes, we may not flye from the Serpent, but take him by the tail, and he will turn into a rod in our hand.

If there be any excellency in Righteousness, any thing desirable in Blessedness, then sure there is some good, at least eventually, in persecution; for they are near akin, Blessed are they that are persecuted for Righteousness sake, Mat. 5. 10.

MEDITAT. LX. Of Honour in general and of Pride.

THe third of the things of the world, are its Ho­nours. A predominant lover of Worldly Honor, denominates a man a lover of the World, and conse­quently void of the love of God.

See how our Saviour opposes Faith and Ambition, making them inconsistent, [...]o. 5. 44. How can ye believe, that receive honour one of another?

There is an Honor which is not Worldly, a Praise that is of God, and not of man. This renders men, yea the meanest and obscurest of men, honourable, the excellent of the earth. And to be ambitious of it, is an agument of a truly heroick, and exalted mind; I mean to desire to be a Son or a Daughter of God.

An immoderate affectation of Worldly Honour, is Pride: And to prefer it before innocence, to seek it, glory in it, maintain it, rather than truth and a good conscience, makes a lover of the World.

To have a right sense of ones own worth in any kind, is not Pride, but Justice. It is no man perfection to be deceived, nor his duty to think wo [...] of himself than he is: for then he must needs think falsly; which is the infirmity af the understanding; whose perfe­ction it is to apprehend things as they are.

But there is less fear of this, less danger in it, than there is of an overweening.

To expect a just estimation is but just, and modest enough, nay sometimes laudable: for it may be very serviceable and may make a man seviceable. So that every man may well be allow'd to be tender of his re­putation.

But yet patiently to bear disgrace, and not to [Page 112] stomach a disappointment, is generous, and to go through bad report is Christ-like.

To require, and exact a reverent behaviour from inferiours is just; though oftentimes they that stand most severely upon it, miss of it most: respect being such a kind of thing, as often flyes from him that fol­lows it, and follows him that flyes from it.

There are many objects of Pride, such as Birth, Wit and Learning, and Standing, Strength and Power and Victory, Riches, Interest, a Party and the Propagation of it, Children, Beauty, Priviledges, Apparel, yea even Vertuous Actions: To glory in a­ny of these unduly, is Pride, and denominates a lover of the World.

MEDITAT. LXI. Of the Honour of God and the way of seeking it.

GOds glorifying himself is not such a thing, as vain mans seeking to make himself great by carnal means. It is in short, The raying forth of his own Perfections, the displaying of Himself, the commu­nications of his own Goodness.

Mens glorifying of God is not a fancying or speak­ing much of the glory of God: But it sustains a double notion.

The less proper notion, is the exalting of the Name and Honour of God, ascribing all good to him, owning him as the Fountain of all. So we glorifie him in the reverend thoughts that we have of him, in making honourable mention of him, dedicating things to his use and service. In this Sense, Atheisti­calness, and Unbelief are dishonours to God; as also all taking his Name in vain, swearing, spending all upon our lusts, &c.

The more proper notion is, The displaying of his Perfections, imitating his Goodness, Justice, Pati­ence, Mercy, Charity; acting suitably to what his Unimitable Perfections do require; as submitting to his Soveraignty, depending upon his Omnipotence, behaving our selves sincerely in the sense of his Om­niscience; observing such Rules and Measures in all our Actions as make them agreable to his holy Will. In a word, our Saviour who best knew [...] [...]ho was so entirely devoted to it, who came into the World on this very errand, has more clearly and compendiously told us what it is (Jo. 15. 8.) Herein is my Father glorified, if ye bring forth much Fruit.

MEDITAT. LXII. Of Self-honouring.

MAn was not made for himself: However com­mon a thing it is, it is low and base for Man to make himself his own end.

There is nothing more absurd or unreasonable than Pride; nothing more excellent or honourable than Humility; It is truly said, Quo minus sibi arrogat homo, eo evadit clarior et nobilior: Man does most honour himself by debasing himself; and so on the contrary. And as there is nothing more absurd, so there is no­thing more dangerous: It were Ten thousand times sa­fer to stand in the fore-front of the hottest battail, than that God should set him in battail aray against us, and yet that is the import of that phrase, He [...] the proud.

There is Pride in unbelief, and refusing the terms of the Gospel: The wicked through the pride of his heart, seeketh not after God. Yea indeeed Pride seems to be the cause of all disobedience, If ye will not [Page 114] hear, says the Prophet, My soul shall weep in secret places for your Pride.

To seek the advancement of our Names, our own Credit and Estimation, more than the Name of God, is worldly. Come see my zeal for the Lord, said Captain Jehu: There lies more Emphasis upon the word My, than upon the Lord. How this should be pardonable in men, I know not, when it is no less than Treason in the Ambassador of a King.

Hezekiah fell into a Fit of this, when he made ostentation of his Treasures; and David, when he numbred the People; at both whom, God was displea­sed: But the one humbled himself, for the pride of his heart; the other repented, and call'd himself a ma­ny Fools, yet neither escap'd punishment.

The Church did not so, Not unto us Lord, Not unto us, &c. Christ Jesus, the Head of the Church, did not so, he sought not his own honour, but his Fathers. The Church Triumphant do not do so, they cast down their Crowns before the Throne. Do not thou so, O my Soul; for what hast thou that thou hast not re­ceived?

MEDITAT. LXIII. Concerning the seeking of the Approbation of Men, more than of God.

TO prefer the applause of men before the accept­ance of God, is to prefer a great Name before a good Conscience; and consequently the World before God; the good word of the World, before the good will of our heavenly Father.

It is impossible to act sincerely in any thing, and to do that which is right and good, if we intemperately seek or thirst after the applause of men, if we love the praise of men more than the praise of God: forths [Page 115] will corrupt the judgment, dispense with things that are sins as if they were none, and divert the mind from truth and rectitude. When Saul had more mind to humor the People, than to approve himself to God as his Executioner of the Amalekites, we see how it perverted his administration, and caused him to spare that which God had bann'd.

Men are incompetent Judges: They cannot discern the heart, nor the integrity of it.

And the approbation of men is at best but silly, and not fit for any wise man to estimate himself by: Alas! What profits it, it makes no man the better man; yea, it often hinders them from being so good as they might.

Oftentimes it is false: For those things that are high­ly esteemed in the sight of men, are abominable before God.

It is always fickle and uncertain. The good word of men is soon lost. He that is cry'd up for a King to day, shall be voted to the Cross to morrow. Paul and Barnabas that are this hour cry'd up for Gods, the next must die like men, and be stoned as the vilest of men. Every man is subject to Error and Mistake; and he that once mistakes, forfeits all his reputation for wis­dom; he that once sins, destroys all the good Name that he had got, as Solomon assures us, Eccles. 9. 18. One Sinner destroyeth much good; and explains it well in the following Verse, Dead Flies cause the Ointment of the Apothecary to send forth a stinking savour; so doth a little Folly, him that is in Reputation for Wis­dom and Honour.

O my Soul, study to approve thy self to God, the Searcher of Hearts, who judgeth righteous judgment, by whose judgment thou must stand or fall at the last.

For▪ do'st thou not know, that the ill opinion of men is one of the Crosses that thou must take up?

And why should'st thou covet that which makes thee miserable, that is declar'd a Woe unto th [...]? Would'st thou have all men to speak well of thee? And do'st thou believe it can be done without a Woe? Woe unto you when all men speak well of you.

Art thou better than thy Saviour, who suffered him­self to be contradicted by sinners, and endur'd their con­tradictions against himself?

Lord, Though I may not expect a voice from Heaven, saying, Thou art my beloved Son in whom I am well pleased; yet let me hear the voice of thy Spirit, wit­nessing with my spirit, that I do always the things that please thee! And then though the earth murmur, and the great waters rear, there will be a Calm within: Oh blessed Calm, like that of the upper Regions, which the Winds and Clouds, and Vapors below cannot infest or disturb!

MEDITAT. LXIV. Of Pride in Birth.

TO be proud of, and glory in our Descent and Parentage, is to be a Lover of the World.

If it be asked, Who these are that are proud of their Birth? I confess I cannot tell how many are guilty, but I conclude these that follow are.

• Those that prefer being Sons of Princes, before being Sons of God▪
• Those that glory m [...]re, that they are born of Noble Parents, than of Christian Parents.
• Those that value their Birth so highly, that they [Page 117] think Religion to be below them, or a disparagement to their quality.
• Those that undervalue Holy Bishops or Pastors, or any other Holy Men, in their hearts, because they were not born Gentlemen.
• Those that esteem Men because of their Birth, and prefer Nobility before Virtue; in whose eyes not the vile are contemned, but the poor are vile.

The Apostle James was no Quaker, and yet he ac­counted it carnal to prefer a Gentleman in affection, or at least in judgment, before a meaner man. We receive only our Bodies from our Parents: our better part is the Noblest, as being immediately from God; and so a Beggar (if the denomination be taken from the Nobler part) may well enough be said to be Noble.

How can any man be proud, that he is descended of an ancient Family, that he is the thousandth from Ina­chus, or the Etrurian Kings? The original of all men is the same; and if we reckon right, the Beggar is as well descended from the beginning as the Prince▪ Oh what a brave Brag it is, I and my Ancestors have dwelt in this House, and been Owners of this Estate so many hundred Years! when perhaps every Batt, or Owl, or Swallow, may say as much of their Wall, or Barn, or Chimney.

Oh but the Family has been all along noble and honourable. It is an hundred to one, that in a few Generations, some o [...] other of them have been Defor­med, or Vicious, or Cowards, or Fools, or Tray­tors, or Idolaters, or Factious. Nay, do but look into the present Generation, and those that are at pre­sent alive of the same Family, and one may well nigh reckon with the Italians, That he that hath neither [Page 118] Rogue, nor Whore, nor Beggar of his Kindred, was born of a flash of lightning.

But suppose all this: What cause of Pride have I in it? Am I really the better, or the more honourable for what others have been or done? Quae non fecimus ipsi vix ea nostra voco▪

Or what thank is it to me, that out of my first no­thing I sprung up in this place, rather than in another; that I crept into the world a wretched Infant, by this Crevice rather than by that?

I was so sar from being call'd to counsel, to chuse of what Womb I would be born, or what Body I would animate, that I know not so much as how I came into the World; and am more beholden to my Mothers▪ Midwife for my Nobility, than to my self, or any thing that I could contribute.

Wretched man! Dost thou not believe such plain and easie things as these? And yet, shall neither Phi­losophers and Poets laugh thee out of thy folly, nor Divinity reform thee?

Blessed God, the Father of Lights, and the Foun­tain of Honour, let me esteem it most noble to be a ki [...] to thee; and that, to be like thee!

MEDITAT. LXV. Of Pride in Beauty.

THat Pride in Beauty does denominate a Lover of the World, I suppose no Body will deny: But the great Inquiry will be, Who they are that are proud of it?

I will venture to answer Negatively:

Not they that pray for perfect, healthful, comely Children.

Nor they that esteem a comely proportion, and just symmetry of parts, an ornament, and a blessing of God.

Nor they that endeavour moderately and justly to rectifie Deformities, to preserve Beauty, or to im­prove it.

But to speak Affirmatively: All that prefer Beauty before Vertue, Modesty, Chastity, and esteem it higher than these, either in themselves or others, are Lovers of the World.

Those that prefer it in themselves, are such as seek the beautifying, adorning, and recommending of the Body, more than the adorning of the mind with ver­tue, or the life with good manners.

Such as use undue means to recommend Beauty, ei­ther too costly, or too garish, or spend excessive time in setting it off, more than in dressing the inward man.

Such as set off Beauty for sinful and carna [...] Ends, to dazle unwary eyes, and captivate wanton minds, as Tradesmen keep a gloss upon their Goods, the better to expose them to Sale. And what do many fair Ladies do, but play the Whores with themselves, and com­mit Uncleanness with their own Faces; who stand ga­zing from hour to hour in their Glasses, and cannot be got from them, no more than Ovid's Narcissus from the Fountain.

Those that prefer it in others, are such as esteem a fair Woman, before a discreet; an handsom, before an honest.

The fairest Souls do not always inhabit the finest Bodies: Ingenium Galbae male habitabat. The best Guests are not always lodg'd in the best Rooms. What a deform'd, lustful, murderous, ambitious, rebel­lious [Page 120] Soul dwelt in that Body (of Absalom) in which there was no blemish!

Beauty is very dangerous, and a great snare; Rara est concordia formae, atque pudicitiae; It's hard to be fair and chaste.

Be sure it is fading: it needs nothing, but its very Being, to destroy it. D [...]m contemplamur, corrumpi­mus; whil' [...]t we dote upon it, we destroy it. Vain Mortal: Would'st thou contemplate thy Beauty to the best advantage? Go then, look thy face in the next fair Rose, or Tulep, or Lilly, that thou meetest with; Those will best represent thee▪

Such Flowers, which in the morning g [...] and fine, Rise with the Sun, and [...] Heads,

But N [...] [...]nce past, [...] upon their Beds, And tow' [...] [...]he Earth their Grave, with him at Night decline.

And oh! Where is that beautiful Woman to be found, that values her self more by her Faith, than by her Face; by her good Manners, more than by her good Features; who sometimes views her self in her Glass, but always in God, who is unspotted Beauty; who stands in awe of every thing that may defile her Soul, more than of the Small Pox, or a Leprosie; who, al­though this Body in its complexion and features, be more lovely than her Neighbors, yet despises it, in com­parison of the more glorious Body; and desires to put off this, to put on that? Poor Lucretia abhor'd her own Beauty, and Life too, when her Chastity was violated: But how many Ladies have we, that therefore especially prize their Beauty, because it qualifies them the more to be unchaste▪

MEDITAT. LXVI. Of Pride in Apparel.

FRom the body I descend to the cloths: By which to value ones self, is the meanest and most paltry sort of Pride that can be. He that values himself by his Body, values himself by something that is part of himself; but he that values himself by his Cloths, va­lues himself by a mean thing, that is perfectly extrin­sick to him and nothing at all a kin to him:

But the enquiry is, What is this Pride in Apparrel?

Negatively, It is not to wear good Cloths, nor handsome ones, nor fashionable ones, nor costly ones, suitable to ones quality and estate.

Nor is it to be careful of them, to preserve them from spoyl.

Nor is it to express the extraordinary festivity of our minds by extraordinary Apparel.

But it is Pride in Apparel, To prefer Apparel before Health and Modesty, as naked necks and breasts do: Though indeed I k [...] not well whether to call this, Pride in Apparrel▪ [...]r in the want of it.

To prefer Apparrel before Charity, and the clo­thing of th [...] [...]ked, is an undue valuation of it.

To va [...] our selves by our Appa [...] ▪ to fancy our selves the better man for it, or [...] design that others should to reckon of us, as it [...] Herod did, and Haman did, is gross Pride in Ap [...]el; Thus shall it be done to the man whom the King [...]ghteth to honour. A proud [...]ool; Is [...]here so much honour in a [...]it of fine Cloths? He might have tho [...]ght of twenty more re­gardable pieces of honour than that.

But there may be as great a piece of pride as any of these, in an affected plainness and meanness, and un­fashionableness [Page 122] of Apparel. To design that men should estimate our humility by this, is as proud a part, as the Pharisees desiring to recommend their worth and learning by their long robes: To put on plain cloth instead of humility is deceitful, a bad exchange, somewhat like an image with a pillow of goats hair in­stead of David.

Men may go in Sheeps clothing, plain and homely; and yet be inwardly as proud as Peacocks. This seems to be a worse pride than the former, because it adds hypocrisy. What wise or good man, can value him­self by that, wherein many Rogues, and Whores, yea and Heathen, yea and Birds and Beasts, and Flowers, do match and excel him?

To make gay Apparel stand instead of true noble­ness, and braveness of mind, or homely Apparel instead of true humility of mind, is a proud superstition, only beseeming worldly minds: A deceitful kind of Metony­my in manners, putting the sign for the thing signifi'd.

To affect bravery in Apparel, for the recommen­dation of beauty, or ostentation of riches, is a mean, and oftentimes a deceitful policy. Plain beauties are the loveliest to uncorrupted eyes: and excessive finery serves rather to make people poor, than to prove them rich.

Lord what a wicked thing is man; to make his shame his glory; to make that his pride, which ought to serve for his humilitation; to make that fewel for his lust, which was at first a punnishment for his lusting▪

MEDITAT. LXVII. Of Pride in Children.

TO glory in Children, or prefer them before God, before the Image of God in them, or the Will of God in removing them, is worldly.

To glory in their Persons▪ Parts, or Number, more than in their Vertuous qualifications, or Dutiful behaviour. What a wicked woman was that, who was content her Son should be a Murderer, so he might be an Emperor; oc [...]dat modo imperet: To glory in the propagation and perpetuation of our Names by Chil­dren, is foolish and unreasonable: Vertue gives a bet­ter Name, than Posterity; and to the Vertuous, God will give a Name, better than of Sons and of Daugh­ters; Isa. 56. 5.

To depend upon the Provision that by them is made for Old-age, more than upon the Providence and Promises of God is carnal and prophane. This com­fort is very uncertain. True indeed, Children are ac­counted the Staff of Old-age; but sometimes God beats men with these staves, instead of supporting them there­by; as he did Eli, Samuel, and David.

I know that multitudes of Children was promis'd un­der the Law, and valu'd it as a great blessing; a bles­sing wonderfully coveted by men, and more by wo­men. Abraham seems to have an mind of an heir▪ what wilt thou give me seeing I go childless? Gen 15. 2. But his Gandaughter Rachel was too too passionate; I think she long'd as much for a child, as any woman with-child can long for any thing else, Give me Chil­dren or I die. The women accounted it a great reproach [...]o be barren; that is very plain: And it is conjectur'd that they still hoped that the Messiah might spring of their line. Whether that be true or no I know not; but I think it was no such great matter; if he did, as some would make it. For I observe that Christ after the flesh sprung from some of the most infamous fami­lies; as of Pharez a child of incest, and of Rahab an harlot.

I observe also that some of the greatest favourites of [Page 124] Heaven wanted this [...]essing of numerous Off-spring Abraham the friend of God left behind him but one. (Isaack) of the promised Seed: Moses the man of God had a Family indeed; but I think if we consult the Gene­alogies, it was one of the least of the Families of Israel And as for the Gospel, to say no more, I am sure it is very sparing of this kind.

To be proud of Children, is very silly and unrea­sonable upon many accounts. More grief and vexati­on is usually brought to people by their children, than by any other. Besides, the [...] are begorten and born at a venture; who knows, what wase man knows whe­ther he shall be a wise man or a foot that succeeds him? It seems by Rehoboam the Son of Solomon, that wis­dom does always run in a Blood; and I am apt to think Solomon himself did allude to this Son of his, Eccles. 2. 18, 19.

But suppose they do prove good and wise, and vir­tuous, How can the Virtues of Children any way re­dound to their Parents, more than the Parents Virtue can redound to the Honour of the Children? A Tu­tor may more reasonably glory than a Parent.

If thou be good, thou wilt glory in God, and not in thy good Children; if thou be wicked, thy good Children are a shame to thee, and not a glory.

Lord, What an unreasonable thing is it, that Chil­dren who were given to draw the minds of men to thee, in whom they may read thy Image, should be so abused, as to draw away their hearts from thee, whil'st men use them onely as Looking-glasses, to reflect their own image!

MEDITAT. LXVIII. Of Pride in Wit and Learning.

UNderstanding and knowledge may justly (I think) challenge to it self the place of the highest natural Perfection.

But to glory in Knowledge and Learning, more than in God that gives them, and more than in the end for which they serve, will denominate a Lover of the World.

They are proud of their Wit and Learning, who ascribe their Wit to themselves, their Learning to their own study, ingenuity and industry, and not to the blessing of God. If Herod had in a sober sense said of his eloquent Oration, It is the Eloquence of God, and not of man, he had said true; but to suffer the People to say so, in a base flattery, and to make himself the God, was proud and atheistical.

They that will not submit their wisdom to the Wis­dom of God, that will believe nothing, but what their reasons can fathom; the wise Greeks, the Scribes, and Disputers of this World.

They that use their Wit and Learning to maintain Error, to justifie Falshood; especially they that are learned to dispute against God, and wise to prate against Wisdom it self.

It is very much to the disparagement of Learning, and may serve for the humbling of the Learned, that oftentimes the best Artists are the worst men, and so sometimes are the greatest Clerks.

However, It is certain that Wisdom and Learning are as dear to the Animal Life, as the Divine; yea, and that the Devil himself is as good a Scholar as the best of us all.

To this Head may be reduc'd a Generation of Fools, who although they do not excel; nor indeed match their Neighbors in Art or Learning, do yet glory in their standing, and in the advantage that they have had to know more than others, though they know not so much. These think to conciliate Authority to their Discourse, not by its strength, but their own standing; not by their being wiser, but senior than other men. Cieero jeers his Son Mark, that he was of a Years standing under Cratippus, and that at A­thens, and yet was not a good Philosopher: How much more shameful is it for them who are of 20 or 40 Years standing in the University, to be inferior in Learning to many that were never there. To think to make our selves or our Discourses seem wiser or weigh­tier, meerly by reason of our Age or Education, is a most pedant piece of Pride. As old Age is no other­wise honourable, than as it is found in a way of righ­teousness; so neither is standing, otherwise than in conjunction with a proportionable understanding.

MEDITAT. LXIX. Of Pride in Riches.

COnference and Affiance is one species of Pride in Riches; but this I met with fitly under another Head, therefore I will think no more of it here.

To be content with what we have, is no piece of Pride in it self: Though he was a proud Worldling, who bid his heart be merry, because he had Goods laid up for many years: Yet it was a good saying of a bad Man, I have enough, my Brother.

There may indeed be Pride in refusing Presents; but it is not simply a piece of Pride, no, nor Folly neither, to refuse them. Balaam was proud enough; but I do [Page 127] not take it to be any part of his Pride, to refuse the Preferments offered him by the King of Moab. Who dare censure Abraham of Pride, though he speaks much like a Gentleman to the King of Sodom, Gen. 14. 23. and swore that he would not take from a thread to a shoe-latchet, lest he should say, I have made A­braham rich? Or Elisha either, though a poorer Man than he, who obstinately refus'd to receive any gift at the hands of the Syrian Prince?

But to bless our selves secretly in Riches, and think our selves better men than our Neighbors, or indeed at all really valuable for them, is Pride, and an undue estimation of Riches. And thus I suspect, some of the plainest and obscurest men are the proudest.

Much more is it Pride to make ostentation of Riches, either in words by bragging of them; or in deeds, by pompous Buildings, gawdy Apparel, or the like: Yea, possibly there may be a proud oftentation even in founding Churches, Hospitals, and Alms-houses. Come, see my Charity to the Lord and to his Poor, sounds as suspiciously, as, Come, see my Zeal.

But of all Ostentations, it is most odiously foolish, for a Man to bring his Estate, as an Argument for his Opinion or Party, or the goodness of either: and to bring Riches and worldly Prosperity as an Argument of the special Love of God, is next to Blasphemy; as if we thought God to be altogether such an one as our selves. From this false conceit perhaps it is, that men grown rich from mean beginnings, are most apt to be proud; but when they are, they are most ridiculous. This Fellow came in but yesterday, and he will needs be a Judge.

To ascribe our Riches to our own care or industry, or ingenuity, so as to exclude the Providence of God, or not to allow it the highest place, is carnal. We know [Page 128] indeed that God gives Riches usually in a way of inge­nious industry, and men of understanding usually have Bread; and to know that God has given us Riches in a way of industry, is but just.

But yet we must think withal,

First, That it was he that gave that ingenuity, and enabled to that industry: It is God, saith the Prophet, that instructeth even the Husbandman to discretion, Isa. 28. 26.

Secondly, That there is not such a necessary conjun­ction between these things and Riches, but that they are often disappointed; it is the blessing of God onely that makes them successful, that makes men rich; without which, [...]. So that to ascribe to our selves, and exclude that particular and powerful Providence, is gross and carnal.

Lord, What have I, but what I have received? Thou art the great House-keeper, that givest to all the Members of thy Family their several Portions, to one more, to another less; and which of them may boast over another, or how dare any of them boast against thee? And why should I glory in a thing that is ex­trinsick to me, a separable Adjunct, that may be, and yet I be never the better; or may not be, and I be never the worse? Nay, in a thing that many enjoy, and yet are really very contemptible and hateful, whom I my self do not think ever the better for them? And why should we admire and value our selves for those things, for which we do not value other men?

MEDITAT. LXX. Of Pride in Strength.

TO be proud of our strength and power, denomi­nates us Lovers of the World.

They are proud of their strength, who glory in it distinct from the Almighty; that glory in it, as if they had girded themselves with strength.

That make ostentation of their strength in words, as the Philistine Braggadochio did: or in deeds, using the utmost strength for accomplishing a small matter; as if a King should raise a mighty Army of Horse and Foot to hunt Flies, or catch Partridges.

To make Laws about trivial matters, more for ostentation of ones Authority, than for the establish­ment of any thing that is really good, is ridiculous, and an abuse of power.

To eat, or drink, or fight for Wagers; to get one anothers money, or to make others sport, is something worse than what a Beast would do; it approaches to the barbarous Custom of the Heathen Roman Gladia­tors, who kill'd one another, for a pastime to the People.

To abuse Power to Oppression, is like the Lyon in the Fable; One part of the Prey is mine, because I am the worthiest; Another is mine, because I took most pains in Hunting; and if ye will not give me the third, try for it who dare.

To ascribe Victory to ones own Arm, to the Arm of Flesh, is to be proud of ones strength. How unseemly these Brags are, we may see in the Assyrian Monarch, and how God took him up for his pride, and presently took him down too, 2 Kings 19. I wish these Robustious Self-Confidents would consider, that it is God alone who girdeth with strength; he often [Page 130] baffles the strength of the strongest, and that by de­spicable means; as he chastised the monstrous Goliah by a Shepherds Boy.

God requires that our strength be employ'd for him; that it be laid out in maintenance of the Truth, in de­fence of the weak and helpless.

He has charged us against this wickedness expresly by the Prophet, Let not the strong man glory in his strength, Jer. 9. 23.

And how ridiculous a thing is it, for a man to be proud of that, wherein his Horse or his Oxe excels him, more than he excels a Child? Is a man mighty to eat, or to drink? And is not a Beast more? For who can eat like the Behemoth, or drink like Le­viathan?

Lord, Strengthen me with Might in my inner man, that I may obtain the Victory over Principalities and Powers; triumph over the powers of Hell and Darkness, the Devil, and my Lusts! As for bodily strength, en­dow me with so much as may serve to make me use­ful, and give me grace to use it in thy service, never glorying in that, which, before I am well aware, will be turn'd into weakness and rotten­ness!

MEDITAT. LXXI. Of Pride in Priviledges.

THere are indeed spiritual Priviledges belonging to the Saints, wherein they may well glory; yet so, as it be in Christ onely, and not in themselves. Who can but glory in the relation of a Son or Daughter of God, of an Heir of the Kingdom, of an interest in all the Promises of the Gospel, of free access unto the [Page 131] Throne of Grace, and entertainment there, in an interest in the prayers of the Faithful, especially in the intercession of the Blessed Mediator; These are Pri­viledges more noble than the most princely; in which no man can rejoice or glory too much, except he can rejoice with a joy greater than unspeakable.

But there are Priviledges in which it is easy and usual to rejoice and glory excessively and carnally. I have already insisted upon Pride in Parentage and Edu­cation: That which I fix my thoughts upon here is Church Priviledges, or the Priviledge of being in Co­venant with God, as all the Members of the Visible Church are.

I take all that are admitted into the Church, and have taken upon them the Profession of the Gospel, in opposition to Jews and Heathens, to be in Covenant: But to them that are faithful in Covenant, and answer the terms of it, to them only it is advantageous to sal­vation; to the rest, an high aggravation of their sin and condemnation.

It is doubtless a great mercy to be born within the Pale of the Church, taken into the number of its Members, to sit under the sound of the Gospel; because it is the ordinary means of mens conversion to God, and the road that leads to the Church above. But yet to be within the pale of the Church, and not be of the little flock, to be a member of the Church, and yet a rotten and corrupt one; to be a branch in Christ that bringeth forth no fruit, to live under the sound of the Gospel, and in the mean time the Gospel to be no more than an empty sound to men; How little matter of glory is in all this.

And yet, how do the generality of men glory in these Priviledges, rather than in the answer of a good Conscience; in a form of Godliness, rather than in the [Page 132] power of it? These are lovers of the World and carnal.

How impudently did the Jews glory in their Father Abraham, the Law, the Temple, their Circumci­sion and Sacrifices; when in the mean time, they were Strangers to the Faith and Obedience of Abraham; broke and made void the Law; refus'd to make their Souls the Temple of God; were uncircumcised in heart; deni'd to hearken to Gods voice, which is bet­ter than Sacrifice, and more acceptable than the fat of Lambs.

And is it not as usual, is it not as reasonable, is it not as impudent, to glory in the profession of the Gospel, and yet reject the terms of it; to be proud of being Baptized into the Name of Christ, and ut­terly refuse to be Baptized into the Spirit of Christ? Shall a dog brag of his communion with the Family and his membership, because he lies by the fire as the Children do, or eats part of the same Bread that they eat? But who are proud of their Church Priviledges? All that value themsolves and their Christianity by these. All that bless themselves in the Font, and in the Altar; whilst they are not at all washed from their sins, neither know what communion with God in the Spirit, with Christ in his Graces, means. Who take up their rest in these, not seeing any necessity of Regeneration, or thinking the Baptismal one to be sufficient: That brag that they are not excommunicate from the Society of the Saints upon earth, when they stand excommu­nicate from the Inheritance of the Saints in Light; that make more Reckoning that they are Prote­stants, than that they are Converts. They are Protestants; they understand by this no more, but that they are not Papists; nor no more by that than they come to Church. And is not this a great matter to be proud of? To Glory in [Page 133] this, and rest here, is notorious Hypocrisie and Car­nality.

Lord, Pity the deluded and mistaken multitude, who come and sit before thee as thy People, but their hearts are not with thee; these run after their Covetousness, their Pride, their Revenge and Luxury?

MEDITAT. LXXII. Of Pride in Power and great Place.

TO prefer Power and Advancement, an high and honourable station in the World, before God, be­fore Truth, and a good Conscience, is to be a Lover of the World. It will be asked, Who do so?

I answer, They that climb up to Preferment by un­due means, by Injustice, Flattery, by sinful Compliance with the guise of a corrupt Age, or that swim to a Throne in a Sea of innocent Blood.

They that insinuate themselves into the Favor of great men, by administring to their Lusts, and procuring Fuel thereunto, by humouring them in their un­lawful desires, by commending them for nothing, or for that which is naught. It is impossible to reckon up all the Follies, Falsities, Flatteries, Lyings, Dissem­blings, Detractations, and Back-bitings, Calumnies, Cruelties, Omissions, and Commissions, which are the By-ways that the Lover of the World uses in order to Preferment. The most of these we find exemplify'd in Absalom and Hazael affecting the Crowns of Israel and Syria. Nay, they that play at a smaller Game than Crown-catching, will not boggle at such sinful methods, as appears by the Story of Zibah. And indeed it is im­possible for a man that intemperately thirsts after the [...]avor of great men, to be innocent: he must either do what he should not, or basely neglect to do what he should.

The King of Moab jeer'd the foolish Prophet, be­cause the Lord had kept him from Honour.

Lord, If thou keep me from Honour, if thou inter­pose and stand in my way, that I cannot get to Honour but by dishonouring thee, and violating thy Authority, let me account it a blessed disappointment: nay, let me account it a singular Honour to me, to be s [...]addicted to thee and thy Commands, to the seeking of thy Face and Favor, as that in comparison thereof, I can despise the favor of men, of the greatest of men! For what will the favor of great men signifie, in comparison of the acceptance of the great God?

MEDITAT. LXXIII. Of Pride in Virtuous Actions.

TO speak properly, that is not a Virtuous Action, nor a Religious Duty, which a man is proud of; for it is necessary to a Virtuous Action, that it be done to the Glory of God, and not for Self-Exalta­tion.

But we may call many Actions or Duties Religious, in contradistinction from Civil; and many of those Religious Duties, in this sense, may be as irreligious as any other. If a man preach, or pray, or hear, or receive the Sacrament, to commend himself to men, for the advancement of his own Estate, he is as carnal in those Actions, as in any Civil Actions whatsoever. Jeroboams setting up a Worship (though it had not been Idolatrous) meerly to strengthen his Kingdom, would have been carnal: For if Self be the highest End, it denominates the Action selfish, be it Civil, or Religious, it matters not.

But there is yet a more mysterious and spiritual piece of Pride, when men do Virtuous Actions ulti­mately for good Ends, and yet when they have done, take an unholy pleasure in them, and bless The Devil will be ready, if he cannot get us to be so gross as directly to seek our selves in performing of these Duties, to tempt us to feel our selves in the performance, and to set the Crown upon our own heads.

I speak not of that gross way of glorying in our own good works, or making o [...]tentation of them, which is palpable to every ordinary discerner; but that secret kind of self-applauding, au [...]esthesie, or self­feeling, which is contrary to that self-nothingness and exinanition, of which Christ Jesus was the Pat­tern.

To rejoice and glory in God purely and onely, and be nothing in our own eyes; to be perfectly emptied of Self, and wholly swallow'd up is predominantly the desire and design of all truly renewed Souls.

Oh Lord, Thou art all things, I am nothing; Thou art the Giver of all Grace, the Ocean from which all Excellencies do flow, and into which they ought to re­turn; Let me not feel my self, but thee in my best Actions! Let me be so far from contriving the ad­vancement of my own sorry name in any good Action, as that I may not without displeasure so much as hear my self commended or spoken well of for it; that I may not commit a Sacriledge upon thine Honour, thou [...]h it be never so secret, and that there be no danger of be­ing arraign'd in man's Court for this Theft; but may live in the exercise of Self-emptying, Self-exinanition, continually! Grant that I may look upon thee, not under [Page 136] any particular and limited Notion, but as being the Universal Goodness, Truth, Life and Love; and may view my self, not as any thing distinct from thee, but in thee! That I may sink into nothing, and be swal­low'd up in thee, the infinite Abyss of all Perfection!

Amen.

MEDITAT. LXXIV. Of Pride in Worldly Interest, and a Party.

NEar of Kin to Pride in Power and Preferment, is that carnal disposition of seeking ones Worldly Interest and Grandeur, and preferring a Party, or the advancement of it, before the propagation of the Go­spel, and the advancement of true Godliness in the World.

Some men have so espous'd a Party, and are so ad­dicted to a way, that nothing must stand before it. All that they can wrap and wring, is little enough to sacri­fice to this Bell: This must be carried on, let Peace or Purity stand or fall, let the Gospel it self sink or swim.

The Faith delivered to the Saints does challenge in­deed our Zeal, and we are required to contend ear­nestly for it: But for the Pharisees to contend so vehe­mently for the Tradition of the Fathers, which were not contained in the Law, was a mad and carnal Zeal, Notorious Hypocrisie; especially when in the mean time they neglected the weighty matters of the Law.

To prefer the advancement of a Party, or a worldly Interest, which God hath not consecrated, be­fore Peace, Order, Unity, before the propagation of the Gospel, the advancement of true Godliness, and the salvation of Mens Souls, is to be a predominant [Page 137] Lover of the World. To say I am of Paul and I am of Apollos in contradistinction from Christ, is carnal, says Paul himself. And he was a very competent Judge; for he himself, whilst unconverted, was un­reasonably and fiercely devoted to a party. But be­hold the vast difference between Carnal Saul, and Re­generate Paul; compare Act. 22. 3, 4, 5. with Phil. 1. 15, 16, 17, 18.

But who may be thought to be guilty of this foul fault: And what is it to be proud of Worldly In­terest?

I answer, To be so addicted to an Interest or Par­ty, as to prefer the prosecution of it, before the ex­ercise of Justice, Charity, or Mercy; to violate any mans right to establish our own party.

To prefer it before rhe exetcise of Charity: To think that every man must needs be bann'd, excom­municated, forbidden, that follows not our way. This Christ condemns, in as plain words, as if he should say, Let them preach the Gospel, Let them cast out Devils: I will not judge them, I will not for­bid them, though they do not follow me. The Apostle Paul cry'd, let them Preach in Gods name, though they do not say, we are of Paul, Phil. 1. 18, and I suppose Cephas was of the same mind.

To prefer it before Mercy, what must all the World rather go to wrack, than our own Diana shall be spo­ken against? Must every man be stretcht longer or cut shorter, that will not exactly fit our bed? Must they be accounted not worthy to live, that do not live just as we do? If God will have Mercy rather than Sacri­fice, then sure rather than Ceremonies that are not of his appointing. It was fit indeed that the interest of Egypt should be maintain'd, but it was not fit that the Israelitish Children should be drown'd, to keep it from sinking.

To be so addicted to an interest, as to use and en­courage undue Instruments in the prosecution of it; to make Priests of the lowest of the People, to streng­then the Party with J [...]roboam; to make unlawful Matches or Leagues to strengthen a Kingdom, with Asa the King of Judah, and Jehoshaphat his Son, both sharply reproved for it by Hanani and Jehu, the Father and the Son, 2 Chron. 16. 7. and 19. 2.

To make Laws on purpose to make men Offenders. One Party by an Ordinance exclude all from their Imployment, that will do thus or thus; Another succeeding, Exclude all that will not. Good God! It is not Divine Truth and Charity, but Humane In­terest that governs the World. When shall we leave off judging one another; and judge this rather, that no man put a stumbling Block in his Brothers way! It seems to be a bold thing for any Party of men to make the Terms of Communion straiter than Christ Jesus made them. Must all the Children be cast out of the Family, that are not of the same shape and stature? Shall the Mother refuse to Nurse the Child that does not exactly resemble her? If it resemble the Father, it is a sufficient argument of its being Legitimate; may, those are accounted more Legitimate than the other. It is no good Maxim in Divinity, Partus sequi­tur ventrem.

To admit of Sin for Political Ends; as either to oppress and impoverish a People, to keep them peace­able, as the King of Egypt did; or to hood-wink the People, and keep them in ignorance, that they may the more absolutely depend upon the judgment of their dogma [...]cal Guides, as that Church does that is spiri­tually called Egypt. Such a kind of Carnal Wisdom is it to tolerate Profaneness, to prevent Faction; to pull down Pulpits, for fear of Sedition; or Schools, for fear of Controversies.

Who can sufficiently lay to heart the miseries and mischiefs which Self interest hath brought upon the World! How many Lives have been sacrific'd to the interest of a Triple Crown! It was said once, Quan­tum lucri attulit ista fabula Christi; Nay but, Quantas strages & caedes ista fabula Papae!

In short, He that forbids a man to cast out Devils, meerly because he is not of his Party, and follows not him, prefers the Devil before God; and if that be not Idolatry, then I think there is none in Mat. 4. 9. Fall down and worship me. One would think an hear­ty Enemy to Satans Kingdom, (such as Christ Jesus was) should almost do or suffer any thing in order to the subversion of that Kingdom, the dispossession of unclean Spirits; I mean the conversion and salvation of precious Souls.

Do I look upon it as an unworthy act in Jonah, to to prefer his own Reputation, and the credit of his own Prophesie, before the Repentance of the Nine­vites: And shall I dare to prefer my own Interest, or the Credit of my own Party or Opinion, before the Salvation of Souls? Do I look upon it as a carnal part in Jeshua, to prefer the interest of his Master Moses, before the Edification of the Lord's Congregation; and shall I dare to prefer the interest of any, though they sit in Moses's Chair, before the good of Souls?

Good Lord grant that I may have no interest, but the interest of Truth, Righteousness, Peace, Purity! Oh how infinitely more worthy to be advanc'd is the in­terest of Christ, than our own sorry name! Lord, come and take up the highest room and place in my heart, that I may prefer the glory of thy Name, the exercise of Grace, the advancement of Truth, the pro­pagation [Page 140] of the Gospel, the welfare of Souls, before m [...] chiefest Joys, my dearest Interests! And oh that th [...] would'st mightily prevail in the hearts of all men; th [...] whether they sit in Moses's Chair, they may be of Mo­ses's temper, wishing that all the Lord's People wee Prophets: Or whether they be Apostolical men, they may resemble the great Apostle of the Gentiles, who rejoiced, and was resolved to rejoice that Christ was preached, though the Preachers designed thereby to derogate from his fame, and to eclipse it: Or whether they be pri­vate Christians, they may follow Christ, who would not forbid them that shew'd Compassion to men, and oppos'd the Common Enemy, although they follow'd not him! Oh how sweetly do these great and holy Persons conspire together with one another in the same pure and publick spirit! And oh would to God we all may con­spire with them!

MEDITAT. LXXV. Of Self-love.

AFter the Things of the World, come to be con­sidered, the Persons thereof.

If any man prefer any person in the World before God, the Love of God is not in him. The World loveth its own Persons, as well as Things.

The Persons may be divided into Ones Self, Ones Re [...]ti [...]ns, and other Men.

First, Of Self-love.

Self-love is directly contrary to the Love of God; and where it is predominant, does exclude it.

I have partly prevented my self in many things, that might be reduced to this Head.

Self is the great Centre of all worldly men, inso­much that Sin seems to be nothing else, but the sinking down of the Soul from God into Self.

It is an instance of predominant Self-love, to stand viewing and admiring our own particular Being, as something distinct from the unbounded Essence of God, and independent upon him; or to seek its gra­tification without any reference to the Supreme Be­ing, endeavouring ultimately to accommodate it with something, that shall no way redound to him.

To dote upon our own Perfections, as if they were the distinct Excellencies of our own Beings, and not Communications from God.

To allow that in our selves, which we condemn in others of the same circumstances with our selves.

To love our Lives in opposition to, in competition with, in a way of separation from God, I have already considered; there is yet somewhat higher.

A man may be guilty of an unchaste love of his own Soul, as the Stoicks with their [...], their Self­sufficiency, proudly magnifying the excellency of their own Souls, and their own sufficiency, at least in a way of independance upon God, if not of op­position to him. What mean else those great Brags, Sapiens contendet cum ipso Jove de foelicitate, A wise man may contend with God himself for Happi­ness; and the strange Eneomiums that they give to their wise man, Compar deorum, deorum conviva, and the like?

The Stoicks sought the salvation of their own Souls in a corrupt manner: Let no one boggle at the phrase of seeking the salvation of their own Souls. For the salvation of the Soul, is nothing but the happiness and perfection of it.

This they sought out of God; and we, if we will excel them, must seek it in him: They sought it as the perfection of their own Beings, as something distinct from God; we must seek it as a participation and en­joyment of him.

Will it seem strange to any to hear it said, That men may be selfish in seeking their own Salvation? How were the Stoicks? Why may not a man be selfish in the undue love of one part of him, as well as of another?

To account Salvation nothing else, but preservation from misery; and to seek such a Salvation, is as com­patible to the carnal, as to the spiritual man. To ac­count Heaven a state of Ease, Peace, Honour, Ever­lasting Safety, and a Paradise of Pleasure, and to de­sire it as such; why is not this consistent with a carnal heart?

But further, To account Salvation something posi­tive, the perfection and highest accomplishment of our Souls, and to seek it as the accomplishment of our own particular Beings, as something distinct from God, and to set up our selves as Anti-deities; what is this better than Stoicism?

If we take Salvation in the true Gospel-sense, for the perfecting of the Soul in God; then indeed we cannot seek the Salvation of our Souls, more than the Glory of God: But in this false Notion of it, which I was just now speaking of, we may; the Stoicks did, and many do. Take it in a true Gospel-sense, and it is impossible to disjoin the Glory of God, and our own Salvation: The stronger the love of God is, the purer is the love of our own Souls. The Salvation of the Soul comprehends its being perfected in Humility, Self-nothingness as well as other Graces: As the glori­fied Spirits cast down their Crowns before God, ascribe [Page 143] all worthiness to him, they seek not themselves, nay, they feel not themselves at all distinct from him. It is perfect Nonsense in Religion, to desire Heaven as a Self-accommodation.

Oh thou Almighty Goodness, Omnipresent Life, Per­fect Beauty, deliver me from fancying a Self sufficien­cy, doting upon Self-excellencies, and settling upon a Self-centre! I am straitned at home; the more I seek to wring a happiness out of my self, the more I pinch and pain my self: I see something beyond my self, something better than I am, something that I had rather be than what I am; my Soul stretcheth it self upon thee, Oh widen it, enlarge it, that it may stretch it self more upon thee! Oh blessed God, the Supreme and sweetest Good, wrap up my mind in thy self, increase my long­ings, till they be perfected into Loves, and those Loves into pure and endless Delights!

MEDITAT. LXXVI. Of the Love of Relations.

TO love any Relations more than God, or to prefer them before him, is to be a predominant Lover of the World.

To be pleas'd with Faults, or so much as to di­spense with them, because they are found in our Chil­dren, or any other Relations, is to prefer them be­fore Truth and Justice, and consequently the World before God. The Priest Eli is said to have prefer'd his Children before God, because he did not severely enough correct, or punish, or restrain them.

Christ Jesus undervalued all carnal Relations, in comparison of the Father, his Will, and the doing of it: Wist ye not that I must be about my Fathers business?

He undervalued all things in comparison of his Fa­thers Image; Whosoever doth the Will of my Father, the same is my Brother and Sister, and Mother: And he re­quires us to do so; Whosoever will be my Disciple, let him forsake Father and Mother.

The Apostle Paul valued no man according to the flesh, by any outward thing, Riches or Poverty, Rela­tion or not Relations, 2 Cor. 5. 16.

When the interest of God stood in competition, Levi did not know Father or Brother, Deut. 33. 9.

And if my Brother or Child do not walk according to the Law, his Relation shall be no Relation; his Cir­cumcision accounted as Uncircumcision.

To prefer the Relation of Children to us, before their Relation to God, to love our own image more than the Image of God in them, is to make Self the Standard of our Love, and the Creature to truckle to the Creator.

To speak properly, that Kindness and Benignity in Parents, that Dutifulness and Obedience in Children, that Faithfulness and Sweetness in Husbands and Wives, that Tenderness and Helpfulness in Brothers or Sisters, or any Friends, by which chiefly they are lovely, is of God, is God, and so to be lov'd and relish'd, And to love them under a distinct, limited consideration, as ours, or as a kin to us, is not so pure and spiritual as it ought to be.

The truth is, there is nothing ours: For God is the Proprietor, we are only the Possessors; and why should we be so fond of that which is anothers? It looks like a piece of melancholy; as if a man should go into a Jewellers shop, and there fondly hug a Jewel which is only shew'd him, or put into his hands to judge of the worth of it. How do poor Worldlings act over the part of mad men, when they seem to [Page 145] themselves very wise! The part of that Melancholist that I have read of, who would stand upon the shore, and make much mirth at the coming in of every Ship, saying, It was laden with his own Goods.

And as for Relation, what is it but a Notion? It is something, I know not what, extrinsick to us. And why should I be fond of every man that is call'd by my Name? Or why should any man be proud that he is call'd Charles, and is Name-sake to a great King?

And what is Relation to us? What are we, that it should be so lovely a thing to be like us? To be like to God, to be a Kin to him indeed is something; the nea­rer to him the Nobler, and the Happier. I must needs have a foolish, and false, and proud conceit of my self sure, that am [...]ond of a Child, because he resembles me.

Lord, Thou art nearer of Kin to me than all the World. The material World is nothing at all of Kin to my Soul, not so much as my Cloaths are to my Body: But in thee I subsist; Thou hast done that for me, that Father and Mother could never do. Let all Relation be swallow'd up in thee, that I may be in a spiritual sense another Melchisedeck!

MEDITAT. LXXVII. Of the Love of other Men.

TO love and esteem man, any man more than God, denominates a Lover of the World.

To love man qua man, and consequently every man, is a Christian Duty, and an high Perfection: it is, as if it were to be transformed into the Nature of that bles­sed Being, whose Name is Love.

God is recommended to us by this, God is Love. Christ commends him to our imitation in this espe­cially, Mat. 5. 44, 45.

Christ Jesus is commended to us by this. Oh the wonderful Love that he shew'd to Mankind, in laying down his Life for them! yea, his whole Life, before he laid it down, was Love; it was teaching, healing, feeding men, serving the Necessities of Souls and Bodies.

The best of Men are commended for this: Moses the meekest of Men; David sympathizing with his very Enemies in their Afflictions; Jeremiah mourn­ing over the Sins of Israel, and the Calamities even of Moab; Paul most passionately desirous of the sal­vation of the persecuting Jews.

The best of Heathens commended for it: Socrates profest, That he knew nothing but to love; he styled himself [...], a Servant of Love.

It is the Speech of a Jesuite, Neminem odit, qui De­um amat; He that loves God, hates no man.

By this Epithete things are commended. The best wisdom, is that which is gentle and loving; and the best Valor is kind, and apt to forgive.

But it will be asked, Is every man lovely?

Yes, there is something lovely in every man, some­thing of God that Love will delight in. No man is so bad, but there may be found something of good Na­ture, good Manners, good Offices, at some time or other: all this is an Emanation from God.

If none of this were, yet the Relation wherein man stands to God, as a reasonable Creature, makes him lovely.

We love our sown Corn in Hope, and many other things: Let us love the worst of men, in hopes that they may be good.

Lord, shed abroad this Large, Liberal, Generous Grace into my heart! Enlarge my heart, that it may comprehend all mankind! This is better, than, with Barzillai, to entertain a King and his Army; or with Ahasuerus, to keep open house for a Kingdom. Thus shall I, though I have nothing to give, be as Charitable as the Rich, and more munificent than the Princes of the Earth.

I charge thee, O my Soul, this day in the presence of the God, whose Name is Love, that thou hate no child of man; and that thou mayst be sure not to do it, that thou dost not so much as secretly despise the meanest, or suspend good offices towards the worst, or rejoice in the sins or sufferings of the most injurious of men.

But (alas!) what pity is it that this divine affecti­on should be depraved, that Love it self should become filthy and unchaste. Separate man and his perfections from God, and then love him or them distinctly, and this love becomes adulterous. For although all men are to be loved in God, and for his sake, yet no man is to be loved any otherwise than so.

They prefer Man before God, who stand ad­miring the Excellencies and Perfections of any man, as the accomplishments of this or that particular Be­ing, and not as Beams from the Father of Lights. It is the part of unrefin'd minds to admire diversity of gifts, and overlook the same Spirit. How nobly does the refined Soul live and act, who viewing the Perfections of all men in God the Fountain, enjoys them all as fully and deliciously, as if they were his own!

They also, who have mens persons in admiration, being partial in their estimation or commendation of [Page 148] [...] reason of their greatness, or of some advan­ [...] [...] got by them: This the Apostle taxeth as a [...] thing.

There is indeed a kind of civil honour and respect [...] [...]o men by vertue of their Office, Authority, and [...]igher Station in the World, and a peculiar grateful [...]spect to be shew'd to Benefactors.

But to have the Eyes blinded, the Judgment bri­ [...]ed, the Noble affection of Love made mercenary, by any secular greatness; either to love men the more, or to think that God does so, because of their tempo­ral Prosperity and Grandeur, is to call the proud happy, and to bless the covetous whom God abhors; it is to prostitute that Virgin affection, that should be preserved chast.

We ought to think and estimate according to God, to love as he loves, and to hate the deeds of the Nicholaitans, which he also hateth; otherwise we prefer the World before God.

To delight in the company, and either profane or jejune communication of worldly or wicked men, more than in the society of the godly, is a worldly love.

In our hearts to love or esteem any vile person, be he of what Civil Capacity he will, before them that fear the Lord, be their Civil Capacity never so mean, is as good an Argument of an unsancti­fi'd mind, as the contrary is of a Citizen of Zion. (Psal. 15. 4.) In whose eyes a vile person is contemned. In this Courtly Age it would be lookt upon as an un­mannerly behaviour in the Prophet, who would not vouchsafe to look towards the King of Israel, 2 Kings 3. 14. But certainly it is worse than unmannerly, to have the greatest respect and kindness for them that are not at all of Israel.

MEDITAT. LXXVIII. Of Flattery.

THis brings me to think of the foul vice of Flattery, which although it be not always an Estimation of men (for men often flatter those whom in their hearts they disesteem and despise) yet it would be thought so, and is as worldly as the other.

An humble behaviour indeed is ornamental; soft answers are good and useful.

To approve or commend a good man, or a good action, is so far from being simply evil, that some­times it is duty, and may serve good ends.

But it requires a great deal of wisdom. For,

First, It easily mingles it self with something evil, and is corrupted by Covetousness, Slavish fear, or Self-love: Men may most set off themselves, and study to endear themselves most, when they commend other men.

Secondly, It is easily perverted to ill ends, and may as soon make me prouder, as better.

Commendation therefore must be given Justly, Seasonably, Proportionably, and should be mixt with the remembrance of God, as Paul's was to Phi­lemon, ver. 4, 5.

Flattery is sometimes gross, in words; commend­ing evil, and calling it by good names; assenting to every thing at a venture, or denying without reason: Magnifying some little thing beyond its desert, and extenuating some foul fault into a meer peccadillo, or unavoidable infirmity.

Sometimes it is more fine and subtile, in actions; in a crouching, truckling, over-obsequious behaviour.

I need say no more of Flattery, than that it is,

First, an argument of a mean and slavish mind. The truly generous mind that adores truth, knows not how to give flattering Titles.

Secondly, that it is of most mischievous conse­quence, and very pernicious in its effects; because it in [...] Princes Courts, and Great Mens Houses. Flat­terers by blinding the Judgment of Princes, do at once put out the eyes of a Nation: For they lead [...]hose out of the way, who when they are misled, cause the rest of the world to err.

We know how fatal it prov'd to Ah [...], when his Chaplains the Prophets, and the Cour [...] [...] together to deceive him. Go up and pr [...]s [...] [...] the Prophets; Let thy word be as one of [...] says the Courtier.

And with what indignation God does [...] the daubing of these Prophets, and their putting [...] under mens heads and arms, the Prophet Ezekiel does acquaint us.

Lord, what is man or his power, who can onely kill the body, that I should fear and flatter him in any thing, that is hateful to thee! What Profit or Preferment can I expect from man that shall Countervail thy dishonour, or the prejudice done to truth and holiness, by sordid Flattery, or sinful Complyance! Oh that the interest of God and Re­ligion be exalted in my soul far above all these petty carnal Considerations! And oh that the Messengers of God would seriously examine, whether they be not the servants of men, of the worst part of men, even their lusts, by imprisoning the Truth, lest it should fly in some honoura­ble or worshipful face; whether they do not tremble to speak of temperance, before incestuous Felix; or whether they can take such fair leave of their Patrons, as Paul took of his Ephesians, I have kept back nothing that was profitable to you!

MEDITAT. LXXIX. Of Worldly Business.

UNder this Phrase, The World, is comprehended al­so the Work, Employment and Business of the World.

To prefer the Business of this World before God, denominates a predominant Lover of the World.

God has indow'd Man with active Principles, de­signing him for Business.

To be active, is to be like God, who is life it self. He is not an idle Spectator, enjoying himself, and minding nothing else; neither doing good nor evil, (as some prophane men in the Prophet imagin'd him,) but he is good, and doth good.

An idle and unactive life is unmanly and infamous. No station does exempt men from Business, Gentlemen and Ladies have their Callings: There is Business ac­commodated to all sorts of men. Having already of Idleness, I will say no more of it here, but this, A good man must needs love Business, as it is a Vehicle of Grace: For how can a man exercise Righteousness, Mercy or Charity, without Business?

The necessities of humane life are so many, either our own own or other mens, that it is impossible any man should be idle, but who is of an idle, sensual temper.

To prevent mistakes, I will first consider what is not to prefer the business of the World before God.

To be diligent and industrous in our Callings, with a good design, is not it.

To be more in worldly Business, than in heavenly, is not it. God himself has allow'd six dayes to one.

To employ our hands in working, more than in lifting up to Heaven, is not worldly. If we speak properly, To observe due measures, and propound right ends in worldly Business, is Conformity to the Will of God, and heavenly.

God acted like himself in the Creation of the world, as well as in the Redemption of it; and so do godly men, in employing themselves about worldly Objects, as well as spiritual. The Angels are as well in Heaven when they are employ'd upon Earth, in pre­serving the goings of the Saints, as in their most imme­diate Contemplations.

To give the Precedency to worldly Business, as to Management and Action, is not simply, and always it. A lesser Business, and more ignoble, may be prohic & [...], more necessary than a greater, and preferrible to it. The Necessities of the Body may take place of the Conveniences of the Soul.

To do every thing in its proper season, is a point of high Wisdom, and indeed Religion. Let us always re­member that Religion is in the due management of worldly Business, as well as otherwise.

To do Works of Necessity or Charity on the Lord's day, is not it.

To have a reverend esteem for that day, is good and necessary: Religion flourishes in a Kingdom, or a Soul, as that is observed. But yet there may be a Superstition in it; which our Saviour, by his Ex­ample and Doctrine has endeavor'd to heal. The Sab­bath was made for man, and must give place to him: But let all take heed they do not create Necessi­ties, or pretend them, as I doubt too many of [Page 153] the [...], the Physical and Chyrurgical Tribe do.

To put ones self upon Business; to offer ones ser­vice for the good of a Neighbor; to meddle in other mens matters uncall'd, by way of assistance or advice; to prevent Sin or Mischief (as Lot;) to reconcile Differences (as Moses) is not it. I do not think that either Lot in his Nay, my Brethren, do not so wick­edly; nor Moses, in his Wherefore smitest thou thy Fellow? were Pragmatical, as it seems they were then interpreted.

There is such a Fault as Pragmaticalness; but a Generous Activity, and Publick-Spiritedness, which proceeds from an Universal Love, is unjustly brand­ed. Yea, I will say it is base Cowardice in some men of Abilities, to hide themselves from Business, and from the Necessities of Mankind, (that is, from their own flesh) under this pretence, That they will not be Busie-bodies.

It is better to offer ones self ten times where there is no Need, than to deny Assistance once where there is.

Blessed are the Peace-makers, said the great Peace­maker.

And I cannot but account it a base humor, to re­proach Active men for Busie-bodies.

It's true, Christ Jesus would not meddle with things not belonging to him; but as to the things belonging to him, he sought opportunities for Business; He went up and down doing good.

MEDITAT. LXXX. [...]. Or of the Love of Worldly Business.

BUT there is a love of worldly Business, which is intemperate, and a symptom of a worldly mind. And although one should say, That they that are guilty of it, are the best sort of Sensualists, (be­cause Business and Action is a better thing, less gross, more agreeable to the active Nature of the Soul, than the dull love of Riches) yet this is very small com­fort.

Some dote too much upon their own worldly Busi­ness, which yet is materially lawful. It is an easie thing to over-do, to be over-diligent, over-industri­ous, over-painful. Do not they dote upon Business, who are employ'd about it by Day, dream of it by Night, pursue it with a hurry inseparable from Fear, Perplexity and Discontent, that will be ready to fall out with God or man, if they put any stop to them in their Business.

Suppose Business to be lawful, yet it must also be necessary, or highly convenient, to justifie mens zeal about it. What Necessity is there, or Convenience either, that Rich men should be still Richer, or that one man should have all the Trade of a Town?

To clog ones self with worldly Business, in order to Self enriching, and growing up into unnecessary Grandeur, or unwieldy Bulk in the World, argues a worldly Spirit.

To busie ones self, in order to the molesting and [Page 155] troubling of other men, to be Encouragers of Law, Troublers of Israel, argues a worldly Mind.

To busie ones self so in worldly matters, as to ex­clude or retrench heavenly Business, not to subordi­nate the former to the latter, to love Business for Bu­siness-sake, without respect to any good to be done thereby, argues an intemperate Lover of worldly Business.

Some concern themselves too much in other mens Business: To meddle in things that we know not, or in things no way belonging to us, is foolish; but to meddle in the matters of other men, to do them mis­chief, is wicked. The Sycophantick Delators, so much inveigh'd against by the old Comedians, peep'd and pry'd into every Conversation, to pick Quarrels, and find Faults; and yet the Varlets accounted this [...], as he in Aristophenes brags. Such a kind of Fellow was Zibah the Servant of Saul; Such an one the King of Israel suspected the King of Syria, Naaman's Master to be, 2 Kings 5. 7. David often complains of this sort of men; Doeg the Pick-thank, the Emblem of a Sycophantick Courtier, and other of Saul's Courtiers, that digg'd Pits for him, laid Snares for him; that said, When will he slip i [...] fall, that we may surprize him?

To love to know the Faults of men, is not a good temper; yea, it is painful to a godly mind.

To look into the Faults of men, to bring them to punishment, may be a good work; it may be done sincerely, for the execution of some good Law that is of moment; it may possibly be in mercy to the Offender, and out of pure kindness; as if one should say, I love him, therefore I will get him punisht.

But men are not generally of so pure and publick a Spirit: They are so revengeful, so covetous, that makes the Office of Informers hardly thought of; and it is accounted a fault to be inquisitive into the faults of other men. It is hard to find an Informer out of pure zeal or love to truth; but Mercenaries and pick-thanks enough. Flatterers are generally busy-bodies: For how shall they ingratiate themselves with their great mast [...], but with the faults of other men.

But to lay snares for the righteous, to watch for their halting, to seek occasions against a man in the matter of his God, though a Law would favour, is wicked, and much resembles that great busy-body that goes up and down continually seeking to devour. Daniels accusers had a Law to justify them; yet I doubt not but they were wicked Informers for all that.

Curiosity, or an intemperate desire to be acquainted with other mens secrets, nothing belonging to us, argues vanity of mind, and a spirit not well conver­sant at home; and may be reduc'd to the disease of [...]tching ears. There are secrets of Nature, of Reli­gion, of ones own Soul, to be enquir'd into, and it [...]s is as laudable to enquire into them: We need not lust after the secrets of other men. Besides it is uneasy to be trusted with them: It makes a man a slave if he do not reveal them, and a knave if he do.

Lord, Thou art life it self, and a pure Act; thou art good, and dost good continually; thou hast endow'd me with an activenature, thou hast furnisht me with business enough of mine own, and other mens, for this world, and for the future; suffer me not to hide my [...]and in my bosom, and to look on as an idle specta tor unconcern'd, but maugre all temptations from the Flesh, the Devil and the World, imitate thy active [Page 157] and benificent Nature! But O Eternal Wisdom, teach me to order my Actions with discretion, to lay out my self in Actions pure, proper, profitable. Grant, that I may not be impure and unprofitable, like a stag­nant Pool; nor yet troublesome, nor offensive, like an overflowing Torrent; ever flowing, but without inun­dation; ever running, but so, as ever within my own Banks; not hiding my Light under a Bushel, yet shining within my own sphere!

MEDITAT. LXXXI. Of the Fashions of the World.

THere are some things in the World that are not properly call'd Business, which yet to prefer before God, denominates a man worldly; and these are the Fashions of the World.

I cannot properly call it Pride, Covetousness, or Voluptuousness, to conform to these, and yet it is carnal.

There are indeed civil and innocent Fashions of the World, to which to conform, is no Fault; nay, considering Man as a Member of Society, seems expe­dient.

Matters of Apparel, so far as ones Quality, Estate, Health, and other considerable circumstances will al­low: Matters of Salutation, of civil Courtesie and Respect, seem to be of this sort. Nay, to be singu­lar in these, especially to place Religion in them, and to make Conscience of Nonconformity to them, seems to be an Argument of Superstition and Weakness, and of a mind not understanding its just Liberty, or valuing it self by false mea­sures.

But to follow any evil or suspected Mode or Guise, because it is a Custom, and Fashionable, is a fashioning ones self according to the World, or being conformed to this present evil World.

To lust after every new Fashion, though never so costly, inconvenient, exotick, and to be catching it up greedily, is an argument of a light mind, and un­constant: yea, and it is a very troublesom thing, not to be able to keep in a Fashion, till one be well warm in it.

For a free Nation to dote upon the Fashions of other Nations, seems to be ungenerous, and a kind of subject­ing themselves, and to be a cause of confusion; and it is observed to be prejudicial to the Trade and Wealth of a Nation.

I think I have read of Laws somewhere made against bringing in of strange Fashions: At least the Precept of the wise Preacher will fairly reach them, Pro. 24. 21. Meddle not with them that are given to change.

All following of Fashions that is in conjunction with Pride, Prodigality, Wantonness, and is either the Parent or Child of fleshly Lust, is a symptom of a worldly mind, and denominates a Lover of the World: And to prefer the Fashions of the World before Sobrie­ty, Modesty, Charity, Humility, or Truth, is to prefer the World before God.

I restrain not Fashion to Apparel, but extend it toall matters of Opinion or Conversation.

If they be Works of Darkness, we are flatly forbid­den to have any fellowship with them, though they be committed at Noon-day, though they have a general Approbation, or Publick Sanction. If it be an evil, though a multitude have made it a Fashion, we are not to follow it.

Alas! How great a number of People are led whol­ly [Page 159] by Example: that examine nothing, judge nothing, make no choice of any thing; but live meerly by this Maxim, To do as the most do; yea, and that even in things relating to Religion it self.

The greatest part follow what is most Fashionable, even in the Worship of God. It may happen indeed that what is most Fashionable, may be good: But whether it be so or no, it matters not to them; for they proceed not by the Goodness of the thing, but by the Fashionableness of it: so that though it be good, it is no vertue in them that follow it; for if any other way quite different should be in Fashion, they would follow that too.

If we could suppose a thing purely indifferent, it were no Fault to follow it according as it is usual or fashionable: Nay, it would rather seem an argument of a proud and quarrelsome mind, not to do it. But I cannot conceive how any thing in actu exercito, can be called indifferent: For when Humane Acts are cir­cumstantiated, they become prudent or imprudent, comely or uncomely, fit or unfit for their ends, that is, good or evil, all of them.

What is the Worship of the whole Vulgus of the Papists, but an Apish imitation of a received Mode and Fashion? And it were to be wish'd, that Pro­testants, who have a better Worship, had generally any better ground for it than they.

Lord, I know that Man is a sociable Creature, apt to imitate what is exemplified to him, loth to be singu­lar; and also that his Soul is now so sunk into his Sen­ses, that he is more prone to follow the sight of his Eyes, than the light of Reason, which thou hast set up to guide him. Alas! I see such a Fashion is not safe to imitate, yet I find it hard to resist: If I be carried [Page 160] down the stream, I may be drown'd in Perdition; if I strive against it, I must take much pains, and be count­ed a Fool for my pains too: Oh that by thy grace, thou would'st so refine, exalt, enable and ennoble my reason, that it may exercise a just dominion over Flesh and Sense, and powerfully to direct me to the pursuit of whatever is just and holy, and good in thy eyes, though [...] be not fashionable in the eyes of men!

MEDITAT. LXXXII. Of Swearing.

AMongst the Fashions of the World, I cannot but a little think (and yet cannot well endure to think) of Swearing.

I cannot well tell to what Head of the Worldly Life to reduce Swearing, except it be to the Fashions of the World. Sure it cannot be the love of Profit, nor of Pleasure, nor a desire of Honor, that puts men upon this; and yet it is worldly, and a symptom of a pro­phane mind.

Men do not ordinarily get any thing by Swearing, except it be in Cases of False Swearing, where they sell their Oaths to serve another mans interest. This is so hateful a Practice, so like that of Judas (for in­deed it is a setting of God himself to Sale) that though it should bring in Thirty pieces of Silver, or some such small matter, one would think no man should dare to make the Bargain.

But the ordinary fashionable Swearing in common Discourse gets nothing; nor is it with any design to get, that I can imagine. Nay, it may reasonably be suppo­sed to be to mens Loss: For it very much tends to the weakning of a mans Reputation in the apprehension of all sober men, (with whom it is a Maxim, That he that [Page 161] will swear, will lye) and that is certainly to men Worldly disadvantage.

In the common notion of Pleasure, it cannot be Pleasant; it relieves no Hunger, quenches no Thirst, gratifies no Sense. Nay it is harsh to the Ear, and must needs be unpleasant to the Conscience, that at any times reflect upon it.

It is shameful and dishonourable amongst all sober persons; and conciliates no honour or real respect with them that are themselves addicted to it; being common to the meanest and basest of men, as well as to the best Gentleman of them all Nay, they that are addicted to this vice, do not ordinarily allow it in their Servants and Children; and sometimes will not seek to tell us so.

And what, has the Devil found out something that is devilish and damning, that is neither Profitable, Pleasant, nor Honourable? Is it not strange that that Monster should have any Voluntiers in his service, that will serve him without any wages at all; and serve him so vigorously too, as if they would take Hell by storms, and the Kingdom of darkness by violence! Oh it is the Fashion, it is an argument of an agreeable temper, and a mind not hatefully squeamish.

And oh God, How should thy Soul but be avenged on such a Nation as this, that has entertain'd such a Fashion as this! What pity can possibly be shewn to such desperate Wretches, who will needs go to Hell in State, and perish Modishly!

And is there no plausibler Pretence than Fashion? Yes, some think they come off better, that impute it to Passion: They were angry, they were affronted, abu­sed, they could not be believed. In short, such and such things would make any man mad, and who could for­bear Swearing?

Alas what miserable shifts are these; to confess mad­ness, for the excuse of folly; to take Sanctuary in Scylla, to escape Carybdis. Shall violent passions be brought to excuse swearing, when themselves cannot be excus'd? If it be a sin to swear, is it not a greater [...]o swear in a mad mood? To be at all possest with a Devil of Passion is sad and grievous, though it be a dumb Devil: But if it be such a Devil as we read of (Luk. 9.) that makes a man cry out, and foame again, it is much more dreadful. Or shall we say that sin is lessened, by being multiply'd; after the manner of a River cut into many Channels? A River so cut, will indeed be the less River; but it will have never the less water, if you take it in all the Channels. If swearing in a mad mood and violent passion be the less sin, because of the passion; yet that part of the sin which is wanting in the Oath, will be found in the Passion.

Some excuse the matter by the seldomness of it: Now and then they rap out an Oath; but it is out of forgetfulness, and unawares; yea possibly they wipe their mouths with a God forgive me that I should swear.

This indeed will excuse a tanto, the seldomer the better: But Christ Jesus commands, Swear not at all, which refers to time, as well as things. This now­and-then-swearing is an argument of a mind forgetful of God; which is a Character bad enough. Allow our selves in this, and it will soon multiply.

I wonder men should excuse themselves in this sin by the infrequency of it, more than in others. No body says, I steal but an Horse or two in a Year; I play the Whore or the Whoremaster but twice or thrice a week: yet one would think there were more temptations to either of those, than to Swearing.

How many soever the faults of good men are, yet I suppose it is a very rare thing to find a Godly swea­rer, a man of true Seriousness, and hearty Religion. That will adventure by this Method, to vent his Passion, adorn his Discourse, or humour the Com­pany.

If by Seldom, be meant, that we never swear but solemnly, in a weighty matter, and such an one too, as cannot otherwise be known, or will not be believ'd, accompany'd with a just reverence of God, (such as we read of sometimes in the History of Abra­ham, Jacob, David, and in the Writings of St. Paul) let such swearing pass for a part of Gods Wor­ship. But rash and unnecessary swearing though it be never so seldom, proceeds from the Devil, says our Saviour; and leads to him, says his Apostle (Jam. 5. 12.) and therefore I may safely say is a prefering of the World before God. If it be by the Creator, it is blasphe­mous; if by the Creature, idolatrous.

This puts me in mind of another excuse for swear­ing: they only swear some petty Oath; no blasphemy, no bloody Oaths, as they call them.

But I hope these petty Oaths are more, than yea or nay, and if so, they are forbidden in that [...], Swear not at all. Nay, that prohibition seems to be meant principally of swearing by the Creature, as appears by what follows in the Text.

To attest a Creature, as if it knew our hearts, or were able to judge us, is ridiculous idolatry. To swear by the Creature, is to take Gods Name in vain: for it is a manifest abusing of his works. The Blessed Virgin was an excellent piece of Divine Handy-work, but she was not made to swear by: This is an Honour hatt she never dream'd of, when she Prophesy'd that all Generations should call her Blessed. All our Divines [Page 164] (I think) agree, that Swearing is an Act of Worship: How strangely then do Protestants contradict them­selves, that deny the worshiping of Saints, and yet swear ordinarily by the Lady; and yet more Nonsensi­cally than so too, when they swear by the Mass, which yet they deny to be.

The Example of David and others, saying, As thy Soul liveth, will not justifie: The best Expositors say it is no more, than As sure as thou livest. Nay, Estius, and other learned Commentators say, That Joseph's life of Pharaoh, (for so the words are in the Hebrew) are but a vehement ob [...]estation, others make them a Prayer; and those that make them an Oath, blame him for it. Sure I am, the Example of Joseph will not so much justifie, as the express Prohibition of Jesus will con­demn. And what a weight does the Apostle James lay upon this? He ushers it with an Above all things my Brethren; and backs it with the greatest argument, danger of damnation, Jam. 5. 12.

God grant me to live under the authority of thy ho­ly Word! Lord, charge it severely upon my heart, and the hearts of all men, frequently and affectionately to consider such passages of thy holy Word as these are: Whatsoever is more than Yea and Nay, cometh of evil: Swear not, [...]est ye fall into condemnation; for every idle word men must give account. By thy words thou shalt be justify'd, and by thy words thou shalt be condemn­ed: If any man bridle his tongue, the same is a perfect man!

MEDITAT. LXXXIII. Of Worldly Wisdom in general.

AMongst other things of the World, the Scripture also makes mention of worldly Wisdom. This is so [Page 165] corrupt a thing, that it is put in opposition to the Grace of God, by the Apostle Paul, 2 Cor. 1. 12. and in the same place to simplicity and godly sincerity. It is descri­bed by the Apostle James, to be Earthly and Sensual; and is said to be accompany'd with envyings and stri­vings of heart▪ We may more fully see what it is by its opposite, the Wisdom that is from above: this is pure, peaceable, gentle, easie to be entreated, full of mercy and good fruits, without hypocrisie and partiality: So then the worldly Wisdom is envious, contentious, cruel, un­merciful, unfruitful, hypocritical and partial, and the worldly-wise-man is a hater of God.

This worldly-wise-man is not one that understands the World, and knows the guise of it; though he know it so well, that a Creeple is not able to halt before him.

He is not one that understands the business of the World, the best Markets and Bargains, the most advan­tageous way of Trading, the best seasons of Buying and Selling, and getting Gain.

He is not one that is subtile in counsel, and knows how to antevert, suppress, over-reach an Enemy, so wise was Hushai, the Friend of David, the Friend of God.

But, in general, he is wise to do evil, (as the Devil is) to advance the interest of the World, and the Flesh, above the Interest of God, above Justice, Truth, Charity, Peace, Purity: and is more particularly described by the Apostle Paul and St. James. He is described by the Apostle Paul, as one double and unsincere; by the Apostle James, as one im­pure, envious, contentious, harsh, implacable, merciless, unfruitful, partial, and hypocritical.

It is evident by the light of Scripture, that all these things, viz. Impurity, Envy, Contentiousness, &c. are works of the Flesh, Earthly, Devilish, and certain [Page 166] symptoms of the spirit of the World, and of a Lover of the World, in whom the Love of the Father is not.

It is pity to let all these pass with a general Animad­version onely, they are proper Subjects of a distinct Meditation.

But in the mean time, what matter of sorrow and astonishment does this general Observation admi­nister!

Good God, If these Sins of the Spirit be certain Symptoms of a Worldly Mind, and Companions of the Worldly Wisdom, How does the whole World lie in Wickedness! How far has the Serpentine Poyson diffus [...]d it self! Alas, Who has not some of the Spawn of it in him! I see Man did not in vain eat of the Tree of Knowledge, of the Tree to be desired to make one wise▪ For he is thereby grown very wise to do evil; and the Children of this World are more skill'd in their impure Wisdom, than the Children of Light in the pure.

MEDITAT. LXXXIV. Of Impure Wisdom.

THE Wisdom which is from above is pure, says the Apostle James: From whence it follows by the opposition, That the worldly Wisdom is impure.

I take Pure, to be a general description of the heavenly Wisdom, and all the species▪ following do partake of it, so the worldly Wisdom is in general impure. All Sin indeed is Impurity, the properest de­scription of it. Therefore the Devil himself is in the Gospel describ'd by this especially, The Ʋnclean Spirit. So that I will not make Impurity in the Abstract a di­stinct Head of Meditation, but will a little insist up­on [Page 167] impure Wisdom in the Concrete, without interfe­ring with any of the Particulars that follow in the Text.

Impure Wisdom is a Symptom of a Worldly Mind.

Now as the pure Wisdom is, as the Apostle phraseth it, to be wise unto that which is good, Rom. 16. 19. So the impure Wisdom is, to be wise to do evil, as the Prophet phraseth it, Jer. 4. 22. Of this there are several kinds, besides what the Apostle reckons up in the following words.

They are impurely wife, who make use of their cunning or subtilty to undermine or over-reach others in Transactions, contrary to Plainness and Simplicity! That take advantage of others Ignorance or Weakness in matter of Consultation, Bargain, Law, or the like, to hurt them.

That also is impure Wisdom, which serves Oppres­sion and Violence. Thus wise were Pharaoh and his Egyptian Counsellors: They took a wise course, but what was it for? To oppress and murder, Exod. 1. 10. Come, let us deal wisely, &c. Was it not a cunning way of killing, to make the Midwives, the Lucinae, to be the Instruments of ushering the Children into the shades of death; to escape the guilt of drown­ing them, by only bidding them to drown one an­other?

That also is impure Wisdom, that serves the Lust of Fornication and Adultery. I have read of many witty devices for the satisfaction of Lust; the Poets furnish us with abundance of them, even amongst their very Gods. And I think the Moral of all those Transformations of himself that Jupiter made, is no­thing else but to describe this amarous Impurity, this impure Wisdom. That of the golden shower especial­ly, is acted over every day; whereby many handsome [Page 168] Bodies are debauched, and pretty People corrupted. What female constitution so hard and dry, as not to be softned by a shower of gold, especially if it come from above? But the Scripture instance is most authentick, of subtile Jonadab who taught his Friend Amnon a way, how he might satisfie his Lust upon his Sister Ta­mar, 2 Sam. 13.

That also is impure wisdom, that serves Ambition. How wonderful witty some men are to contrive their own advancement! How Courtly and Complimental is Absalom! He condescends to kiss the ordinary sort of people, to gain them. Oh how humble is the proud Absal [...]! Would any one have thought that his kis­sing their faces, was only in order to their kissing his hand? Yea, the good man is troubled to see all Israel to be as Sheep with a Shepherd; he pities them, that ail'd nothing; he asperses the Government, though it was the Government of his Father; and promises fair­ly, if he were made Judge in the Land▪

That also is impure wisdom, that makes Laws for Snares; in what kind of Society soever it be, it mat­ters not. God gives no Laws, but what are for our good, and if men make Laws, which they matter not much, whether they be broken or kept, so they may but have an occasion to exact the Penalty, it is far from the Nature of God, and the Method of Him that go­verns the World. This is to debauch Justice, and make her a Bawd to Covetousness or Revenge. This was the wicked wisdom of Daniel's Enemies, and of the Hea [...]hens persecuting the Christians.

Near of Kin to this, is that wisdom that lays Baits, and offers Temptations to men, to cause them to offend, and then punishes them for offending. The Egyptians first opprest the Israelites, and made them mad, and then punish'd th [...] [...] for Complaining and Mutiny. It [Page 169] is good to have faithful Servants; but to lay Baits for them, and tempt them to unfaithfulness, seems to be the method of impure wisdom. Whatever may be said in commendation of Jehu's zeal in destroying the Ba­a [...]tes, his wisdom in inviting them to a Sacrifice, and engaging them in Idolatry first, looks like a Serpentine device. It is the wisdom of the Devil, to make men to sin, and then torment their Consciences even to despair, because they have sinned. There are several other kinds of impure wisdom, but possibly they may fall un­der some of the Particulars that follow in the Text, I will therefore next meditate of those Particu­lars.

MEDITAT. LXXXV. Of Envy and Envious Wisdom.

THE Earthly, Fleshly, and Devilish Wisdom, is de­scribed more particularly by the bitter Envying with which it is attended, or which it does attend upon.

Envy springs from Poverty: And although it be found in great and rich men, yet it is when they fansie themselves poor; and herein indeed they are inferior to them whom they envy.

The more pure and perfect any Being is, the more free from Envy. The All-sufficient God envies no good to his Creature. However these words are to be understood—Now lest he put forth his hand, and take of the Tree of Life, &c.

It is plain and certain, that God desires that all men should be saved, and come unto the knowledge of the Truth. He was so far from envying the station of man, that he hedg'd him in with a severe Threat­ning; and so far from envying his Recovery, that he [Page 170] sent his Son to make a painful Inquiry, a diligent Search for him, to seek and to save that which was lost.

The holy Angels, his Menial Servants, imitate him; they continue their despised Ministry to wretched Man, contribute what they can to his Conversion, and rejoice in it. The Rhetorical description that the Pro­phet makes of the welcome that the damned or the miserable give to the Babylonish Monarch, Isa. 14. 9. as fitly agrees to them: Their Charity rejoices, as much as the others Malignity.

The Sun in the Firmament, as if it were afraid that Man should lie in darkness, rises and rejoices to run its Race, and without disdain or envy sheds abroad its influences upon the fairest, and the vilest parts of the World.

The Rain descends upon the barren ground to en­rich it, and upon the Rich to make it yet richer.

The richer any Man is in any endowment or accom­plishment, the less he is grieved at the prosperi­ty of others. The contented Man, be he who he will, is the Richest; therefore he is the freest from Envy.

When the Devil was fallen from his Happiness, he envied the Happiness of Man yet standing, and sought to bring him into the same condemnation with himself; so that the Wisdom that serves Envy, may well be cal­led Devilish.

But it is well call'd Earthly too; for it is found predominant in none but earthly minds. David indeed cast an envious glance at the prosperity of the wicked men of his time, Psal. 73. 3. But it was but a glance, he did not allow himself in it; he calls himself a Fool, and a Beast for it, ver. 22. But a predominant envi­ous temper is worldly; it is contrary to the Divine [Page 171] temper of Charity, and to the nature of that blessed Being, whose Name is Love.

The Wisdom that serves Envy, is a worldly Wis­dom.

Envy travels with many Plots and Projects, and Ser­pentine Wiles, to supplant its Rivals, and undermine its Superiors. Envious Men are the eldest Sons of the old Serpent; they resemble him, as being his genuine Off-spring, and most natural Spawn: Them there­fore he inspires, and assists with his Wiles and Methods.

O my Soul, let not thin [...] Eye be evil, because God's is good! But rejoice rather in all the Bounty of God express'd towards all men. Rejoice in them all, as if they were thy own, which is the honestest way of making them thine own. Do Men excel thee in Ver­tue? Imitate them. Do they excel thee in Wealth, Power, or Preferment? Rather pity them, and fear for them, lest their Prosperity destroy them, than envy them.

The Instances of the Envious Wisdom are such as these.

One while Envy will break out into open Wars, kill and slay all before it. How did the two proud Princes fill all Italy with Blood and Confusion; of which their own Poet assigns a cause, in the character that he gives of them—Nec ferre potest Coesarve priorem, Pom­pejusve parem.

Another while it lays snares privily, and like a deadly Pestilence, walks in the dark; like a Serpent in the way, like an Adder in the path, that biteth the Horse-heels, so that his Rider shall fall back­ward.

One while it rages, and professes its self an Enemy; another while it glavers, and makes great shew of friendship. Saul possess'd with this Devil, will give away his Daughter; if by her he may ensnare the man that had kill'd his Thousands.

One while it will behave it self proudly, to outvy a Competitor; another while it will behave it self hum­bly, lick the dust, prostrate it self shamefully, lie down under the feet of its Rival, if by that means he may be made to stumble and fall: He croucheth and humbleth himself, that the Rival may fall by that means.

Sometimes it acts by Cruelty, as in Cain; some­times by Policy, as in the Patriarchs; some­times it is covetous, and receives money, as in the chief Fathers, Gen. 37. sometimes it is prodigal, and spends money, as in the chief Priests, Mat. 26.

Sometimes it will put on the Vizard of Devotion, as in Jezabel. This same was a dear Daughter of the Serpent; her he inspir'd with special Wiles to get Na­both's Vincyard, as we read in the Story, 1 Kings 21.

All these, and the like to these, are Instances of the Serpentine Wisdom; and such a kind of Wisdom, to serve the designs of Envy, is a Symptom of a Lover of the World.

Lord, Give me that full contentment with my own condition, that true valuation of things, that sincere love of all men, that I may not envy any; and that this may be my rejoicing at the last, the testimony of my Con­science, that in simplicity, and godly sincerity, not with fleshly wisdom, but by the grace of God, I have had my conversation in the world!

MEDITAT. LXXXVI. Of Contentiousness, and Contentious Wisdom.

COntentiousness and Strivings are another work of the Flesh, and a Symptom of a worldly Mind.

To contend, and that earnestly too, for the Truth, is not the worldly Contention. Though the Truth be never so mean, we ought to contend earnestly, and suf­fer all things, rather then deny it: But some Truths are so mean, that a man ought not to contend for the propagation of them, nor suffer for the profession of them. I believe that Paul had a Cloak, and I would suffer a man to take my Coat, and Cloak also, ra­ther than deny it: But it is such a Truth, as I would not contend for the profession or propagation of, nor trouble the Churches peace, nor the Consciences of men about. I cannot tell whether many matters of Order and Discipline may not be of the same value with the Apostles Cloak: possibly they hang as loose from the Essentials of Religion, as his Cloak did from him, and Religion may live and be kept warm without them.

But to contend earnestly, to strive unto blood for the defence of the Essential things of Religion, is Heroical, and an argument of a powerful Lover of God.

To contend about worldly Interests, if they be weighty, if they cannot be amicably adjusted, so it be with moderation, charity, and meekness, and no more zeal than bears proportion to the thing in con­troversie, before a lawful Judge, is not the Worldly Contention.

There is a sort of Magisterial men who will con­demn every man for contentious that appears in vindi­cation of his own right, though never so duly; nay, that will brand every man for obstinate and quarrel­some, that will not tamely suffer himself to be capti­vated by their reasonings, be they never so weak; and pin hisr Faith upon their Sleeve, though it be never so ragged or rotten. These men themselves are the most contentious, and the truest Authors of Schism.

But the Worldly contention is, when men contend eagerly or chargeablely about small matters; or are resolv'd to part with nothing of their right in any case for peace sake.

When men delight to be in Controversies, and to have their hand against every man. As some Fishes de­light in muddied or troubled waters, so some men are never in their own element but then.

When men contend to shew their own Parts, to ostentate their Power, or merely for the Sensual plea­sure of overcoming: all this is carnal.

It is contentious wisdom, when men are cunning and active to beget and promote differences in the World. It is strange but true, that some men love divisions in the World, for divisions sake, after the example of the Devil; though many do it out of pride or covetousness.

The Serpent was cunning to sow discord between God and Man, and they are of a Serpentine breed that are ingenious and studious to make dissention.

There are several instances of this contentious wis­dom. The choosing of a fit season is one instance; as the inimicus homo that came by night (Mat. 13. 25.) While men slept, the Enemy came and sowedtares.

The observing of the temper of men, and falling [Page 175] in whith them, when they are angry or discontent; as the Counsellors of Ahashuerus did, when they percei­ved him to have taken an offence against the Queen.

Or observing the condition of men, as being op­prest, to put them upon Sedition, or Tumult, after the example of Jeroboam.

Or aggravating Injuries and Faults. What, put up this Affront, this Wrong, this Injury, this Loss? Mort te satius est.

They that hang Peace and Union upon unnecessary and impracticable terms, are contentious, though they make never so many Pretensions to hide the mat­ter.

To prefer Contention before Peace, Division before Union, though by that division we might serve a worldly Interest of our own, is worldly: It is to trouble the Waters, that we may fish in them, I mean get money, or strengthen our Parties.

How dear ought Peace and Union to be to all good Men!

Are not Dissentions devilish? The Devil himself has his Name Sathan, from being an Adversary.

Are they not beastly? For the Beasts meerly for Ap­petite sake, fall out with, and worry one another.

Be sure contentious Men are the worst, and the most lustful sort of Men: Whence come wars and fightings from amongst you, but from your lusts, &c. Jam. 4. 1.

Wilt thou, O my Soul, imitate Devils or Beasts, or the worst of Men! God forbid.

O blessed God, infinite Wisdom, How peaceable are all thy wise Counsels, to reconcile men to thy self, and to one another! Thy Laws serve to this end: Thou hast [Page 176] created a beautiful harmony in the whole World; ye [...] the very contending parts thereof make for the union o [...] the whole; Thou hast joined Peace on earth with glory to thy self in the Highest; Thou hast promised the greatest blessings to Peace-makers; Oh inspire me, and all men, with that Divine Spirit of Love, that peace­able Wisdom which comes from above, and conducts the Souls of men thither, from whence it and they proceeded, even to blessed Self!

MEDITAT. LXXXVII. Of Implacableness, and implacable Wisdom.

AN implacable spirit, is a Worldly spirit.

The onely holy Implacableness is, never to be re­conciled to sin, to hate it with a perfect hatred.

The Nature of God can never be reconcil'd to Sin, till Light and Darkness be reconcil'd:- But God is ea­sily reconcil'd to the penitent Sinner, and so ought we.

Good men are very placable, as appears in the Ex­amples of Joseph towards his Brethren, of David to­wards Abigail, and Shimei, and many more. For they remember what is charg'd upon them, If thy Brother sin against thee seven times a day, and so oft repent, thou shalt forgive him. I suppose also they think and argue with themselves, What are the Injuries done to me, in comparison of the Offences that I commit against God? And have not I much more reason to forgive, than to expect Forgiveness?

It is not Implacableness to suspend trust and confi­dence towards a person, that has Notoriously deceiv'd, though he profess Repentance, till we have had good experience of his faithfulness; but when we have good proof, we ought to restore him into the same place in our hearts, that ever he had.

It is implacableness, when men will not forgive and forget; that is, not to remember, as to retaliate, or upbraid, or so much as to bear a grudge. Especi­ally if satisfaction be offer'd, or repentance profest; yea though neither be, yet we ought to be easy to forgive, and of a readiness to be reconcil'd, when ever terms are offered. Yea though no terms of re­conciliation be offer'd, no satisfaction made, no re­pentance profest, we ought on our part to lay down all enmity, to be free from all hatred towards our bro­ther.

Hatred (says the excellent Dr. Moor) lies cross in the heart of a good man.

If thy brother repent, forgive him: True, but that does not imply, that if he do not repent, we should not forgive him. We ought after the Exam­ple of God, to seek reconciliation, and propound terms of reconciliation though we be the party offen­ded; and to seek to bring an offending brother to re­pentance, not so much in order to our forgiving him, as because it is a saving a Soul from Hell, because it is for his good to repent. For vengeance is not ours; the Sun should not go down upon our wrath. Anger may pass through the mind of a wise man, but it resteth and lodgeth onely in the bosom of fools.

Some are so implacable, that no tract of time shall wear out their resentments, no submission can allay, no gifts remove, no intercession as­swage them; but they demise their hatred unto heirs and executors, and entail the quarrel upon posterity. If these men could alledge an Ordinance of God for this, such an one as Israel had to authorize them to an endless war against Amalek, it would excuse them well: but till then, it must pass for a work of [Page 180] the flesh, and an imitation of the grand hater of man­kind.

The Implacable Wisdom is cunning to conceal its resentments that they shall not be discern'd, that in due time it may execute revenge so as not to be avoided.

It instructs men in many wily methods, to contrive ways of revenge, to make and take fit opportunities. Absalom made as if he took no notice of the injury done his Sister for the space of two full years: After that he invites his Brother Amnon to a Feast, to make him drunk, that he might then quarrel with him, and kill him: He conceals his anger from his Brother, He [...] neither good nor bad to Amnon (a Hebrew Phrase, s [...]gnifying to take no notice of a thing:) nay I sup­pose he conceal'd it from his Sister too, praying her not to regard it, because he was her Brother. He makes shew of extraordinary love, he invites him especially to the Sheep-shearing: All this while his heart gathers mischief to it self, and treasures up wrath against the day of the execution of it.

Blessed God, the most graciously-natur'd Being, who hast forgiven me an hundred Talents, let it not seem grievous in my eyes to remit a f [...]w Pence to my offending Brother. Let thy forgiving be my Example to encou­rage me to forgive; and let my ap [...]ness to forgive, be my Argument to prove that I am forgiven!

MEDITAT. LXXXVIII. Of Unmercifulness, and Merciless Wisdom.

THe Wisdom which is from above, is full of Mer­cy; therefore that which is Cruel and Merciless, is Sensual, Worldly, and Devillish.

Mercifulness is an Attribute of God, wherein he seems to Glory; he makes it his Name, whereby he would be known and call'd: The Lord proclaimed the Name of the Lord, The Lord God, Merciful and Gra­cious, Long-suffering, abundant in Goodness and Truth, keeping Mercy for Thousands, forgiving iniquity, trans­gression, and sin, Exod. 34. 6, 7. Here are ten Phrases of like importance: And as for his Justice, it is one­ly added in short, that he will by no means clear the guilty.

What Comparison can there be in Infinites? And yet the Psalmist exalting the Merciful nature of God, tells us that his Mercies are over all his Works; and else where, his Mercies are far above the Heavens.

Angels and Good Men are commended for this, The Angels watch for the good and safety of the Elect, and bear them up in their hands. Good men are Merciful, they Give, they Lend, they Pity, they Help and Heal, they do Good to Enemies, they Forgive, and Pray that God would do so too; Lord lay not this sin to their charge.

On the other hand, the nature of the Devil is cruel murderous; He was a Murderer from the beginning: and his eldest Son Cain imitated him exactly for Envy and Murder.

There is a great deal of cruelty in taking away the life of a man unjustly; in extream corrections, that do not reach the life; yea in the execution of a just sen­tence [Page 182] of death or punishment, there may be much cruelty in the Executioner or Spectators; according to that true saying of the Moralist, Ferus est qui fruitur paena.

In many other things there is much cruelty. There are not onely bloody Souldiers, cruel Gladiators and Assassinates; but cruel Masters to Servants, both in imposing of work, and withholding of maintenance: Cruel Landlords, that squeeze and grind their poor Te­nants.

Cruel Patrons, that consume what their Clients have, in procuring for them what they want.

Cruel Physicians and Chirurgions, who maintain Diseases and prolong Sores; who take pleasure in the pain, and find their own health in the sickness of their Patients.

Cruel Magistrates, who govern their People with Scorpions instead of Scepters.

Cruel Ministers, that either starve or poyson the Souls of men.

Nay there are Cruel Friends: I expect it will be asked: How that can be? For ought I see, the greatest cruelties are practised under the notion of friendship. The oppressing Usurer would have you think, he be­friends you, when he consumes you; that he supports you, when he supplants you; that he heals your dis­ease, when he encreases it; that he secures you, when indeed he secures your Estate to himself: A kindness much like that of him who open'd our Mother Eve her eyes a little at present, but spoyl'd her sight for ever after.

Your oppressing Neighbour would be thought friendly, when he gives you the bitter pill of a dear bar­gain, sugar'd with six months time for Payment.

This kind of Friendship is just like Hercules his dealing with Anteus in the story: you would have thought he had been lovingly hugging and embracing the Giant in his arms, when he was indeed choaking and strangling him.

They that have no compassion on the miserable, whether they be poor or sick, or sinful; much more they that trample upon those, whom God hath cast down, scorn them whom men have harm'd, and take away the garment of the naked from him, (as Eli­phaz speaketh) are nothing of kin to God, nor God to them, nor shall ever be owned for his children, till Ostriches are found hatcht under the wings of Storks.

The Cruel Worldly Wisdom is that which is cun­ning to invent torments.

Many Heathenish Tyrants of old have been famous for this hellish ingenuity.

And the Modern Papists have endeavoured to match them; as may appear to any that reads the story of the Persecutions in Picdmont, written by the ingenious and faithful Historian Sir Samuel Morland; and by the History of the Irish Rebellion.

The Holy History furnishes us with Examples of many whom the Devil (the great Proloctonus) has inspir'd with Cruel Wisdom.

Thus Cruelly wise was Achitophel aginst the life of good King David; and Haman and his Ac­complices against the Jews.

What an hellish Device was that, to cut off such a mighty Nation, Man, Woman, and Child, by the edge of the Sword, and all for a little Un­martialness found in one Male-content Melancholist amongst them.

The offering up of poor children to Molech was cruel and unmerciful: But the Wisdom of this cru­elty appear'd in the loud beating of Drums, and other noises, made on purpose to secure their ears from any complaints that might affect them, and baracado up their hearts against all compassion. To burn the chil­dren was cruelty, to drown their cry was cruel wisdom.

And do we not every day see what devices and shifts unmerciful men use, that they may not shew Mercy, and to prevent all occasions or temptations so to do; stopping their ears, shutting their doors, getting out of the way, pretending not to be at home, or not at leisure, when the poor would beg or borrow ought of them? The Comedian Plautus has well describ'd this churlish uncharitable wisdom in the person of Euclio; and the wise Solomon in his Prov. 3. 28. Go and come again to morrow.

Lord let me be rather accounted a pooor shiftless fool, than either be wise to do evil, or not to do good?

MEDITAT. LXXXXIX. Of Unfruitful Wisdom.

THe Heavenly Wisdom is full of good fruits; the unfruitful then must needs be earthly and world­ly.

Concerning Unfruitfulness I have in part prevented my self in my Meditation of Idleness: But yet there are several things to be considered further.

To do ill, and to do nothing, are both kinds of Idleness: And though it may not look like good Gram­mer, I am sure it is good Divinity, that to be wise to do nothing, is to be wise to do evil.

Eliphaz indeed in Job says, that he that is wise may may be profitable to himself: and sure he ought to be profitable to others also. Whatever gifts the good Spirit of God sheds forth upon men, are given them to profit with, saith the Apostle.

The most precious mettals profit nothing. Nisi tem­perato splendeant usu; and elsewhere, Celata virtus paulum distat inertiae.

A fool holding his tongue (they say) may pass for a wise man: But sure I am that a wise man holding his tongue differs little from a fool.

Is there not a wise man amongst you? The Apostle implyes that it becomes wise men to be active, to do good to compose differences.

Oh but our wise men account it a piece of their wisdom, not to put their fingers into the fire, (as they call it,) when there is no need. It is very true; but if there be never so much need, it is all one with many of these wise men.

For my part, I beleive it will be an hard thing to find any place of society of men, where there is not need of wise mens advice and interposition, which some invidiously brand by the Phrase of putting their fingers into the fire. To these wise men one may well apply the Text: It is better to put a finger into the fire, then having all ones fingers safe to be cast into hell-fire: For that it will come to; Take and cast the unprofitable servant into outer darkness, Mat. 25. 30. The par­ticular account of the servants wickedness, is his Slothfulness and Unprofitableness.

Poor Fools! One would pity them that have a Prize put into their hands, and know not how to im­prove it. But these wicked wise men, who will pity; that have a prize put into their hands, and will not improve it?

Every man ought to esteem all his endowments as a common good, in which all mankind has some interest. He that wrapt up his Talent in a Napkin, was to his Lord as if he had imbezzeled it.

The Covetous, of whom it expresly said that God abhors them, though they have neither Child nor Brother, and have ab undantly enough for themselves, yet are griping and heaping, and love riches for riches sake.

And are not they somewhat a-kin to them, that scrape together a great deal of Wisdom, and Learn­ing, merely for their own pleasure, and satisfaction; by which no body shall be the better, but themselves; and indeed themselves the worse: for to him that knows to do good and does it not, to him it is sin.

The industry of the Bee is to be commended in ga­thering Honey; but her sensuality in eating it all up, and invidiousness in for bidding others to partake of it, spoils her Character.

To bring forth a cluster now and then will not serve to denominate a man frui [...]ful: There must be a pro­portion between Wisdom and Communication: To whom much is given, of him much shall be required. The Heavenly Wisdom is full of good fruits.

Communication is the wise mans Charity, Such as I have, I give thee. The poor wise mans Charity was his advice, Eccles. 9. And it is almost as good in earnest, as it was in jest, S [...]ire tuum nihil est, nisi, &c.

Lord, settle this pers [...]asion in my heart, that I was not born, nor any way accomplisht for my self alone; and that nothing is to be sought or de­sired as an Ornament and Embellishment of my own particular Being, but as a common good; [Page 187] which every one that needs, has some title to, as well as I [...] And that although it is a pleasant life to live in the me­ditation and love of God, yet that an active life, and a life of communication, is no less amiable and loving too. Oh give me a store of things new and old to communi­cate; a free heart to communicate them, and an apti­tude to do it; that I may neither be an empty Vessel, nor as a full Vessel sealed up, nor as a Vessel unsealed, but wanting vent; but full, free, and having a faculty to communicate!

MEDITAT. XC. Of Partiality, and Partial Wisdom.

TO value any Party or Person more than Truth or Equity, is a Branch of Worldly Love, and a Symp­tom of a Worldly Mind.

God is an Impartial Estimator, and will be an Impar­tial Judge. He has often declar'd himself [...], and we ought to resemble him. He will neither fa­vor the Rich in judgment, nor pity the Poor; but Righteous and Unrighteous shall divide the World.

Oh that this Doctrine were thoroughly believ'd▪ Great men would not then think of breaking thorough then, as they do now; and poor men would not hope to skulk, and be overlook'd.

It is not Partiality to esteem one man above another, according as they are valuable for true worth.

To value men or things according to Truth, as they deserve, is a Perfection; God does so. Different deal­ings with men, is not sinful Partiality, when they de­serve to be differently dealt with. To discriminate be­tween a Penitent, and Tender-hearted Offender, and an [Page 188] obstinate one, in administring Correction, is a sort of Justice, not Partiality; because gentle usage, and a moderation of Punishment is due to their tem­per.

But to estimate Persons by any carnal or secu­lar Consideration, or to favour them for selfish and Worldly Advantages, or to prefer the maintain­ing of a Party, because it maintains us; the De­fence of an Opinion, because we have espoused it, before Truth and Righteousness, is Parti­ality.

Partial Wisdom finds out Wiles and Ways (to ex­cuse that in a mans self, which he would condemn and punish in another; and to punish that in one whom he hates, which he would not punish in himself, or any person beloved. Thus partial was the Pa­triarch Judah; he had a mind to punish that Fault in his Daughter-in-law, which he himself was most guilty of, Bring her forth, and let her be burnt.

Partial Wisdom instructs men to find out Ar­guments to defend a Party that they live by; a Craft that they get their Wealth by; an Opinion that Custom or Worldly Interest commands them to support.

What is all that witty Rhetorick, that cunning Logick, which the Papists use to defend the way and Doctrine of the Church, in whose bosome they lie, and are kept warm; but so many Instances of this par­tial Wisdom. They seek the prosperity of Baby­lon, meerly because in her Prosperity themselves do prosper.

Lord, Grant that Truth may be the Standard, by which I may weigh and measure, estimate and judge [Page 189] of all things! That I may know no interest, but the interest of Righteousness to command my apprehensions and sentiments; no worldly Bias to pervert the regu­lar and steady motions of my judgment or affections! That I may judge of all things as they are; and of those that are, according to God!

MEDITAT. XCI. Of Hypocrisie in General.

HYpocrisie is an artificial kind of Lying; God is Truth, and he abhors Hypocrites and Hypo­crisie; that is, they are directly contrary to his Na­ture.

The general Notion of Hypocrisie is, pretend­ing to be, and have, and do, what one is not, hath not, doth not.

This is not simply, and in it self evil. Have we not read what David did, 1 Chron. 14. and that by Divine Command; and the Israelites in the Civil Wars against Benjamin; how they pretended to run away, but did not, and yet were guiltless.

Nay, God himself sometimes makes things to seem otherwise than they are; as when he made the waters to seem like blood, to bring in the Moabites to Battel; and made the Babylonians to hear noise of War, when there was no Enemy.

But this Hypocrisie becomes sinful by Accident, by some ill Attendants, or ill Designs in the Action.

It is not absolutely sinful for a man to dissemble his person; for a wise man to seem as if he understood [Page 190] not, for a fool to seem understanding, for a rich man to dissemble his riches, or a poor man his poverty: Christ Jesus himself sometimes conceal'd his purposes, and made shew of the contrary; as in the case of the Disciples going to Emmaus.

But this dissembling becomes evil, by evil acci­dents; and is carnal, if it be attended with pride, un­belief, slavish fear, atheisticalness, or if it serve a do­lus malus.

The King of Israel might disguise himself and go into the Battail: But if he think to cheat the eye, or escape the hand of God by this means, his athe­isticalness, not his hypocrisy, is sinful.

The Queen of Israel might disguise her self and seem another woman: But if she think to deceive the Prophet or the God of the Prophet, therein she is Atheistical.

It was not Sauls disguising himself, but his consult­ing with the Devil, that was his sin.

What was extraordinary in Davids dissembling be­fore Acish, and Jacobs before Isaac, I know not. But there seems to be so much in it, that I had rather excuse them charitably, than boldly imitate either of them.

This sinful Hypocrisy is either in things Civil or Religious.

The Civil Hypocrisy may be very wicked, and a Symptom of an earthly mind.

As when men profess and pretend to Trades, Arts or Sciences which they understand not; when men poofess to be Teacher of others, when themselves had need to be taught. Hereby they deceive men, in imposing false Wares or Doctrines upon them.

O [...] when men pretend to Love and Friendship, [...]n purpose to deceve, to make men less jealous, [Page 191] to trust them, and relie upon them—

Abner died as a fool, that is, by deceit, as the manner of fools is to perish.

Or when men pretend much love and kindness, and yet mean no such thing; but do fail them to whom they pretend it.

Or pretend much love, on purpose to make a prey of men; as the Whore in the Proverbs of Solo­mon, Prov. 30. 20.

MEDITAT. XCII. Of Scripture Hypocrisy, and Hypocritical Wisdom.

THe Hypocrisie which the Scripture so often con­demns, and so vehemently inveighs against, is in short a pretending to that Religion, which indeed a man has not. And this is done two ways, by the Amolition of Vice, and by the Ostentation of Ver­tue.

In general, all Christians (taken in opposition to Heathens) that are not renewed in the Spirit of their minds, nor conformed to the Image of Christ, are Hypocrites.

All Professors of Religion, that profess the true God, are entred into a Covenant Relation, are Bap­tized into the Name of Christ, have taken upon them to sight for him against the World, the Flesh, and the Devil, and yet are strangers to true Regeneration, are of a worldly Spirit, and a fleshly mind, are Hy­pocrites.

We use indeed to distinguish between the Prophane and the Hypocrites; and the Prophane bless themselves that they are not Hypocrites, they think they do not act deceitfully in their Profession, because they make no Profession at all. This were a miserable excuse, if it were true, but it is false: For they do profess Chri­stianity, and by being concern'd in the Sacraments of the Gospel, do undertake the Duties of the Gospel, and lay claim to the blessings of it. Nay, they them­selves will tell you, That they hope to be saved, as well as the greatest Professors of them all. And sure they cannot think to be saved by a Gospel, which they do not own.

It seems as if Hell were inhabited with these two sorts of People only, Hypocrites Unbelievers; as if the Text should say, Unbelievers, and False Belie­vers; Heathens, and Christians: For there must be a kind of Believing to make up an Hypocrite. So then, Prophaneness does not hinder men from being Hypo­crites; it only makes them the more gross and impu­dent Dissemblers, the more notorious Mockers of God.

To profess Religion and Vertue, is not of it self Hy­pocrisie, but indeed the necessary Duty of all men; especially of those to whom the Gospel is come: But because the Profession of Religion has been so abused, therefore some think it is best to make none at all: Or rather, indeed, it is an argument of the great hatred that wicked men bear to Religion, that they hate the very name and shew of it, as they say the Panther does the very image of a man.

To desire to appear Vertuous, is not simply Hypocri­sie: A man may both love Religion, and love the beau­tiful character of Religious too. To be Vertuous, is for our own good; to appear such, is for the good of others, and for the glory of God, Mat. 5. 16.

To be zealous for Religion, and the promoting of it, is not Hypocrisie; however it is traduced by some, and suspected by more. True indeed, all is not zeal, pure zeal for Religion, that seems so: But yet there is a zeal for Religion, and wherever it is in Truth, it is highly commendable. Alas! what a careless and graceless Age are we fallen into, wherein mens hearts are so coldly disposed towards Religion, that it should be accounted Extasie or Hypocrisie to be zealous for the Interest of Religion, which yet all profess, and ma­ny profess to be their greatest glory.

It is not simply Hypocrisie for a man to conceal his Faults. That which was Sodom's shame, cannot be our Duty sure, to proclaim our sin. The next to be­ing innocent, is to be asham'd of our Faults: And who will oftentate a thing that he is asham'd of?

But to pretend to Religion which we have not, nor care not to have; to profess it, or any part of it, for worldly Ends, and so to make it subservient to carnal Selfishness: To desire to be approved of men for any Grace or Vertue, and in the mean time not to approve our selves to God in the exercise thereof, is the more special, sinful Hypocrisie.

And this Hypocrisie is very witty: Many Wiles men use to serve Hypocrisie, and to seem what they are not.

One Instance of this worldly hypocritical wisdom is, when men either deny or mince their sins, that they may appear righteous before men, when in the mean time they love them, and live in them. Nay, rather than not cover their sins, they will make a Cloak of the Vail of the Sanctuary. Thus the dissembling Pharisees in our Saviour's days made long Prayers to hide their Covetousness, and cover'd their Unchari­tableness and Undutifulness with the pretence of Cor­ban. The same worldly wisdom instructss the hypocrite [Page 194] to bann and swagger against sin in general, and the sins of other men; in the mean time hugging his own. For would not any one think that he that Preaches frequently and severely against Covetousness, were some Charitable or Heavenly Soul? If a man had seen Jehu raging and hectoring against Baal, would he not have thought that had perfectly abhorr'd idolatry? But follow him to Dan or Bethel, and you would be of another mind. A great artifice whereby men make their own sins seem little or none at all, is to represent other mens as big as may be. Thus I have heard some men excuse their own swearing by aggravating other mens lying and deceitfulness; their own formality and carelesness in religion, by railing against the hypocrisy and heady zeal of another sort of men. And indeed no­thing is more usual, than to endeavour to drown the cry of the sins of the present times, by talking loudly of the crying sins of the former. Oh, cry'd the Jews, Our fathers, what wicked men were they to kill the Prophets; when themselves persecuted and hated the great Prophet of the Church. An other great instance of hypocrisy is, when men assume to themselves an o­stentate Religion, and do not heartily embrace nor love it. The Worldly Wisdom has invented a great many artifices in this matter. Sometimes the Hipocritical, Wisdom will instruct men to commend Vertue and Vertuous persons, to seem vertuous. Yea it will Preach up many good works, and press them most confidently (I had almost said impudently) with many arguments and motives, that they will not meddle with the practice of; bind severe duties upon their hearers, which themselves will not touch with one of their fingers. Who has not with astonishment and loathing heard the loose and careless exhort to Devotion, and dilligent Godliness; the Covetous to Liberality; them [Page 195] require others to pray continually; and the prophane to charge the rest that they swear not at all.

This wisdom will instruct men to pray (especially if it be in a publick place, where they may do it, clare & ut audiat hospes) for many good gifts and graces, which they have no mind to receive; to be enabled to do many good things, which yet they never so much as once go about, and to be adorn'd with that holiness, which they deride and hate, in them that are adorned with it.

Sometimes the hypocritical wisdom instructs men to take a good and constant care of their outward beha­vior and conversation, that it be d [...]mure, and sober, and honest, and as to any scandalous thing unexceptio­nable. All this is good, and yet is nothing but an artifice of the hypocritical wisdom, if the heart in the mean time be full of Pride and Covetousness, Malice and Revengefulness, Impurity and Impatience; if the will be selfish, and reluctant against the Will of God. This was the devilish wisdom of the Hypocrites of old, whom the wisdom of Heaven detected, and told them, That notwithstanding their Sheeps cloathing, they were imvardly ravening Wolves; notwithstanding their out­ward cleanliness, and many washings, they were in­wardly full of Excess and Repine; notwithstanding their external whitings and garnishings, they were in­wardly corrupt and rotten.

Another Artifice to seem Religious, is to be scrupu­lous of little Faults, and zealous for lighter Duties; not but that tenderness of Conscience, and zeal for all the Commands of God, are excellent Accomplishments: But they are nothing but an Artifice of the hypocriti­cal wisdom, when at the same time great and Camel­like sins are swallow'd down, and the weighty matters of the Law are neglected.

Oh take heed of coming into the Judgment Hall for fear of being defiled; but venture to condemn and hang the innocent, if you envy him.

Be as punctual as may be in paying the Tythes to the Levite, so exact as to be a Cutter of Cummin, but it is no great matter for Faith and the Love of God. All the Art is here, to find out what is really little or light; for according to mens prejudices, a little variation in a matter of Ceremony or Order, must needs be inter­preted a Sin as mortal as Blasphemy; and on the other hand, a seemly, handsome, ceremonious observation, have great weight laid upon it, as the Love of God and our Neighbor.

Oh that God would give us to see the necessities of our own Souls, the nature of true substantial Holi­ness, that transf [...]rms us into the Image of God; to eye the example of Christ, who was not wont to lay stress upon little things! And oh Lord, that we may all see how odious Hypocrisie is to Truth; and that if the shew of Holiness be desirable, it self must needs be much more beautiful!

MEDITAT. XCIII. Of the God of this World.

AMongst other worldly things, I read of the God of this World, and the Prince of this World; whom to adore and obey, is certainly a Symptom of a world­ly mind.

The Eternal Jehovah, is the rightful and onely pro­per God and Prince of the World: But yet by an im­proper speech, the Devil is also called, The God of this World, 2 Cor. 4. 4.

He is thus called, either by a Metonymie of the Ad­junct, or by a Metaphor, [Page 197] By a Metonymie, a thing is said to be that, which it is onely in opinion, [...], not [...]. And thus the Devil is the God of this World in his own opinion; for he venditates himself as such, Matth. 4. 8, 9. All these things will I give thee. And Luke 4. 6, 7. All this power will I give thee, and the glory of them, for that is delivered unto me, and to whomsoever I will, I give it. And in the opinion of men, who take and worship him for God: as the Dog is said to be the God of Egypt, because it is worshiped by them in­stead of God; and the [...]lly is said to be the God of Epicures, Phil. 3. 19.

Or else by a Metaphor. The Name of God is Me­taphorically apply'd to the Devil: For as the true God administers his Kingdom of Grace in Believers, and is devoutly worship'd by them; so the Devil work­eth his malignant works in the hearts of wicked men, and is obey'd by the Children of disobedience, Ephes. 2. 2. that is God to every man which he doth most esteem and advance in his heart. And so, although there is really a difference between God and Mammon, yet be Metaphorically said, That Mammon is the God of covetous men.

When I consider how often in Scripture things are said to be that, which they only seem to be, or are ta­ken to be, either by a mans self or others, I cannot but wonder at the unreasonable Clamor that some People make; not sticking to Rail at us for Lying and Equivocating, when we thus speak: If the Spirit of God had not authoriz'd and consecrated this Expres­sion, of the Devils being the God of this World, how may we imagine that the Pretenders to Simplicity and Propriety of Speech, would have hoo [...]ed it out of the World for Blasphemy.

And methinks the necessity of Humane Learning, [Page 198] and particularly of Rhetorick, may fairly be commend­ed and established from this Consideration.

There are so many passages of this nature in Scri­pture, that I cannot but record some few of them, to stop the mouths of irrhetorical Censures.

The Diabolical Spectrum is expresly call'd Samuel, which was only so [...], 1 Sam. 28. 12. Hana­niah is called a Prophet, Jer. 28. because he was ac­counted for such: And so is Epimenides called (by the Apostle, Tit. 1. 12.) the Prophet of the Cretians; for, as Laertius tells us, he was so accounted of by them, and after his death they sacrificed to him.

Joseph is called the Father of Jesus, Luke 2. 48. only because he was so reputed, as the Text afterwards confesses, Luke 3. 23.

The preaching of the Gospel is call'd foolishness, 1 Cor. 1. 2. only because it was so in the judgment of the wise men of the world.

We read of Clouds without water, and wandring Stars, Jude 12, 13. whereas Philosophers will not yield that those are [...] but say they are meer [...], nor properly Stars, but inflammations of the dry Air extended, resembling falling Stars.

Ivory is often called the Elephant's Tooth, wherein Varro saith, The Scripture accommodateth it self to the Vulgar Opinion, affirming that they are Horns having their root in the temples of the Beasts, and bending down thorow the upper Jaw, rise again, and so re­semble Teeth. It is evident that Ivory is softned by Fire, which does not agree to Teeth, but Horn. The Text seems elsewhere to speak out, Ezek. 27. 15. and calls them the Horns of Ivory. It is said, Mark 6. 48. that Christ would have passed by the poor distrested Disciples, when he only seemed as though he would. Paul's Shipmen deemed that some Countrey drew near [Page 199] to them, Acts 27. 27. that is indeed, that they drew near to some Countrey: spoken according to appea­rance, like that of the Poet,

They come from the end of Heaven, says the Pro­phet, Isa. 13. 5. A Speech borrow'd from the opi­nion of the Vulgar, who following the judgment of their Eyes, think that the Heavens are but Hemispheri­cal, and do end at the utmost parts of the Earth, upon which the extremities of Heaven seem to them to rest: With Allusion to which Vulgar Opinion, (how false soever) the Mountains are said to be the Foundations of the Heavens, 2 Sam. 22. 8. and the Pillars of Hea­vek, Job 26. 11. Because it seems, as if the Heavens rested upon them, as upon Foundations or Pillars.

But to return from this Digression: The Devil is the God of this Warld, and all his Followers are world­ly men.

These, for Method sake, I will briefly meditate of under three Ranks, viz. the Servants, the Children, and the Confederates of the Devil.

By Servants of the Devil, I mean Idolaters, that serve dumb Idols as they are led, and know not the living God.

By his Children, I mean all that imitate him, and are of his wicked nature, though they be not Idolaters.

By his Allies, I mean such as are in a formal Covenant with him, who consult his pleasure, and act by his power and skill.

To the first he is a kind of High Priest, by whom they expect Reconciliation and Atonement; to the second a King; and to the third a Prophet: so he is the Prophet, Priest, and King of worldly men.

MEDITAT. XCIV. Of Idolatry.

THat the Servants of the God of this World are worldly men, will not be doubted by any; but, possibly, it will be doubted who are his Servants. All wicked men that love [...] work the Works of dark­ness and unclean [...]css, [...] [...]ndeed his Servants: but they are in Scripture also call'd his Children, therefore I shall refer that general consideration of them to that Head. More especially, Idolatry is the service of the Devil, and Idolaters are his Servants.

It is most generally supposed, that the Apostasie and Ruine of the Devils, was their aspiring to be as God: And the highest pitch of Pride is described by this; This was the Satanical suggestion that prevail'd with Eve to eat the forbidden Fruit, Ye shall be as Gods, knowing good and evil.

Though the Devil mist of it then, and miscarry'd fouly in his attempt; yet such is the pride of his Na­ture, and his Envy and Malignity against God, that still it is his desire to be taken for a God.

He has prevail'd with many, so to be esteemed and worship'd; if not for Love, yet for Fear: as they re­port of the Indians that worship him, Ne noceat, lest he should do them a mischief.

He has put off himself to some as a great Benefactor to Mankind, and so has obtain'd a reverential Worship. The Devil at Delphos had obtain'd so much Reputati­on, as that the People generally consulted him about future Contingencies, which is a Divine Honour and Sacrifice to him there and elsewhere.

It was the Pride of the Devil that suggested to the Philosophers a twofold eternal Principle, Boni & Ma­li, [Page 201] to make himself an Anti-Deity, rather to be the God of Mischief, than no God at all.

And from the same proud Nature it was, that he di­rected all the ancient Heathens to feign a God of Hell, as well as of Heaven; a Pluto, as well as a Jupiter.

Whether it was his Pride or Malice that put him up­on tempting Christ, to fall down and worship him, I cannot tell; but certainly he must needs have an high opinion of himself, that durst make such a bold mo­tion to the Son of God. Yea, [...] him to be such a Fool, as not to know him to be the Son of God; it must needs argue a proud conceit of himself, to suggest such a thing to any Son of man that was in his right wits.

It must be confest, this is the grossest sort of Idola­try; and, possibly, some will deny that it is posible that any should be so gross as to commit it: But the Apostle puts it out of doubt, saying, The things that the Gen­tiles sacrifice, they sacrifice to Devil [...], not to God.

There are indeed other sorts of Idolatry more com­mon, when men worship the Sun and Moon for Gods; or intentionally, and yet remotely, worship the true God, by the medium of Images made with hands. To think these Images are Gods, is exceeding gross: And yet it should seem by the Prophet Isaiah, as if some were so gross as to esteem them so. But suppose they only fansie that these Images are only inhabited by some special presence of the Deity, still it is Idolatry, and an interpretative worshiping of the Devil; for it is a service that God has forbidden, and the Devil in­vented.

Nay, suppose these Images to be only Monitory, and to be of no further use, than to put in mind of God, or to excite Devotion; yet how can it escape the Brand of Idolatrous Will-worship? For who has [Page 202] required this at mens hands? Yea, who knoweth not, That God hath flatly forbidden the worshiping of him by the likeness of any thing in Heaven or Earth, or un­der the Earth?

This, I suppose, was the Case of the Golden Calves, which no one ever imagin'd to resemble the Deity, nor to be inspired or inhabited by them; only they served to put in mind of God, and excite Devotion: And yet this Mcscholatrye was cursed and abhorred of God; and so were all those that were addicted to it.

And art thou so gross, O my Soul, and so sunk in­to matter, that thou canst not see God, except thou look out at the eyes of the Body! Canst thou not direct thy Devotions to the invisible God, except thou fix thy corporeal sight upon matter? Be asham'd, O Noble Spirit, of the imputation of such grossness and weak­ness, and be afraid of such boldness; lest the jealous God should interpret that damnable Idolatry, which possibly thou art not convinc'd of, but yet hast a sus­picion of, and at best hast no need of. Canst thou not as well worship and pray to the invisible God, without the help of a monitory Image, as love and delight in thy absent Friend, without the assistance of his Picture, or a Present? How dost thou think to see and serve God shortly, when thy bodily eyes shall be full of dust, and all corporeal Organs so utterly out of Tune, that thou shalt not be able to make use of any of them? Do that now, which thou must do then.

And if there be any need of any Monitor, of any visible help to Devotion, (inasmuch as in this complex state, I find my Soul to be much assisted by my Senses, or at least, that it does desire and depend upon their help [Page 203] and direction) Lord, from what Object should I ra­ther look for Direction and Admonition, than from those that do most clearly represent thy infinite Power and Wisdom! The things that thou hast made do more clearly demonstrate the invisible things of thee, even thy Eternal Power and Godhead, than all make­ments of mortal men can do. Shall I, that have the Heavens above me, the Seas round about me, and the Earth under my Feet, need any humane Figment, to represent thee to me, or me, admonish me of thy Divine Perfections?

If I must have have an Image, Is not this glorious, beautiful World a more excellent, a more lively one, than any thing that man can make of Gold, that is one of the meanest things in it? That very light, yea, if it be but the light of a Candle, whereby I may see my monitory Image, has more in it to admonish me of my God, and direct me to him, than the Image that I see by it.

Lord, Help me devoutly and seriously to observe and contemplate the operation of thy hands; to regard the footsteps of thy Power, Wisdom and Goodness in the whole Creation; to rise up by every thing that I see, and hear, and taste, to the meditation and love of thy Name; and by all these, to excite my self to a depen­dance upon thy Power and Goodness! And then, I shall find no need of Admonition, Direction, or Excitation from any workmanship of man; the finest of which, is not nigh so regardable or worshipful, as the skill of the Mechanist that made it.

MEDITAT. XCV. Of Formal Witchcraft.

THE second sort of the Devils Followers are his Allies, that are in Covenant with him, either Formal, or Implicite.

It is credibly reported to us, by those that have heard the Confe [...]ons of Witches, that there are some who have so perfectly put off Humane Nature, that they have entred into a Covenant with the Devil, a League with Hell; so as to profess to p [...]t their Trust in the Devil, to be obedient to him, to depend upon him for assistance, to pray unto him, to [...] him in all difficulties: And for Ratification of this Covenant, they have signed Articles written with their own blood, or given him a kind of possession of themselves, by yielding themselves to be Nurses to the impure Spirits: And yet these are professed Christians. And others; that have been so great with the Devil, as to entertain him for their Bedfellow; these impure Spirits in their assumed Bodies, dallying with Mortals both as Incubi and Succubae. I will not stand to question the Genera­tion of those Heroes that are ascribed to Jupiter, Apollo, and the rest of them.

This, if any thing, is, as the ancient Philosophy speaks, [...]. And men are disposed and prepared thereunto, by that spiritual acquaintance and converse which they have with the Devil, by the lusts of Pride, Covetousness, Envy and Revenge­fulness.

We read of some that have been so transported with Pride, that they have entred into a formal Cove­nant with the Devil, to be eminently instructed in some Art, or indu'd with something that they accounted a [Page 205] great accomplishment. And it is not to be doubted, but that he is a great Scholar, and has a singular Fa­culty in communicating.

Others have been so mad of the World, that they have devoted themselves to the God of this World, to be enriched by him. And, no doubt of it, he is as good as it as any Mercury or Hercules of old was sup­posed to be; both in recovering for them the things that they had lost, or causing them to find things lost or hidden by others.

O [...]hers, to gratifie their Envy and Revengefulness, have confest that they have bargain'd with the great [...] or A [...]ollyon; who has accordingly (when the righteous Governor of the World has been pleas'd to permit him) executed their Malice upon the Goods, Children, and Persons of such as they have hated.

When the Devil espies any one of a discontent ed, troubled, raging mind, full of Wrath and Jealousies, and Blasphemies against God, or fretful Envy and Malice against Men, then is he ready to offer his ser­vice, and to give his hand in a way of assistance, if they will give him their hand in a way of Covenant: And so the Bargain, the fatal Bargain is struck up, and the miserable Soul is gratify'd to its own de­struction.

Neither need it seem strange, the Transition is easie; for having already obtain'd a possession of the Soul, need it seem hard for him to get a possession of the Body, (for so I reckon he has of Witches: having engag'd their hearts, it is easie to suppose he may get them to set to their hands.

Neither need it seem strange, that God in his righ­teous judgment should suffer them to give up them­selves to the Father of Lyes, to believe him, an [...] be­lieve [Page 206] in him too, who have been long wilfully disobe­dient to the Truth; that they should be suffered to enter into a Covenant with Hell, who wilfully burst the Bonds of Heaven, and violate their Covenant with God.

Lord, What swift progress does Sin make in the Souls of men, in how short a time do the shades of Hell over-spread the whole face of the Soul! Of how great moment is it to resist the Wicked One in his first insinuations, and to pluck up those Seeds, that when they are grown up, will make such snares for the Soul!

O my heart, Give all diligence to keep thy self pure: if it may be, entertain not the first motions of Pride, Covetousness, Revenge, or Discontent: However take heed of sitting upon the Cockatrice Eggs, lest thou batch them into Serpents, deadly Serpents.

MEDITAT. XCVI. Of Interpretative Witchcraft.

BEsides this gross and formal Witchcraft, there is another sort not so gross and palpable, which yet denominates men Allies to the God of this World.

There are amongst men Allies by Covenants, Ar­ticles, and Formal Ratification: And there are also Allies by Kindness, Conjunctness of Interest, and Faithful Correspondence. So it is here: There are ma­ny that keep Correspondence with the evil Spirit, that have not articled with him, or deliver'd themselves up to him by a Formal Covenant.

I dare not positively conclude, That the Spirit of Pro­phecy has quite forsaken the World: But I apprehend there is not much need of it, since the perfecting of the Canon of the Scripture. I suppose it is very rare, (if it be at all) and that it only rests upon pure and holy minds, and upon very weighty occasions.

Whether the Skilful may Astrologically or Chiroman­tically guess at the future state of Nations or Persons, has been disputed often amongst Learned men: And for my part, I do not see such convincing Arguments on either part, as to adventure to interpose.

I do believe that the Devil can tell many things, which we cannot, and that he is very officous to them that consult him: But withal I think that no man ought to consult him, though it were in an important Case, such as King Saul's was. For he is the grand Apostate and Rebel against God: And the Loyal Sub­jects of the Almighty commit a kind of Treason, to keep any Correspondence with the Wicked One.

Besides, it is wonderful unsafe to be so great with him: for his Dona, are Hamata; and his very gratifi­cation of our Curiosity, only serves to a further and pernicious acquaintance. It is not likely he will com­nunicate his skill for nothing, nor his secrets, with­out a further secret design of making his Clients to be his Votaries.

Besides, it is imprudent: For his sworn Enmity against Man is such, that no man can be assu­red but he will deceive him. He will be true to his Clients in one thing, that he may deceive them in many: Nay, by his ambiguous Na­ture, he often deceives, even in speaking the Truth.

As for Necromancy, I confess I know not what Converse separate Souls do hold with the embodied; neither know I whether it pleases God at any time to send any of them, or faster them to come amongst us upon any Errand of his, or of their own. But I be­lieve it is out of the power of the Devil to disturb, or employ and blessed Souls upon his Errand. And if by his interest one might come to an acquaintance with some of the other sort, it were unwarrantable and un­safe, and indeed superfluous too; for what need he be employ'd to fetch another person to tell a thing, which himself can tell better?

But besides all these, there are ordinarily a sort of bold People, that consult the Devil blind folded, and are kind of Conjurers, and do not know it. Such (at least) I take all the Augures and Aruspices, and Priestly Persons of old to have been, who consulted the Intrails of Beasts, the Flying of Birds, and the like thereby to know future comingent Events. And amongst our selves there are many that use Rites and Ceremonies, Words and Phrases, of which no ratio­nal account can be given, which nothing in the Scri­pture-Divinity does direct. I confess if God do pro­pound or direct a thing of which we can give no Phi­losophical account, yet it in to be believed. If the true Prophet, whose [...] was well known, bade, Go and wash in Jordan; if Christ drest the Eyes of the blind Man with Mortar, it is not to be wondred at nor disbelieved: But when we have no Divine Authority, nor can give any Philosophical Ac­count, it is very suspicable and hazardous.

It is observed by some, That the Devil loves to be believed at a venture, such is his Pride: And that he loves to be worshiped in the dark, his best Servants being they that do his Will without inquiring into [Page 209] the reason of his Commands: whereas God loves to be converst with in a way of light and under­standing.

And that the Devil should give life and operation, and signification to his own Institutions, and be ver­tually present by his influences, to deceive the Simple, or gratifie the Curious, needs not to be wondered at. Many Stories tell how fain he would be reputed a God, as we have partly seen before; and therefore he courts the implicite Faith of men, and their blind Obedience.

Aaron cast the Ear-rings into the Fire, and there came out this Calf. How far the Devil might assist in this Action, I cannot tell; but it is easie to believe he does assist in the curious Inquiries, and unwary At­tempts of Astrological men, and others, and enables them by his unseen hand to predict and perform many things, which yet they never give him Thanks for; but either ascribe to some false natural Cause, or won­der at, as a stupendious secret, of which no account can be given.

The merciful Jesus apprehended little Zacheus climbing up into the Tree, out of meer Curiosity to see him, and brought salvation to him. The Cruel Apollyon is courteous also, to gratifie the Curiosity of vain men, and meet them half the way, and go home with them too: but it is not to bring salvation to them, but them to damnation.

Blessed God, Heal me of all Licentiousness and Unsubduedness of Understanding! Cloath me with Hu­mility, that I may be wise according to what is writ­ten; both on this side Heaven, and on this side Hell: lest by over-daring on the one hand, I provoke thee to blind me; or on the other hand, tempt the Devil to [Page 210] enlighten me. And as I am a reasonable Creature, so grant that I may always act rationally; not smothering the Candle of the Lord set up in my Soul, not quitting the guidance of it to be led in ways of darkness, and blind mazes, wherein I can neither walk with safety nor satisfaction!

O my Soul, Put not out thine eyes, lest thy grand Enemy catch thee, (as they caught Sampson of old) and make sport with thee, yea, make a Drudge of thee to grind in his Mill. Go no further in thy Inquiries or Experiments, than thou canst feel firm ground to set thy foot upon, than th [...] canst discern thy way, lest in thy unwary and licentious Ramblings, thou be spiri­ted, as many silly Children are; caught up and defiled, as it hapned to the Daughter of Jacob, who was first unwary, then unchaste.

MEDITAT. XCVII. Of the Children of the Devil, and particularly of Self-will.

THE third sort of the Devil's Followers, for distin­ction sake, I call his Children: a Phrase authori­zed by the Spirit of God, and therefore not to be bog­gled at.

But here, for distinctness in Proceeding, I must consider the Devil under a double Notion, viz. as a particular Being, an Apostate Spirit; or a corrupt Na­ture, or the Spirit of Apostasie.

Thus I think the Scripture considers him: sometimes as an Apostate Spirit, as in Job 2 and Mat. 4 and frequently in the Gospel, where he is said to be cast out of the Bodies of Demoniacks. Sometimes as a Nature of Spirit of Apostasie, The Spirit that worketh in the Children of Disobedience. So Learned Interpre­ters [Page 211] by the Context, interpret that of the Apostle, Re­sist the Devil, &c. and that of our Saviour, Get thee behind me Satan.

This need not seem strange: for so the Scripture speaks in other cases. Thus it speaks of Christ fre­quently as a Person, in the whole History of his Life; sometimes as a New and Divine Nature, Christ formed in you, and Christ in you the hope of glory. The like may be said of Antichrist: The Spirit of Deceit and Delusion is called Antichrist—This is a Deceiver, and an Antichrist.

These apostate Spirits (for there are many of them) are frequently spoken of in Scripture in the singular number, and call'd the Devil, the Wicked One, and Satan, although there be Devils many, and Satans ma­ny. The reason of this, I conceive, is either be­cause one and the same Principle of Rebellion and Malignity acts them all, as if they were but one Per­son: Or one is call'd the Devil by way of Eminence, as being Ring leader and Prince of Devils: Or in oppo­sition to God who is but one, the wicked Spirits are call'd the Devil, to make the opposition the plainer, between the two Principles of Good and Evil, the two Kingdoms of Light and Darkn [...].

This Apostate Spirit, though he have no issue of his own Body, yet is said to have many Children, amongst those that are properly the Children of men.

The Apostle J [...]hn makes their number very great, when he divides the whole World into the Children of God, and the Children of the Devil, 1 John 3. our Sa­viour, whose Reflections were always very modest, yet makes their number very considerable, when he affirms to the whole Generation of the malignant Jews, Ye are of your Father the Devil, therefore they must needs be his Children.

According to the Hebrew Idiom of Speech, Persons and Things are said to be the Children of those whom they most resemble: For Resemblance seems to result from the Relation of a Child to his Parent; and there­fore they lie under some suspicion of Illegitimate, who carry nothing of their Parents about with them, but their Names onely.

Thus they are the Children of God, who do the Works of God, John 8. 41. Who are followers of him, as the Apostle speaks. They are the Children of Abraham, who imitate the Faith and Piety of Abraham, John 8. and the Daughters of Sarah, who resemble her, 1 Pet. 3. 6. Whose Daughters ye are, so long as ye do well. Thus Men are called the Children of the Devil, Ob simile pravit at is ingenium & imita­tionem.

And oh good God, what a numerous Off-spring has this Apostate Spirit! How great a part of Earth is in­habited with the Children of Hell! of the Proud, En­vious, False, M [...]licious, Contentious, and others, who are the Children of the Devil, I have already meditated.

Besides all which, I find two things more that make Men much like to that Wicked One, and denominates them his Children, viz. Self-will, and Ingratitude.

Self-will, or the Unsubduedness of our own will to the Will of God, expressing it self in Discontent, Fretfulness, Murmuring, or Impatience, is the ex­press Image of that Apostate, proud, restless Spirit. The Heathens expressed this wicked Temper, by an elegant Invention, of the Giants, the Sons of the Earth, ma­king War against Heaven. Away with Fables, says L [...]sius somewhere, Vos queruli [...] [...]stis: The impa­tient, querulous, and self-will'd, are those Mon­sters, that do indeed take up Arms against God, and [Page 213] rebelliously oppose the Sovereignty of Heaven. Oh the Divine and Lovely Temper of the Blessed Jesus, who, in the sharpest Case, in the bitterest Cup, shew'd forth the Exinanition of his own Will—Not my Will, but thy Will be done.

Oh dear Redeemer, redeem me also from the remain­der of all Enmity and Opposition, that I may account the Will of my heavenly Father, absolutely pure and perfect, and more elegible than mine own, if I were lift to my choice! Yea rather, that I may be so per­fectly swall w'd up in the Divine Will, that I may have no will of my own, distinct from his; but that as a true Friend of God, (Oh sweet Character) I may will and nill the very same things with him!

MEDITAT. XCVIII. Of Ingratitude.

THE proper Notion of Ingratitude is, not to be sensible of a good Turn done to us, when we know it.

Nothing can excuse Ingratitude, but Ignorance: Impotence cannot. A man may be grateful, although he cannot act, no nor speak.

Ingratitude is the most notorious when it is malig­nant, and wishes ill, or does ill to a person that we know has done us good.

To proceed justly against any Benefactor, is not simply Ingratitude: for my Love to Truth and Righ­teousness ought to prevail against any particular af­fections, or the sense of any personal kindness. And yet Gratitude will oblige me to abate something of my own interest, and to more remiss in the prosecution of my private Injury.

But to be injurious to a person that I am beholden to, adds Ingratitude to Injustice: This is the very natural complexion of the Devil, who hates the God from whom he has receiv'd his very Being.

All sin in man wilfully committed against God, has Ingratitude in it; but especially the rebellious dispo­sition of the Devil, who knows when he sins, and has receiv'd greater obligations from God, than Man­kind.

What greater obligation could God have laid upon any Creature, than he laid upon the Devil; in creating him in so happy a state, and of so noble a capacity; his extract divine, his capacity large, his condition not only happy, but glorious? And now for the Son of the morning to despise his own Native glory and brightness, and sink into sin and hellish darkness; to forsake his own mercies, and to be stillendeavouring to put himself, and poor Mankind, out of a capaci­ty of receiving mercies; to fall from the glorious Image of his Creator, and then to hate and oppose it wherever it is found; to take up Arms against the Eter­nal God, from whom he had his very Being and Ex­istence; to flie from the very light, and to hate Love it self; Lord, what created understanding can compre­he [...]d such horrible Ingratitude!

And oh poor wretched man, how dost thou resemble this black and devilish temper! whose Ingratitude, [...]f thy obligations had been equal to his, would have been as great; and if thou refuse the offers of m [...]rcy made to thee by a Redeemer, which are not made to him, will be accounted greater. What a Generation of Vipers is Mankind become, who do what in them lies, to be the death of him, who gave them life!

Lord, Do I well to be angry at the Affronts and Injuries, the Neglects and Unkindnesses done to me by those of whom I have deserved well! Let the sense of my own more abominable Ingratitude to­wards thee, abate my resentment of theirs towards me!

Is not the wilful Prophaner of the Sabbath an un­grateful Wretch; to deny one day to his Maker, who gives him six for one?

Is it not shamefully ungrateful, by Oaths and Blas­phemies to speak evil of him, by whom alone it is that we speak at all? To murmur against him, for taking away any thing, who gives us all things? To lift up our selves proudly against him, by whom we stand; and to brave it against him, from whom we receive all our excellencies?

Is it not proportionably shameful Ingratitude for Children to dishonour, neglect or hate their Parents, the immediate Instruments of their very Beings? For Subjects to Rebel, and Conspire against their kind Princes, by whom they enjoy great quietness, and by whose Providence worthy Deeds are done to the Na­tion? For People to let their Pastors starve for want of their carnal things, who administer to them of their spiritual things? For Papists and Scholars to spit out that Learning in the faces of their Tutors and Masters, which they suckt from them? For those that are ran­som'd from the Gallows, to be the first in cutting the Throat of him that ransom'd them? For the poor Abjects, whom Job fed with his Morsel, and clad with his Fleece, to abhor him in his Calamity, and spit in his honourable Face?

Nay, Is it not shameful Ingratitude for any man to forget, or ill requite the kindness of his Neighbor or Equal?

For Pharaoh's Butler to forget the Afflictions of Jo­seph, who had but foretold good concerning him, is branded for Disingenuity: What Brand deserve they then, that forget the good that is done to them, done v [...]h care, with cost, perhaps with hazard too? Of these J [...]b complain'd, and David complain'd, Samuel complain'd, Moses complain'd; Men of whom one might almost say, They never complain'd of any thing else. These good Men all were almost provok'd to be angry at the observation of this ill Temper, as may appear by David's rash resolution to cut off Nobal, and his hous [...]: In vain have I kept all that this Fellow hath in the Wilderness, &c. and he hath requited me evil for good.

It is made an Argument of Moses's singular Meek­ness, that he endur'd so ungrateful a People: And God himself undertakes to comfort Samuel in his resent­me [...]t of the Israelites Ingratitude! by taking it upon himself, They have not; that is, Not so much rejected thee, as me, in desiring a King. How does the Psal­mist, in his own Person, or in the Person of the M [...]s­siab, stomack this unkindness? If it had been an Ene­my, or if it had been a Stranger, he could have born such Usage: But to find such Returns from a Friend, from a Confident, from an Obligee; nothing less than the Patience of God, or a Patience Divine can bear. In short, I know nothing that ingenuous and good men are less able to bear; nothing that God himself doth more frequently and pathetically com­plain of.

Oh loving and gracious, and bountiful God, who art never b [...]hin [...] hand with any of thy Creatures, who givest wage [...] even to the King of Babylon, if he do thy work, (though he do it blindfold;) who rewardest [Page 217] a Cup of cold water duly administred to one of thy faint­ing Children; who makest the world ring of a poor Widows Mite offer'd with a devout and grateful mind: Oh thou that art kind even to the unthankful, Forbid, Oh forbid that I should be unthankful to the kind! Be­stow upon me such an ingenuous temper of Soul, that I may ever maintain a grateful resentment of all Bene­factors and Benefits; if it be in the power of my hand to do it, render good for good, yea, agreater good for a less! However, Grant that I may never so far put off the Divine and Humane, and put on the Devilish Nature, as to return Hatred for Love, and conspire against the Welfare of those that have contrived mine!

MEDITAT. XCIX. Of the Devil, consider'd as a Nature.

COnsidering the Devil as a Nature, I cannot but cry out, where ever I observe Pride, Envy, Wil­fulness, Wrathfulness, Revengefulness, Uncharitable­ness, Ingratitude, or the like, Here and there is the Devil. For if Men and Devils agree in the same tem­per and disposition, it is no great matter though they differ in Name. The Devil is content men should call themselves by what Names they please, yea, Puritans or Jesuits; so that in the mean time they will be con­tent to Be, what he is.

As I doubt not but that there are many men, who love God, and resemble him, and are in the best sense Godly, (that is, God-like men) who yet cannot discourse of him Metaphysically, nor understand clear­ly (as to the Notion) what Relation they stand in to him: So it is not to be doubted, but that many who are strangers to the person of the Devil, are, in a Scri­pture [Page 218] sense his children, whilst they are and do all that in truth, which he is and does.

Yea many that are afraid of the person of the Devil, and almost tremble at the mention of his name, and cry, God bless us from him, do by the impression of a devillish nature, maintain converse, and famili­arity with him. If one had been present then, and seen [...] playing with his Rod that was in his hand; would he not have wondr'd and said, Is not this the Serpent that this very [...] even now ran away from? And who can but stand and wonder to see the astonish­ment, and fright of men, at a discoutse of the De­vil and his pranks, to see them Cro [...]ng, and hear them Blessing themselves against him; and yet at the same time taking him by the hand, yea hugging him in their bosom, running away from the mischievous De­vil, but gladly entertaining the unclean Devil.

Many that hate the Devil and defie him, and swag­ger against him with all the anathema', imaginable, are yet very good friends with him: For however they curse his name, and the number of his name, yet they receive his Mark, not upon their Foreheads, but upon their very Hearts. Yea I believe one may say of the Devil, (as the Proverb says of the Fox) that he is no where better entertain'd, than where he is most defi'd and bann'd. No man, says the Apostle, speaking by the Spirit of Christ, calleth Christ accursed; but doubtless men curse the Devil by a Devillish Spi­rit. Perhaps the hatred of the person of the Devil is not a thing so divine as some take it to be: For my own part, I am more enclin'd to pity, than to hate him. Men do by the Devil, as they say the Trojans did by the Grecians; they hated them, and yet at the same time unawars open'd their Gates for them, and receiv'd them into the very Heart of their City.

Yea, how many People that seem zealous for Reli­gion, and forward Reformers of the ill manners of the World, may be suppos'd to be reconcil'd to, yea, and acted by the Devilish Nature? And so Satan may cast out Satan, and yet no dividing of Satan against himself neither.

I need not employ my Thoughts so far off, as to tell how the Devil of Cruelty, and Covetousness in the Spam [...]ds, went about to reform the Devil of Idolatry amongst the Indians. If we look nearer home, we may see that true concerning false Christians, which was fastly said concerning Christ, They cast out Devils [...]; the Devils of Heresie and Stubbornness, by there [...]zebub of Covetousness and Ambition; they [...] the Devil of Dissention, by the Devil of Re­venge; like King Jehu, casting out Baal, to make room for the Golden Calves; and shewing much zeal for the Lord, (as they would have it thought) when indeed they are acted by the Satanical Spirit of Pride and Ma­lice, and their design is nothing but to Rule, or be Re­veng'd. If a man had as good eyes as Jacob had, he might see the Rams that leap upon these Cattle, to be speckled and grizled, the Spirit that impregnates them to be no other than the Spirit of Apostasie, and a black Incubus ascending up out of the Bottomless Pit.

Neither let any one think that the spiritual Sins of Pride, Malice, and the like, are only to be called the Devilish Nature. For what though the person of the Devil do neither eat nor drink, nor heap up Silver and Gold, nor acquaint himself with strange Flesh? Yet Drunkenness and Gluttony, Covetous­ness and Lasciviousness, are really Branches of the Devilish Nature, and belong to the Spirit of Apo­stusie: For so it is describ'd by our Saviour, Mat. 16. 23. [Page 220] That is Satanical, be it what it will, that savoureth not the Things of God—Get thee behind me Sathan. And why Sathan? Because he, though ignorantly, op­pos'd the redemption of Mankind. True; but our Saviour puts it into a more general Phrase, Thou sa­vourest not the Things of God; implying, That what­soever opposes the Will and Ways of God, is Sata­nical.

Men fear Hell, as a bad place, rather than as an evil and wicked state; and so they hate and bann the Devil, as a Name, or Person at most, rather than as a sinful and apostate Nature.

We read indeed of the Devil possessing the Bodies of men, which ordinarily occur'd in the days of the Son of man: But (though it be not so much observ'd, nor does so much astonish) the possession that he has of the Souls of men, is much more common, and far more dreadful. Is it not much more lamentable, that the Devil should possess the Souls of men, than their Bodies? And does he not really possess all unregenerate minds? Is not that Spirit, that apostate Nature which worketh in the Children of Disobedience, he? Is not Diabolical Impression, a real Impregnation? As good men are the Children of God, and pleni Deo, more than wicked men, by a God-like Nature; so are all unre­generate men, all Lovers of the World, Children of the Devil, under his Dominion, possest by him, impreg­nated by him; and indeed by Scripture-warrant, they are so many Satans in the flesh, and Devils incarnate.

Learned men think that in Zech. 3. 1. the word Satan is to be read Apostate, as if the Spirit of Apostasie did denominate the Devil. And the wicked and apostate Nature, wherever it is found predominant, denominates men devilish; otherwise Judas was no more a Devil than any of us.

The Devilish Nature is mischievous and unrigh­teous, and ever opposing and perverting the right ways of the Lord. And they that are acted by it, are up­on this very account, by the Apostle, call'd Children of the Devil, Acts 13. 10.

The War that the Captain of our Salvation mana­ges, is not so much against the damned Regiments, the Apostate Spirits, (though he has plainly triumph'd over them, and (I suppose) his bright Legions do still under his Banner oppose and rout them; as manifest Hostility being kept up amongst them, as we read of be­tween the Troops of Joab and Abner) as against that wicked nature, and those wicked works, which estrange the Souls of Men from God; as the Apostle John com­pendiously tells us, when he describes the design and er­rand of the Redeemer, he says, It was to destroy the works of the Devil. So then, all that work the works of darkness and wickedness, are his Followers, and each man of them in his measure, a little Devil. Or whether you call them his Subjects, Servants, Slaves, Children, Apprentices, (with relation to his work) his inspired ones, his Scholars; the Scripture will warrant all these.

Lord, How unpleasant and wearisome a Meditation is this! What an universal Defection is here! How strong is the Conspiracy! What a numerous Issue hath the God of this world; who although they are thy Creatures, yet are his Children! What, no less than a world wondring af­ter the Beast! No less than a whole world lying in wickedness! No fewer than all men seeking their own Things! Sure there is something Tropical in these sad expressions. Yes; for besides the whole world that lies in wickedness, there are a certain number, there are a We that are of God, 1 John 5. 19. The Apostasie is not so Epidemical, but that there are Seven thousand knees that [Page 222] have not bowed themselves to Baal: The whole ratio­nal Nature hath not so herded it self under the Beast, but that there remains a little Flock. The whole Field of the World is not so overspread with Tares, but thou hast some handfuls of Wheat in it. Blessed be thou, O God, who hast not quite thrown away the World out of thy hands; who hast not utterly forsaken thy own Work­manship; or rather, hast not suffer'd them utterly and everlastingly to forsake thee!

Be comforted, O my Soul, in the great number of Glorious, Angelical, Loyal Natures, who are yet Faithful, and reign with their God: And do not des­perately conclude, but that there may be abundance of other intellectual Beings, pure and unspotted, who still deserve to be called the Children of God.

Be comforted in what thou hast seen, and dost see daily; I mean, the great Shepherd of Souls rescuing out of the mouth of the Liou, two Legs, and a piece of an Ear, Amos 7. 12. The Lord of the Harvest ga­thering s [...]m [...] gleaning Grapes, two or three Berries in the top of the uppermost Bough, four or five in the outmost fruitful Branches, [...] 17 6. The mighty Angel with the everlasting Gospel in his hand, calling now and then one of a City, and two of a Tribe, out of darkness into his marvellous light. And oh cease not to pray the Lord of the H [...]vest, the compassionate Father of Spirits, that [...] will mercifully look down upon the miserable apostate World, rebuke the Power, re­trench the Dominious of the Wicked One, and reap unto himself a more plentiful Harvest of Souls.

MEDITAT. C. Cautionary.

AND now what Oedipus shall solve this Riddle? What Divine Philosopher, what Secretary of Heaven shall give us an account of this strange Phae­nomenon?

Is there any greater wonder to man in the World, than a worldly man? What Decrees of Heaven, what Providence of God, what Fate of Providence, what Temptations from without, what Inclinations from within shall we run to, to give an account of this fear­ful Apostasie of so great, so noble a part of the Crea­tion from his blessed Centre, his pure Life, his paradisic State!

Whether we think of the corruption of the humane Nature in Adam, yet it is a marvellous Mystery how a Person of his purity and soundness came to sin, and how persons of that remoteness from him as we are, should sin in him: Though neither of which seem in­credible, yet both of them seem inexplicable. If we lay the fault at the door of each pre-existent Soul, it seems indeed to be just, but still it is as strange as it was before. For so every single Soul is an Adam for purity, and soundness of Constitution: and how shall we do to account for the Apostasie of so many Adams, if we be puzled at the Fall of one?

But alas! The mysterious Intricacy of this, is not so great, but that the manifest evidence of the matter of Fact is as great. It is enough, Ah Lord, it is more than enough, to know and see (which indeed we cannot hide our eyes from) that this noble Vine is turned into a degenerate Plant; [Page 224] That the Native Friends and Favorites of God are be­come Lovers, yea, Servants, yea, Worshippers of the World. And the greatness of their Number is too too evident in these Meditations; which yet I am sensible have not described all. Some, possibly, will think these too many: I cannot help it; but the Discovery is in order to their Recovery. Others, possibly, in another Extreme, will think these too few; and will extend the predominant Love of the World further than I do or dare.

Some are so fierce, that every Body must needs be carnal, and corrupt, and of a worldly mind, who is not exactly of their mind, but of some Way, Persuasion or Opinion different from them. These cry, Get thee behind me Satan: And why Satan? Why, because thou savourest not our Things, our Doctrine, our Discipline, our Wor­ship, our Way. Theycry to every one that does not please them, Thou Child of the Devil. And why, Child of the Devil, I pray? Not because they pervert the right ways of the Lord; but because they oppose their Ways, and weaken their Party. True indeed, Heresie and Schism are works of the Flesh, and symptoms of a worldly mind: But they are very cunning, close Things, which are very hard to be discern'd, and of so lubricous a consideration, that it is very difficult to hit of them right: So difficult, that even the inspired Mes­sengers of Heaven have been mistaken for Emissaries of Hell, and the very Pillars of the Church cast out of the Church for Heresie. I believe Perversness is a very Devilish Temper: But it is very unreasonable, without any more ado, to judge every man perverse, that does not (perhaps he cannot) in all things think as I do, or whom my Arguments cannot convince.

Some are so conceited of their own extraordinary Purity, that they look down with a disdainful pity up­on [Page 225] all the rest of miserable Mortality, as if they were all irrecoverably lost, and themselves, with Job's Mes­senger, left alone to tell it. A person of the Apostle John's Infallibility indeed may say, We know that we are of God, and the whole world lies in wickedness. But for a Company of Pharisees, impregnated with Self­conceit, to conclude that all the world were born in sin, but themselves, and that all the vulgar sort of Mortals are ignorant and accursed. This, I say, the Candor of Heaven it self could not endure. Luke 16. 15. Ye are they that justifie your selves, &c. The Pseudocatharists in the Prophet, Isa. 65. 5. cry to their Neighbors, Stand off, come not near me; for I am holier than thou; Sanctificabo te, I shall sanctifie thee; that is, defile thee, as that word is often used: As if he should say, If thou touch me who am so holy, thou shalt be defiled, and guilty before God, as those common persons were ac­counted, who touch'd the Altar, the blood of the Sa­crifice, or any holy thing which they ought not to touch.

Some are so severe, as to determine flatly against the Salvation of all Rich men, because Christ has declared it very difficult; and to think not any of them are cal­led, because the Apostle says, Not many. And the Grandees for wit and wealth are meet with them, cry­ing, These poor people are foolish, (Jer. 5. 4.) they know not the way of the Lord, nor the judgment of their God; they know not the Law, and are cursed.

Others pass hard Censures upon all Heathen Men, yea, and upon Christian Unbaptized Infants too; whe­ther true or false I know not, but I could wish they were false, and the Learning of some more charitable Divines has endeavor'd to prove them not true.

There are others besides all these, who (though perhaps out of no bad Principle) are ready to judge [Page 226] many things to be Symptoms of a predominant Love of the World, which are not. It is true, the Love of the World is so dangerous and pernicious, that it ought to be the constant care of every awakened Soul to flie from it: and one would almost pardon the scrupulosi­ty and fear of those that run away from it, though they should be suppos'd to run too far. And the Love of God is so pure and divine a thing, so great a per­fection, that the exercise of it admits of no Excess: if the whole Soul were turn'd into a pure flame of Love, it would not be a Sacrifice too costly or precious, to be offer'd up to that ever blessed Being, the Supreme Good; neither would there be any room for the envy of Hell it self, to put in a quorsum perditio haec.

But though it admits of no Excess, yet I conceive it admits of Mistakes; and though Men cannot outdo in it, yet they may do amiss about it. As I conceive they do, (how pardonable soever their mistake is) who condemn them for Lovers of the World, who do any works of Necessity, Charity, or common Civility upon the Lords day; who think oftner of the world, than they do of God; or who in their practice some­times prefer a worldly business that is important, before a Sermon or a Prayer.

Devotion it self, how excellent a thing it is, may be irregular; and there needs judgment, as well as affecti­ons, to denominate a Man a right Christian; without which, even the highest perfections of Love and Zeal do degenerate into something worse than the Notation of the words do import.

And although I do reckon that it is highly laudable and reasonable to live in continual weariness of this world and life, and holy longings after the presence of God, endeavouring to attain to the Resurrection of the dead, yet I do not believe but there are many languish­ings, [Page 227] and fainting Fits that befal the most devout Lo­vers of the Father here in the Body. Neither dare [...] condemn every man for a predominant Lover of the World, who in some Passion, some Temptation or other, has almost lost his sight and taste of God, and casts a fond eye upon this Life and World as wretched as it is. It is best to wish with Paul, to be dissolv'd. It is next best to groan with Paul, O wretched man that I am, &c. It is pious to keep up a predominant esti­mation of Heaven, and to make the main business of our Lives, a doing of God's Will, and a preparation for his Kingdom: But yet I dare not conclude it to be a Symptom of predominant worldly Love, when I hear David crying in some case, O spare me a little, &c. For when we urge the predominant Love of God as absolutely necessary, we do not mean by predomi­nant, that it should be in the strictest sense perfect The Love of the meanest Saint is predominant, and the Love of the devoutest is imperfect.

There are many other mistakes about the predomi­nant Love of the World, which are occasionally met with and corrected in the aforegoing Meditations.

Lord, Suffer not my inflamed heart to rest in the lowest evidences of a predominant Love to thee; no, nor to be at rest, till it arrive at the highest Demon­strations, Expressions, and Exercise thereof! Though the consideration of Sincerity and Predominancy may sustain and comfort me, yet let nothing short of Per­fection content and satisfie me! Oh Almighty Love, wrap up my amorous Soul in thy Self! And Oh cast forth thy Cords of Love, and draw the estranged Souls of men unto thy Self! Pity the infinite numbers of pro­digal [Page 228] Apostates, that have forsaken the Bread of their Fathers house, and, like Swine, feed upon emp [...]y Husks; those many Noble Souls, all of them like so many Kings by their C [...]ation, that, [...]s it were with their Thumbs cut off, [...] gathering Cr [...]m for their sustenance! Re­store their maim [...]d Faculties, and lift up their Heads out of Prison, change their Prison Garments, and let them eat Bread before thee [...]! And Oh grant that all the Lovers of the Father may be judicious and regular in their own Devotions, and charitable towards the Devotions and Affections of their Brethren!

Amen, Amen.

MEDITAT. I. Of the False Despisers of Riches.

IT is too too evident that the many sorts of persons, before nam'd, are in the judgment of God Lo­vers of the World, even all that prefer the Pro­fits, pleasures, Honours, Persons, Business, Fa­shions of the World before God; that is, before Righteousness, Truth, Peace, Publick Good, Holy Order, Charity, Purity, and the Sacred Will of God.

But because there are really many of these that will not yet acknowledge themselves to be such; let us ex­amine a little more closely, to find out, if possibly, who they are that lie under this black character, and to whom it doth agree. And now I will a little examine Man considered in his Political Capacity, for in that he is more discernable than in his Moral.

And here, methinks, I hear a Generation of Mo­nastical People (whether Papists or Protestants, it matters not) blessing themselves, and saying, It is apparent that they, of all People in the World, are no Lovers of it: They are so far from coveting the Riches of the World, that they give away all they have, and reject the kindness of those that would give them more: They embrace Poverty as a great Perfection, and Nak [...]dness as an Ornament. It was a high Character of them, That took joyfully the spoiling of their Goods: But what Perfectionists are these, that spoil them­selves?

The Disciples of Jesus were mortified men, who reckoned two Coats superfluous, but these Evangelists are even weary of the Incumbrance of one. Nay, they seem to out-vie the Son of Man himself, of whom it is said, That he had not whereon to lay his Head: As if he stood in need of some House, or Artificial Con­veniencies; whereas the cold Earth everywhere affords these hardy Soldiers of his a sufficient Bed, and the spangled Heavens a Canopy.

To all which great Pretensions, I only suggest these two or three Inquiries,

1. It is highly reasonable, that these Pretenders to a Contempt of Worldly Riches, do inquire into them­selves, Whether in Deed, and in Truth, they do what they seem to do? Whether there be no Fallacy, Hy­pocrisie, or Juggle in this Matter? For we have read of those that pretended to part with all to the Church; who yet kept back for their own dear selves, and by laying their money at the Apostles feet, seem'd to trample it under their own; who yet, for all their seeming Faith, and Contempt of the World, did not so strip themselves of all, but that they kept a Rag for a sore Finger; Ananias and Sapphira are Examples.

[Page 231]2. It may be proper to inquire, Whether some of the Heathens themselves, whom you so undervalue as the Refuse of men, have not done as much as all this comes to? This I take for granted, according to the Logick of Divinity it self, that it is but a sorry Per­fection in a Christian, that does not excel all that can be found in a Heathen, Mat. 6. 32. If they seek after these and these things, it becomes Christians to seek after higher; if they do such and such things, it behoves Christians to do greater.

Now, I suppose, it is an easie thing to find many men as perfectly and voluntarily poor amongst the Heathen Philosophers, as amongst Christians; amongst the Cynicks, as well as the Hermits; as much Con­tempt of the World, to any mans thinking, in a Tub, as in a Cloyster.

But it will be said, These men did not neglect the World out of a pure design; therefore

3. It will not be amiss, that these Christian Contemn­ers of the World do examine their Principles and Ends; for if this voluntary casting away of the World be only a Trick to draw and convert the eyes of the World to themselves, and to procure an estimation of mortifi'd men; or a piece of Bribery to merit, or pur­chase the Rewards of Heaven; or a design to get Riches, by a pretended Contempt of them; or a Cloak for Idleness, that they may eat and drink of the Best without doing any thing for it; chusing rather to eat their Bread in the sweat of other mens Brows, than of their own: If any such things as these, I say hap­pen, all this Contempt of the World is spoiled, and be­comes contemptible in the eyes of God; nay, indeed, it proves to be a Device for the more effectual main­taining of the Worldly Life: And who knows but that it may so happen, or rather, who knows not that [Page 232] it does? Contempt of the World must be impartial and regular, or else it will not pass for Devotion. And if a man predominantly love the World in any branch of it, he's justly denominated a Lover of the World, however he may seem to despise it in many other bran­ches of it. It is a sorry shift to endeavor to be thought to despise the Riches of the World, and in the mean time to be enslaved to worldly Ease and Idleness; to some men it is the greatest sensual pleasure in the World to do nothing.

Has not the same God, who commanded us not to covet, nor love the World, also commanded to work, and get our Livings? Oh but they have spiritual Work to do: What Merchant so industrious as they, that compass Sea and Land to make Proselytes? And did not Paul abound in this Work of the Lord, as much as any that pretend to an imitation of him? yet he made his own hands administer to his Necessities, rather than be chargeable to the Churches; though I suppose the Churches then, were as free and as kind-hearted as they are now.

In short, As a man may give away all his Goods to feed the Poor, and yet have no Charity; so we may cast away the World, and yet not rightly contemn it; and to a wise Observer shew himself to be more a Fool; or a Fanatick, than a Saint.

Good God, Since the World is so manifest, grant that I may be mortify'd to one Branch of it as well as another; that I may not maintain the Worldly Life in one sense, whilest I seem to destroy it in another; that I may not cleave to the Golden Calves, nor haunt the High Places, whilest I seem to renounce Ashtaroth; [...]est in breaking one Commandment, I be found guilty of all!

MEDITAT. II. Of the False Despisers of Pleasures, and of the Vota­ries of Virginity.

IF any one love the Pleasures of the World, the Love of the Father is not in him. Fleshly Pleasures are the Bane of the Soul, they are deadly Enemies to it; they do, in an especial manner, war against in, says the Apostle, yea, and they kill it too: For he or she that lives in them, is dead whil'st they live. He that Tra­vels or Negotiates in a strange Countrey, had need to take heed of Enemies, especially the Natives of the place: And so had this Pilgrim Soul that sojourns here in the Flesh, need to beware of the Pleasures of the Flesh, which are, as it were, the Indigence, or Na­tives; for they do most endanger and ensnare. The Poet could tell us that the wise Wanderer stopt his ears against the inchanting Syrens: And the holy Text tells us how ill the Pilgrim Sons of Jacob fared, for not abstaining from the Wine and Women of Moab; these did them more hurt, than all the opposition they had met within all their March What if we reckon with our selves, that we are so many Ʋlysses's wandring homeward in many Uncertainties; like so many Israe­lites, trying our Fortune to find the Canaan out of which sometimes we came; so many younger Brethren that have taken our Journey into a far Countrey, where now we are: Should we not, with ardent con­tention of Soul, pant and breathe after our Home, our own Countrey, our Father's House, and consequently beware of the inchanting Syrens, and Circes, the Cozbi's, the Harlots; I mean all the Fleshly Pleasures that obstruct our return, and war against our Souls.

Agreed, cry the Votaries of Virginity and Penance, we are the onely Despisers of the World, we have stopt our Ears and all our Senses against the Inchantments of it. In comparison of us, Sams [...]n was as weak as the new Cords that himself broke off his Arms; and Solo­mon himself void of understanding. We have made our selves Eunuchs for the Kingdom of Heavens sake. We will pluck out our Right Eye if it look upon a Maid, and cut off our Right Hand if it chance to suf­fer a Kiss of a Female. We keep under our Bodies, and chasten our Rebellious Flesh, till we make it crouch as obsequiously as any Spaniel. We persecute our own Flesh as severely as we would do an Heretick: And though the Apostle will not allow us to hate it, yet we we cannot but be asham'd of it. We are true Fol­lowers of that holy Doctor of the Gentiles, whose ma­ny Journeyings we match, if not over-do, in our long and frequent Pilgrimages, and his Self-Castigations by our Penances. These are high Pretensions indeed. But its worth the while for the Pretenders to inquire, Whether they be just, and whether they be conclusive of a Contempt of the World?

For certainly all Single Life does not deserve the Honourable Name of Virginity. One may allude to the Proph [...]'s Riddle, and apply it here with a little pardonable Ab [...]onancy: The Children of the Barren are more than of her that bore. The Scripture de­scribes Marriage by the Coalition of two into one; They two shall be one Flesh. If this Metonymical Mar­riage must pass for currant, I doubt the Votaries of Virginity will be diminish'd by this Test, as much as the Soldiers of Gideon's Army, who, at the first Tryal, shrunk from Thirty two Thousand, to Ten Thousand. But further, Christ, the first Discerner of Purity, [...]lls us, That there may be many No-Virgins, whose [Page 235] Bodies are yet untouch'd; as if it were not so much the Conjunction of two Bodies, as of two Minds, that made a Marriage, or worse. It's not enough not to have known a Man: Virginity is a tender thing, and may be spoil'd, even by some kind of seeing a Man▪ He that looks upon a Woman to lust after her, defiles himself; and She that looks upon a Man, violates her Virginity: And now I wish our Virgins, both Males and Females, be not shrunk again, as much as the fore-named Captains Soldiers at the second Tryal, who fell from Ten Thousand, to Three Hundred. Yea, and it is further to be wisht, that of this little Num­ber that is left, of those that have not known, nor seen any one of the other Sex, the rest have not, at some time or other heard of them, read of them, or thought of them, otherwise than becomes them, and so be not like the Three Hundred Soldiers even now nam'd, that carry'd Lamps within their Vessels, I mean, that burn, though they marry not.

And now, methinks, I could find in my heart to grant, that if the Claim to this pure, perfect, unspot­ted, unsullied Virginity be just, it is conclusive, be­cause I am very confident it's not just.

But yet it will not be amiss to inquire, Whether this unspotted Chastity be accompany'd with the profound Self-Examination, and entire Self-Resignation, and especially with that Divine Charity that it ought? The true Virgin is the Soul that chastely adheres to God the blessed Being, whose Name is Love. And she is an Adulterous Soul that cherishes Wicked Hatred, as well as she that allows Wanton Love. What if I do not burn in unlawful Love, if I burn in Hatred, and be inflam'd with Revenge, I have defiled my Soul, and lost my Purity in the sight of God. The High Priests would not defile themselves by the Judgment [Page 236] Hall, but with Envy and Murder they would: Or what if this pure Virgin flie from all Mortal Embra­ces, yea, and loath the sight and thoughts of any man, if she settle into a Self-admiration, fondly doting upon her own Beauty or Virginity, or Wantonly dally­ing with her own Fortitude or Perfections, she has play'd the Whore from God, (who alone ought to be Supreme in the Soul) and is become unchaste in her Amours.

It may be very pertinent to examine, Whether a great part of the Virginity that is found in the World; be not meerly Constitutional; it's no thanks to them not to Burn, who are not Combustible: Another great part Political, when People live single, meerly that they may live. It was accounted bad Devotion in Saul, when he forced himself, and offered a Sacrifice. And how shall she be accounted an acceptable Virgin, who, though she flies from other men, forces her self.

Pure Virginity is indeed a Delicate and Divine Thing, if it be any where to be found; but this does not at all disparage Conjugal Love justly placed, and purely exercised and observed: Nay, I do verily think that there is as much or more Chastity to be found in a Conjugal state, as in a Single. To the Conjugal Bed it is that the Apostle gives the Epithete of undefiled: I wish the Virgins can any of them say as much of theirs, more, I'm sure, they cannot. I will allow a pure Vir­gin state to be excellent, perhaps more excellent than a Conjugal; but it's enough for the Conjugal to be accounted Honourable, and that is in plain terms by the holy Author of it, God himself. But whatever excellencies in some sense or other may be found in the Virgin state, yet I hope its Virgin modesty is such, as will forbid it to vie with the Conjugal for usefulness, which I'm sure is one famous species of excellency: [Page 237] And indeed for goodness, or excellency in general, I cannot see how that can be bad now, which even in the state of Innocency it self was declared to be good, Gen. 2. It is good for man to have a wife.

MEDITAT. III. Of the Votaries of Penance.

AS for the Votaries of Penance, though it may well be doubted whether they feel a smart an­swerable to the shrugs and sowre faces that they make; and though it may be charitably suppos'd that they sustain themselves very well with rich cordials and good fare, whereby many Pilgrimages of an hundred or two hundred miles long become less troublesome to them than many a poor mans journey or labour of a day, and so their pretensions are not just; yet suppose all to be true that is pretended, how will it certainly conclude a contempt of the World.

For will not Diogenes amongst the Heathens pre­tend to as much neglect of the pleasures of the World, and the ease of the flesh, by lying in his Tub, as any body can do by travelling abroad bare-foot, and bare-leg'd. Will not the Disciples of the Pharisees put in for the severity of frequent Fasts, and match the Disciples of John, outdoe the Disciples of Jesus? And will not the Priests of Baal put in for a share of the honour due to Lashing and Slashing Devotion as well as any Gospel Priests? There will never be any firm and comfortable inference, so long as it may be required what do you more than others, those none of the best neither? So then the Enquiry will be, at whose command, out of what principle, for what end, all these severities are executed. If any of these [Page 238] fail, the contempt of the World is but a pretence. And who knows not but that the worship of the Gen­tiles and of the Baalitish Jews too, perform'd with so much smart and sacred horror, is accounted of God and all good men, slavishly superstitious, and a hate­ful will-worship. If the Principle out of which all these severities are perform'd, be so pure as it ought, it will produce an uniform self-denial, and holy obe­dience, and a contempt of the World in all the branches of it, as well as in the pleasures; so that if there be not an Humility, Charity, Faith, Hope, Zeal, answerable to these bodily exercises, they will profit nothing. If a man give his body to be burnt and in the mean time have a mind to burn his Brother, he is no Martyr, no nor Saint neither.

And may not the Worldly Life be maintain'd, and cherisht in the acts of Self-love, Self-seeking, Self­confidence, Pride, and Self-feeling, amidst all this abstemiousness, and these severities excercis'd upon the body.

Yea, what if all these things should be nothing but to bribe the Justice of God, to tye the hands of his vengeance, to establish a righteousness of ones one, to purchase by merit a sorry carnal kind of heaven merely external and future. If so then they are sym­ptoms of a slavish and superstitious, but are utterly inconsistent with a holy and religious mind. And who knows not but that all this may be, yea and evey dis­cerning Christian does vehemently suspect that it often is.

From hence, O my Soul, take an occasion to consi­der, that thou as to thy natural Capacity art able to act without the help of the flesh, and without any de­pendance thereupon; and consequently capable of com­mitting sins of the Spirit as well as sins of the Flesh, [Page 239] however in a lax sense, whatever is contrary to God may in Scripture be call'd flesh, and so all sins may be call'd Works of Flesh. When thou hast laid aside this Flesh, thou canst not reasonably think of, nor patiently endure to think of a long sleep, till the time that thou shalt re-assume it; and if after thy release from Flesh, thou shalt still be able to act, then sure it may be fairly concluded, that even some of thy Acts, even whil'st thou art in the Body, are purely spiritual, and do little or nothing depend upon the Body.

Though thou canst not be guilty of Adultery, or Drunkenness, without the help of the Body, yet it is no fault of the Body, or a very remote one, that thou art proud, self-will'd, unbelieving, and un­charitable. All filthy and unrenewed Souls will not be the less, but rather much more such, by leaving the Flesh. Distinguish therefore carefully between the sins of the Flesh, and of the Spirit; and reckon that thy firm and chaste adherence to the ever blessed God thy Centre, and entire Resignation of thy self to him, is thy Virginity, and much to be preferr'd before Tem­perance and Continency. What if thou have kept thy hands from picking and stealing, if in the mean time by Pride thou rob God of his Honour, or by Un­belief Christ of his Glory, How art thou honest? What if thou hast not smitten with the Fist of Wick­edness or Violence, if by Self-Will thou have Rebel­liously contended against the Authority of Heaven, and secretly opposed the Will of God, How art thou Loyal? What if thou have not prostituted any of thy fleshly Members to Adulterous Aspects or Embraces, yet if thou have in a way of Self-love fondly admired and wantonly dallied with thy own Perfections, as some­thing distinct from God, How art thou Chaste? What if thou hast so severely chastised the Body, that [Page 240] thou may'st seem to have battered the Out-works of Sin, yet if it still lodge in the Castle of thy Heart, if thy [...]ody be empty with Fasting, and the Heart full of Pride, and Conceits of thy own Righteous­ness and Merits, if the Flesh by severe Discipline, and many Macerations, be made obsequious to thee, and thou in the mean time remainest unsubdued to the Au­thority and Will of God, What real profit hast thou by this bodily Exercise, or how canst thou think, without Blasphemy, to commute with God? If thou think by Penance to commute for true Conversion and Repen ance, as men by money commute for Penance, thou art in the worst sense Simoniacal, and it will be said to thee, Thy Penance perish with thee.

Lord, Make me to feel the mighty power of Holy Religion upon my Soul, subjecting it to thy Authority, reconciling it to thy Will, uniting it to thy Perfection, and consorming it to thy Purity; purging me from all secret Selfishness, cleansing me from all Hypocrisie, Un­belief, Pride, and Sacrilegious Conceits of my own Worthiness! And then I will not fear, whether in a Virgin, or Conjugal state; whether by the austerity of John, or the freedom of Jesus, to be accepted of thee, and either wholly to escape, or victoriously to prevail against the sins of the Fl [...]sh!

MEDITAT. IV. Of Quakers.

FRom these False Despisers of Pleasures, I will now proceed to consider a generation of men that pretend to be mighty Lovers of God, inasmuch as they reject and undervalue the Honours of the World. For as [Page 241] the predominant love of honour will certainly deno­minate a man a Lover of the World, so it seems that the just contempt of it should argue a Lover of God. And here, though there be many pretenders, yet the People call'd Quakers seem to be the most famous species. I beg their pardon that I call them Quakers (which name they seem not to rellish well) for I pro­fess I do it not out of a way of reproach, but merely for distinction sake. I confess I do not know what the proprium quarto modo of a Quak [...]r is; for he has ma­ny things common with other separates, and with other men that are not separates, so that I sahll not meddle with him under any consideration, but this, of undervaluing the World, exprest either in words, actions, or fashions, because he pretends more to this, then any sort of men that I can think of, and yet herein I will not judge him neither, but in kindness put him upon judging of himself. And I will digest my Meditations into this order, First briefly lay down as far as I know the Quakers judgment and most general practice about this matter. Secondly, shew what Authority or Argument he brings for it. Third­ly, examine the strength of those Arguments and con­sider what Answers may be given to them. And Lastly, suggest some things whereby he may try his sincerity and spirituality in this matter.

I will willingly grant by way of Premise, that Worldly Honour, Respect and Applause are very dear and grateful to the Animal Life and Fleshly Mind; so dear, that he does prefer it before the appro­bation of God and the witness of a good Conscience. I do grant that to love the praise of men more than the praise of God, is a symptom of a Pharisaical and Hypocritical Person.

That all Honour in a Scripture sense is due to God, [Page 242] and that all the glory of men is nothing but a reflection of Divine Glory.

That the proper honour consists in due estimation, and reverence of mind, and that the external expres­sions of it by words of gestures are less properly called Honour.

That it's an Argument of a weak, corrupt and carnal mind, to honour those whom he knows to be unworthy of Honours, to Bless those whom God ab­hors.

That it's a great perfection to be mortified to the sense and expectation of Worldly Honour, and Ap­probation and Applause, and Respect of men, and an excellent Christ like Attainment and Fortitude, to be able rightly to bear contempt, and in no degree to complain of unjust neglect.

And now I shall proceed to the first Head which I propound to my self in this Meditation, viz. Which is the Quakers Judgement and most general Practice about this matter. I think indeed they are not all agreed (whether it be because some are less perfect then others, or because some are more deluded then others, I know not) but yet their most receiv'd opi­nion is that they ought not to give honour to men: And yet this they mostly limit to External Honour, for I never met with any of them that seemed un­willing to be lov'd, to be esteem'd well of, and to be valued according to his Worth or Wealth either.

And so with them the bowing of the body in a way of Reverence looks like Idolatry, the putting off the Hat is Superstitious, the giving Titles of Ho­nour is Carnal, and so much as to thank the Fellow creature is at best vain; and so are all Worldly Fashions in Apparel, Complements in words, Civil distinction, and the like.

MEDITAT. V. Of the Quakers Arguments.

FOR this serve kind of denying of Honours and Fashions of the World, they alledge many plain Precepts, and Noble Examples: Neither will I dis­semble, there seems to be a great deal to be said for it.

They will tell you, That as to this matter, the great Moses was a Quaker as much as they, when he refus'd to be call'd, The Son of Pharaoh's Daughter; preferr'd the Profession of a despis'd Religion with the professed Israelites, before the worldly Honor of the Egyptian Court; when he undervalued his own Repu­tation for a Prophet, and would not ingross that Ho­nor to himself, but was desirous that all the Lord's People should share in it; when he married an Ethio­pian Woman at a time when he might have had Rich and Noble Matches, and took so meekly the reproach­ful Reflections that his Brother and Sister had made upon him, for his so great undervaluing of him­self.

Of the same spirit was the Prophet Elijah, who treated the King of Israel as like a Quaker as ever you heard: 2 Kings 3. 12, 14. What have I to do with thee? Get thee to the Prophets of thy Father, and of thy Mother. And he swears, (and therein he seems to be less perfect than a Quaker) As the Lord liveth, Were it not that I regard the presence of the King of Judah, I would not look at thee.

Somewhat like this freedom of Spirit, and plain­ness of Speech, void of Compliment, and Courtly Respect of Persons, may be found in the Story of all [Page 244] the Prophets, almost from Samuel, down to Ma­lachi.

And lest this should be thought to be only an unpo­lish'd Old Testament Spirit, they come as near to the Gospel Times as may be, and quote the Baptist, a greater than whom the Daughters of Men had not born; whose plain and unfashionable Dress, and Diet, severe Conversation, and uncomplimental Usage of all sorts of men, even Herod the King, and the Viperous Generation of the Formal Pharisees, they fansie does much resemble and justifie the Evangelical Quaker. They think they resemble him in his Looks and Doctrine, and Life, and say, They would not stick to be Conformable to him in his Death too. But if John seem also to have a little too much of the sowreness of the Law in him, and so his Example should be rejected, they hope the Author of the Gospel, and his most intimate Friends and con­stant Followers, will justifie their Spirit and Beha­viour.

The sharp Answer that Jesus sent to Herod,(the Fox) the plain Reprehensions that he gave to the Hy­pocritical, Blind, and Superstitious Pharisees, not­withstanding their great Authority in the Church; his poor and harmless way of Living; his disowning of Relations, in comparison of the Doers of the Will of God; his free and friendly Converse with the Poorest, and the Worst too, in order to their good; shews how little of Stateliness, or compliment, or worldly Re­spects was in him. And he taught men so too. He ever and anon commands a simple and irrespective Dis­course and Behaviour: Let your Speech be Yea and Nay. Call no man Father or Master upon earth. Be not called of men Rabbi. Affect not the uppermost pla­ces in Synagogues, or at Feasts, love not Greetings in [Page 245] the Markets; when thou makest a Feast call not the Rich, who can requite thy kindness, but the poor that cannot, to thy Table. He reproved the Fashion­able Robes of the Pharisees which they us'd to conci­liate respect, he prefer'd honest John in his Camels hair, before the Courtiers of the World in their Carnelet Coats and soft raiment; poor Fishermen before the Nimrods of the Earth; beggarly Lazarus before the voluptuous rich man, whom he does not deign to name, although according to the flesh, he was the Son of Abraham: He magnified the two Mites given by the poor Widow, above the costly Oblations of the [...], and commemorates a Box of Oyntment [...] bestow'd by a poor Woman, more than all the [...] I casts he was ever bidden to by the Weal­thy▪ [...]ay he seems to make the giving and receiving at honour one from another to be inconsistent with the Gospel Faith, when he says, How can ye believe that receive Honour one of another? And elsewhere gives this reason why many did not profess, because they lov'd the Praise of men more than the Praise of God.

And were not his Apostles and Disciples followers of his simplicity and plainness? Jacob was a plain man dwelling in Tents, and so was Paul too, and a maker of Tents to dwell in, and he tells us of him­self and the rest, that they used great plainness of speech (2 Cor. 3. 12.) Peter and James were angry at the honorable thoughts that they perceived the Jews had of them, Why look ye upon us, &c. And the same Peter refused the compliment of Captain Corne­lius. Paul and Barnabas were grieved at the respects offered them by the Heathen People, insomuch that they rent their cloaths and cry'd out, These Apostles are still exhorting to uncomplimental Speech, Speech not according to Mens Wisdom or the Wisdom of the [Page 246] World, plain and unfashionable Apparel, and com­mending a Dress of Grace and good Works, before an adorning with Silver and Gold, and costly Ap­parel. They require men not to be Respecters of Per­sons, and not to be Conform'd to this World: In all things to give thanks to God the Father by Christ, Col. 3. 17.

In a word, Who knows not what a Quaker Mor­d [...]cai was under the Law, who would rather lose his Head, than put off his Hat to prophane Ha­man.

And the Apostle James under the Gospel, who re­quires us not to be many Masters, whereas now adays every Body almost will be a Master, not to have the Faith of our Lord Jesus Christ with Respect of Per­sons; and does so plainly tax the Worldly Partiality of his days, for giving Honour and Respect to the gaudy Gen [...]leman with Gold Rings, and Goodly Apparel, rather than to the poor Saint in mean Apparel, as if he had by the Spirit of Prophesie seen the Partiality of our Conversation; or to allude to the Story of the Prophet, As if his heart had gone along with us, when the man ligh [...] down from his Chariot to [...] us.

[...]d now what can be said more, except we say that [...] very Angels resuse Honour from their Fellow-crea­ [...]res, and refer it all to God. And God himself, to whom it justly belongs to receive Honour from all, yet is pure and impartial in his Regards to every one, having often declared himself to be no Respecter of persons.

MEDITAT. VI. The Strength of the Quakers Arguments considered.

I Suppose we are all agreed thus far, That when the Scripture forbids, or seems to forbid giving or receiving of Honour, it cannot be understood of the real, proper, inward Honour, which is no other than Reverence, or due Estimation, and is little else than the Love that we bear to a Superior. The Text has commanded us expresly, To honour our Parents, to honour the King, to honour all Men.

This must be understood at the least of this inward Honour and Reverence, which indeed is primarily due to God, The Father of Lights; but secondarily, and for his sake, to men also, to whom he has com­municated most of himself. And according to this greater or lesser Communication of himself. I suppose our Honour or Estimation of men ought to be greater or lesser. And so consequently we are all agreed, That there is no real Honour due, where there is no real Worth or Excellency: And to esteem Persons unduly, is an Imperfection in the Judgment, and a Departure from Truth, which must needs be Evil.

But the Excellency and Worthiness that God gives to men is of several sorts, Natural, Political, Moral, Supernatural, and all these the Objects of Honour: So that there is an Honour due to Parents, though they be never so unkind; to Kings and Magistrates, though they be bad men; to a Moralist, although he never heard of Christ; and especially to the Saints, though they be never so poor, and otherwise unac­complisht, by reason of the supernatural Worth that [Page 248] God has communicated to them. And because the Image of God in Knowledge, Righteousness, and True Holiness, is the most excellent Communication of God to Man, therefore the Saints are in the Psalm­ists Phrase the Excellent of the earth, and the greatest honour is due to them upon that account; let Christ Jesus himself be Judge, who esteem'd the supernatu­ral excellency of them that did the Will of God, more then the natural excellency of all relations accord­to the flesh: and let his Apost [...] Paul be Judge, who honoured Christ himself more upon a spiritual ac­count, than upon any fleshly consideration whatever (though we have known Christ after the Flesh, [...]) The Controversie then will be about the external and less proper honour, or rather the outward expression of honour by words or gestures. That there may and ought to be such expressions of honour according to the different Custom of different Countreys is plain, both by Precept and Example; To rise up before the Hoary is expresly commanded, and it is made the same with honouring of Old Men, Lev. 19. 32. The relieving of Parents is accounted an honouring of them by our Saviour, Mat. 7. 10. And the paying of Tribute is an external expression of honour that is due to Kings, and it's expresly required, For this cause pay ye Tribute also, &c. It is needless, and it would be almost endless to record all the Examples of the Wise and Holy Men in Scripture, that do justify the giving and receiving expressions of honour, in words and gestures.

Neither can we reasonably imagine that all Nations and Ages of the World are bound to the very same expressions of honour, which the Jews used, or those Ages of the World that the Scripture writes the History of. If the Jews fall flat before a Prince or a Pro­phet, [Page 249] and we only kneel before them, we are not more Complimental than they, but less. There is less sus­picion or appearance of Worship, in giving the right Hand of Fellowship, and putting off the Hat, which we use, than there is in their Bowings and Pro­strations of old, which were so common amongst them.

And as for Verbal Expressions of Honour, we are no more Complimental than the best of men have ever been, in commending things well done, and praising them that do them, in praying for the long Life and Prosperity of Kings and Magistrates, in saluting our Neighbours, and wishing them, A Good Day, or, Good Speed, inquiring after their Welfare, rejoycing in it, or thanking them for their Good Will, or any Good Turn. That very Apostle who so often gave Thanks to God the Father, and our Lord Jesus Christ, does not boggle to give Thanks to his Fellow-creatures, Rom. 16. 4.

This, I think, is enough to justifie the sober use of these Civilities in Words and Gestures, which they call Complimenrs: But I do not think any thing of this does justifie the Hypocrisie, Falsity, Flattery, and either undue or excessive Expressions of Respect, which all sober men do complain of, as well as the Quakers. And oh would to God we were all so Wise and Righteous, as to Honour and Respect all men agreeably to their real Worth; and so simple and sin­cere, as to use only such outward Expressions, as for their Nature and Degree, are agreeable to that Ho­nour!

MEDITAT. VII. The Quakers Arguments answered.

BUT still it remains that I do invalidate or mode­rate the Arguments taken from Scripture Exam­ples and Doctrine, against giving and receiving Ho­nour.

Moses, indeed, was a person of admirable Humi­ity, Fortitude, Patience, Meekness, and Contempt of the World, but far from our modern Quakers: For however he refus'd a cer [...]ain kind of Honour that was offered him at one time, as being upon the mat­ter inconsistent with the Religious course he had entred [...], yet at other times we read that he was very much honour'd by the People, and it was the plea­sure of God that he should be honour'd by them. God himself did magnifie him in the sight of all Israel. I believe he esteem'd it as great an Honour to be ac­counted the Son of Abraham, as the Son of Pha­raoh's Daughter; and to lead and feed so great a Peo­ple so miraculously in the Wilderness, as to live in the Pomp and Ease of the Egyptian Court. As for the Instances that are brought out of the Behaviour of Mordecai, who would not vouchsafe his Cap and Knee to the proud Agagite; of Elishah, who would not vouchsafe a Look to the wicked King of Israel. By that time something be allow'd to the Constitution of these men, something to their extraordinary Spirit, and something to the extraordinariness of their Circumstan­ces, especially the former, the Argument from hence will be very much moderated: And when it shall be observ'd, that these very men at other times both gave Honour to men, and themselves receiv'd great Honour [Page 251] from men, as is very evident in their story, it will appear that they were no Quakers in this point. In the mean time I confess I could heartily wish that this civil respect might not be so indifferently bestow'd, and prostituted, by being made common to all men alike both good and bad. For if all men professing the Gospel, were of that purity and fortitude as becomes them, and so free from folly and flattery, slavishness and partiality, as the true Spirit of the Gospel requires, there would be a great distinction between the preci­ous and the vile, in honour, and all expressions of it; although there would be a just respect kept up to all men with relation had to their authority; which is something divine. For honour ought to be agreeable to the worth, and it's reasonable to think, that the outward Expressions of Honour which we shew, ought to be proportionable to the Honour we bear: otherwise we shall be chargeable with some­thing of Hypocrisie, Flattery, or Partiality, which the Simplicity of the Gospel knows not.

The Baptist indeed was an austere man (a Na­zarite) but his particular Fashion of Apparel, and his way of Diet, and Converse, were not intended to be an Example to the rest of the World; for neither did his Lord and Master conform to his Guise, (John came neither eating nor drinking) nor yet do the Quakers themselves, take themselves bound to gird themselves as he did, nor with him, to feed upon Lo­custs and wild Honey.

If they imitate him in the Doctrine of Repen­tance, it's no other than what every Evangelical Minister will consent to be a Quaker in as well as they only perhaps he will not be content to preach it so Nakedly, as they do sometimes, and as I my self have seen them.

As for that familiar Phrase and plain Reprehensions which both the Baptist and Christ Jesus used toward Herod and the Pharisees, let all Divines that have the same understanding in Points of Divinity, and the same Spirit of discerning Hearts, be as plain and as positive as they. And oh that the smooth Flatteries, and colloguing Addresses of many Ministers, did not so much tempt the Quakers to a contrary Extreme, of handling men Rudely, and without any Respect to their Civil Quality, as they do at this day!

As for the familiar Converse that Christ held with the worst sort of men for their Edification, his loving and undisdainful Behaviour to the Poor, his valuing of all Persons according to their real Worth, and pre­ferring the spiritual Cognation before the Carnal, I would to God we were all thus far Quakers, I mean, faithful Followers of his Humility, Patience, Zeal, Charity, and Compassion! which I doubt not but ma­ny men are as much, or more, than these that call themselves Quakers.

But what shall I say to the plain Commands of not being call'd Rabbi, of not calling any man Father or Master upon Earth, of sitting down in the lowest places at Feasts, and the like. Why, I have this to say, That they are not plain Commands, nor must they be understood in the plainest and most literal sense: It is not fair for the Quakers to make Christ speak for them, so as to make him speak against him­self.

These Passages can no way be understood to establish the Doctrine of not giving and receiving Ho­nour; for we know Christ himself was called Rabbi, and commends, elsewhere, the good Manners of his Disciples, in calling him Master: And when he him­self speaks of mens Natural Parents, he calls them their. [Page 253] Father and their Mother, [Suffer him not to do ought f [...]r his Father or Mother.] And Paul owns himself the C [...]rinthians Father. But they do teach the Do­ctrine of Humility in general, and not to depend up­on the Authority of any men as Absolute and Su­pr [...]me.

As for our Saviour's Doctrine, John 5. 44. That [...] cannot believe, who receive Honour one from [...]: It cannot be understood in the Quakers sense, [...] we are so expresly required to honour one [...] which would be utterly in vain, if none were [...] to receive the Honour that is given them.

Some therefore interpret it by way of Comparison, [...] that is given of God, and make it the same in [...] with John 12. 43. They loved the praise of men, m [...]re than the praise of God. I confess, for my part, I cannot embrace this Interpretation as genuine; for I do not see any Comparison in the Text, nor discern that they lov'd the praise of God at all. Neither will the word [...] infer it; for the word is often used by way of Correction or Opposition, where there is no Comparison at all; as in John 3. 19. Now men love darkness more than light, because their deeds are evil. Where the meaning is, that men lov'd Darkness, and not Light: For so it follows in ver. 20. Every one that does evil, hates the light. And so divers other pla­ces: But it is plainly to be understood of being car­ried with the affectation of Vain-glory; Ye cannot be­lieve, that receive Honour one from another: i. e. that seek and strive, and covet to receive. For in Scri­pture that is said to be done, which is only endeavour­ed or sought to be done. Thus, Ezek. 24. 13. I have purged thee, and thou wast not purged. Amos 9. 3. Though they be hid from my sight in the bottom of the Sea. Rom. 2. 4. The goodness of God leadeth; that [Page 254] is, seeketh to lead thee to Repentance. In this very Chapter, ver. 34. and 41. Christ sayi, He received not Honour from men: And again, I receive not Testimony from men. Though we know well enough he received the Testimony of John. The meaning is therefore, That he sought not, strove not, coveted not to re­ceive the Honour and Testimony of man. So here, Ye cannot believe, that receive Honour one from an­other; that is, that are carried away with popular Applause; that seek and study the Honour that is from men, as appears by the opposition in the latter Clause of the Verse, Ye seek not the Honour that is from God onely.

MEDITAT. VIII. Some Suggestions to the Quakers.

AND now I should pass on to suggest something to the Quakers, whereby they may examine them­selves and their sincerity in this matter, when they fansie themselves to be the onely Despisers of the Ho­nours of the World, and so comfortably infer for themselves, That they are the Lovers of God. But when they pretend so much to an irrespective and impartial Behaviour, they quote the Apostle James for their Patron, James 2. 2, 3, 4. Who seems to speak so plainly for them, and quite to cut the Throat of all Carnal Mannerliness and Compliment, that I should not be true to them, nor my own Reason neither, if I did not take that Text into con­sideration.

First, then, I will confess that the Texts do con­demn Partiality, and Respect of Persons, and the [Page 255] Preference of one before another, upon a meer Worldly Account in our Judgment or Affections: And do declare, That the greatest Honour is to be given to men upon an Evangelical account; and that it is this day a shameful sin among Christians, that they estimate men by their Estates, Paren­tage, Apparel, Retinue, rather than according to the Example of God, who values men according to the resemblance to himself, and honours them that honour him.

That the persons of men are not to be accepted, but all judgment to be administred exactly according to the merits of the Cause.

But what shall we say to the Text? Does it ab­solutely forbid the giving of any Honour, or shew­ing any Respect to men upon a meer Worldly Ac­count?

Shall I sit down with the English Annotators, and confess, That it is a Fault, and that this Fault is found amongst us too commonly at this day.

Shall I content my self to say in general with the Dutch Annotators, That Partiality, or Respect of Per­sons, is here forbidden.

Is there no way to rescue the Text out of the hands of the QUAKERS, and keep it from Pa­tronizing an Irrespective and Unmannerly Beha­viour.

Dr. Hammond has found out one way, by in­terpreting the Assemblies of the Courts of Judi­cature amongst the Jews, amongst whom it was a Law, That if a Rich man and a Poor had any Matter to be judg'd by the Court, they should both have one and the same usage, and the like place and posture should be allow'd them both: So that according to that Learned Commentator, the sense is no more than this, [Page 256] That Judgment should be indifferently administred to [...] men, according to the merit of the Cause, without suf­fering our selves to be sway'd with the person; that is, with any thing Extrins [...]cal to the Cause, as Moll [...]r [...]s expounds it on Psal. 82. 2. Such as Power, Parentage, Riches, Affinity, Apparel, Acquaintance, or the like, according to that saying of Cato in Plutarch, [...] ▪

Or else the Text may be interpreted of any other Assemblies, but then the rich and fine man m [...]st be understood with his Adjunct of Wickedness, and the poor man with his adjunct of faith and piety; and so the sense is, That a Wicked Rich man ought not to be respected or preferred before a Godly Poor man. And it seems by the Context, that the Apostle speaks not of Rich men and Poor men simply as such, but with their Adjuncts of Good and Bad: For presently after he tells us what kind of Rich men they are whom he would not have respected, Even Contentious, Oppressive, Blasphemous, ver. 6, 7. And what Poor men they are whom he would not have disrespected, Even such as have Faith and Love, ver. 5.

And now I could heartily wish, That the Quakers were as sincere Contemners of the Worldly Honour, as their Homely and Uncomplimental Behaviour does pretend to; and that all Christians were in that sense as much Quakers as they. But notwithstanding all these Pretensions, I will suggest a few things to them worthy, perhaps, of their most serious Considera­tion.

A man may be a predominant Lover of the World in other Respects, though he seem to himself perfectly dead to the Honours of it.

A man may be as true a Lover of Worldly Honour [...] ▪ though he seem to neglect, and do indeed neglect the Modish Expressions of it, as another man; and take as carnal a Pleasure in Thee and Thou, as in Sir and Madam.

Plato thought Diogenes as proud in trampling up­on his fine Bed, as he thought him to be in having such a Bed.

It is an evident Argument that they do not chuse Thee and Thou for Humility, or as a denying of the Honours of the World; for they contend hotly, That this is the most proper Grammatical way of speaking, (it is not a Case of Conscience, but of Grammar;) and they also give the same expressions to God himself, when yet they intend to honour him as we do.

As for giving and receiving Honour, let them ex­amine themselves, Whether they be not desirous to be well thought of, well esteemed of, when they think they deserve it? Whether themselves can take it well, to be slighted and neglected by those of whom they de­serve well.

To advance ones own Righteousness, to be Righteous in ones own eyes, as the Pharisees were; and to stand upon our own Justification by the perfection of our own Holiness, is as proud and legal a Spirit as any, and the highest kind of Self-honouring. To have mens per­sons in Admiration, to value them as having any thing of themselves in them, is a carnal way of giving Ho­nour to men.

MEDITAT. IX. [...] Or, Publick Benefactors

ANother sort of Pretenders to a just Contempt of the World, and a predominant Love of God, are those Rich men of the World who [...] a great part of their Estates in Publick Works; Buildings, or Indowings of Churches, Schools, Hospitals, Work-Houses for the Poor, or the like.

This Charity is very Commendable, especially when we consider, how most Great Men spend their Estates.

But it's more highly Commendable in those that have Children of their own, and who in their Life­time part with so considerable a share of their Estates to Charitable Uses.

But yet even amongst these, the Love of the World may be found predominant. A Worldly Heart may be found not only amongst them that squander away their Estates prodigally, and all they have in Riotous Living, Luke 15. 13. But even amongst them, that bestow all their Goods to feed the Poor, 1 Cor. 13. 3. It was a plausible Argument that the Pharisees used to our Saviour, when they argu'd, That a certain Gentleman loved their Nation, because he had built them a Synag [...]gue. But I do not think it to be a concluding Argument, to prove the predomi­nant Love of God: For this, as well as Building and Garnishing the Sepulchres of the Prophets, may agree to an Hypocritical Generation.

How Plausible and Commendable soever therefore the Charity of these great Benefactors may be, yet if [Page 259] any such Benefactor design, and provide for the Cele­bration, and Perpetuation of his own Name, more than the Advancement of the Name of God, and the Propagation of Religion and Virtue in the World, he will be found ultimately to sacrifice to that great Idol Self-Interest, and not to God.

If any such Benefactor build up Churches of Stone, and at the same time, hate, demolish, or neglect the Living Temples of God, and love not his Saints above all o­ther men, it's but like the silly mockery of those whom the Gospel exposes to Contempt, that honor'd the Dead Prophets with many outward Shews, and in the mean time persecuted the Living to death. Or if any rob Peter, to gratifie Paxl; Build Alms houses, out of the Alms that they have kept back out of the gain of Oppression and Usury. It's possible a man may build and endow Schools for the Instruction of others, and yet himself remain in a state of Ignorance not caring to know, not so much as the necessary things that belong unto his peace. That a man may build Work-houses for others, and yet sit down careless and slothful in the matters of his own Soul, nor take pains to work out the salvation thereof. That a man may provide com­fortably for the future state of Widows, and Impotent in this World, and yet make no provision for his own Eternity in another, and so (if I may allude to the Apostle) be poor, whil'st he makes many rich; or at least, relieves their poverty.

All External Acts of Charity and Benificence, as well as of Devotion, are competible to the Animal Life, as well as the Divine, and may be acted over as plau­sibly to a pur-blind Observer, by a Self-lover, or a Lo­ver of the World, as by a Lover of the Father.

MEDITAT. X. Of the Pretenders to Righteousness.

AS the Righteous Lord loveth Righteousness, so certainly the predominant Lovers of Righteous­ness are Lovers of the Righteous Lord. Looking upon these, one cannot but love them at first sight, as it's said of Christ. This Righteousness is such a qualification, as without which no man can have the confidence to lay any claim to the Gospel Character of a good man. It seems to be so famous a Species of Vertue, that it is in Scripture Tropology put for Goodness or Vertue in general, as Fortitude was amongst the Heathens, Fortes creantur fortibus & bonis.

Sacrifices were of divine institution, and an honour­able way of mens drawing nigh to God; and rightly offer'd up, were very acceptable to him, yet Charity is prefer'd before them, (I will have mercy, &c.) and yet Righteousness seems to have the precedency of Charity it self. If the obligation to Justice be not stronger than the obligation to Mercy, yet it seems to have a priority, and requires to be first served, if there be a competition; for Charity it self looks like a kind of Felony, if it antevert Righteousness, being a giving away of that which is of right another mans.

But as there are many things call'd unrighteousness, which indeed deserve not to be so clamor'd against, (which I think will fall under some of my future Meditations) so I doubt there is a great deal that is magnified for Rightouseness that deserves not to be so celebrated.

For suppose one of these pretenders to Righteousness be never so exact in matters of dealing with his Neigh­bour, [Page 261] Just in matters of Bargain, Faithful in matters of Trust, Punctual in payment of Debts, Wages, Promises, if yet he be unjust to God in with-holding his Heart from him, to whom it is due, and enter­tain the World or Carnal Self, in the highest Room, there he is a Lover of the World, and not of the Father; as truly as a Wife is unrighteous, who allthough she does not waste her Husbands Estate, yet gives her self away from him, and opens her Bosom to a Stranger.

The Righteousness that will Denominate a Man a lover of God, must be in Conjunction with Faith, Meekness, Temperance, Charity, and Purity; If our Righteousness be not so, it's some Spurious, or Mechanical thing.

But is it possible that a Man should be thus exactly Righteous, and yet not a Lover of the Father?

Why not, That Self-love, the Lord of the World, may be the very Spring from which External Righte­ousness does flow, to be seen of Men, acepted of Men, to Maintain a good Reputation amongst Men, and to have a good Credit with them, was the best Principle from which the Righteousness of the Pharisees proceeded; which yet was as exact as most Men can pretend to, so exact, that they would not Cozen the Levite of a little Mint, or Cummin.

How many of these Righteous Men may we see every where, who not withstanding their Pretensions to Justice, make no Conscience of Robbing God of the Time which he has Consecrated for his own Service, and the Poor of that part of their Estates which God has Assigned for their use,

They are so Punctual in matter of Commutative Justice, that they Challenge any Man to say Black [Page 262] is their eyes, and yet all their Neighbours know them to be black mouth'd; which they shew by their pro­phane Cursing or Swearing, whereby they wrong God, or their Reviling Calumniations, Back-bitings and Detractations, whereby they wrong their Neigh­bour.

However Righteousness is a lovely Character and a Character of a Lover of God, yet 'tis very necessary we should examine well whether our Righteous Con­versation proceed from a Righteous Principle, whe­ther it be universal and permament, and whether it be accompanied with the Faith and Charity which go for the Constitution of it; or whether it be not superstitiously designed as meritorious of Favor and [...]riendship at the hands of God: If so, thy Righte­ousness becomes Unrighteousness.

MEDITAT. XI. Of Nonconformists.

LOrd what a dust is raised in this Nation about Con­formity and Nonconformity; let the Dew of thy [...]race lay it, before the Rain fall, and there come a Shower of Persecution to do it! Alas what pity it is that so many Men, so Wise, so Pious, and so Learn­ed, should so differ one from another, and that in a matter of so great Consequence; and yet all of them so doubtful; that they can scarce say themselves are in the right; or a least so modest, that they will scarce say the other is in the wrong. It is not so great a Controversy as was of Old, when the Question was, who were the Prophets of the Lord and who the Priests of Baal? and yet it is to be feared that God must [...]nifest himself by Fire before it will be determin'd.

Is it not strange and sad, That they that profess One (and the same) God, Faith, Baptism, should yet themselves not be One? Lord, How hast thou for­saken the Earth? How hast thou hid Truth from the eyes of men? How is the Spirit of discerning fail'd from amongst us! Here is utterly a fault amongst us somewhere, and a great one too; and yet be it where it will, it must needs be that many learned and holy men are guilty of it: For they are as shie to impute it to their Adversaries, as they are loth to assume it to themselves.

This indeed makes the Case less sad, but it makes it more strange. It is neither in my Skill nor Will, to en­ter into the Controversie between them; for it's very Nice, and I see no hopes of accommodating the dif­ference by any amicable Interposition or Argument. But what then? Shall I sit down and be satisfied, saying with my Saviour, It must needs be that offences come. Alas! This affords me no satisfaction, so long as the next words stand of equal Divine Authority, Wo unto that man by whom they come.

If I in the integrity of my heart only lament the breach, some stander by or other will be ready with the Midwise in the Story, Gen. 38. 29. to let flie at the one Party or the other, and cry, This Breach be upon thee; and in despight of them, either the Conformist or the Nonconformist shall be a Pharez in the House of Is­rael. What shall I do then? Why possibly amongst the one and the other, there may be found some that are Lovers of the World, more than of God. I will endeavor to separate these, the Vile from the Precious: And then as for the sincere Lovers of God, of what Persuasions soever, they will be sure to escape at the last, though it should be as by fire.

Now methinks, I may divide these disabled persons, as our Saviour did his Eunuchs into Three Sorts. First, Such as have made themselves Eunuchs for the King­dom, &c. Secondly, Such as are born Eunuchs. Thirdly, Such as are made Eunuchs of men: Nonconformists out of Judgment, by vertue of Education, or out of some Worldly Respects, or Carnal Principle.

The Ecclesiastical Eunuchs, that are such for the Kingdom of Heavens sake, do not fall under my Consi­deration. That they are such, themselves do averr; and their charitable adversaries are loth to suspect, nay, they are ready to say of them as the Pharasaical Scribes said of St. Paul, Act. 23. 9. We find no evil in these men, but if a Spirit or an Angel have spoken to them, let us not fight against God. We find no fault with the temper or conversation of these men; there­fore if they be thus perswaded in their Consciences, let us not oppress or persecute them, seeing the root of the matter is found in them. By what Arguments they come to be perswaded in their Consciences to be such, I need not consider. Themselves have pro­pounded them openly and plentifully enough, inso­much that all men know the men, and their Argu­mentations.

The 2d. sort therefore are such, as are Nonconformists by Education, (as it were from their mothers Womb) who thereby receiv'd a prejudice, before they could judge of things that differ. I do not know that there are any such, but 'tis said they are, and 'tis not unlikely, for we know what the former times were, and what Power, Breeding and Education has to form the Nations, and fashion the Opinions of Men. If these should hit of the right way, it is no thanks to them. However, not choosing it by a mature Judgment, but being fashion­ed thereunto by company and converse, it cannot be [Page 265] suppos'd that they act ingenuously or rationally. And if there be any that give no better account of their Nonconformity then this, that they were so bred and so taught, I think they themselves are Carnal, though the things they hold are never so Orthodox. It is a vain Nonconformity, as well as Conversation, that has no other gound but this, that it is receiv'd by Tradition from the Fore-Fathers. And it may truly be said they Worship they know not what, that have nothing to say for their way of Worship, but, Our Fathers Worshipt upon this Mountain.

They say there are of the Third, sort that are made Eunuchs of Men, that in their dissenting are acted as Carnal men, by obstinate humour, or worldly inte­rest. Some say they are proud and wilful, and con­ceited; some say they are idle, and therefore they cry, let us have our liberty, let us Sacrifice unto our God in our way. Some say they are obstinate and unruly, They regard not thee O King, nor the Decree that thou hast Sign'd. Others say they are acted by Worldly Interest, either the Interests of their Repu­tations, which by their levity they are loth to forfeit with the People; or their Estates, which are advanc'd and not impair'd by their sufferings. I confess some of these charges seem to be strange and almost incredible: Others are perhaps too true. God will judge their Hearts and Principles; in the mean time, I would they should know that God does not estimate any Man by his Professions, be they never so specious; nor his Opinions, be they never so Orthodox; nor by his out­ward Form, be it never so pure and refined. (It's easy, (I wish it be not ordinary) for man to be car­nal, in a fine Spiritual mode.

And I beseech you Sirs, lay it to heart; whosoever prefers Ease or Honour, Popular esteeem, the good [Page 266] Opinion of a Party, or an Opportunity of making himself and his Name great, before Unity and Order, before the Peace and Settlement of the Church, yea, or before his Liberty and Capacity of ministring in Holy Things, and Propagating the Gospel of Christ, is so far Carnal, and a Lover of the World.

Faction and Schism, and Sedition, are Works of the Flesh, as well as F [...]cteries, and bare Compli­ance.

The propagation of a Party, and the advancement of a Name, are a part of the World, as well as Fat Benefices: And where they are preferr'd before Peace and Charity, do denominate a Man a Lover of the World, as well as those where they are preferr'd before Truth: For God is Peace and Love, as well as Truth.

To run away from Ceremonial Uncleanness, and at the same time to run into Moral.

To be shie of White Garments, and yet free to en­tertain Black Passions.

To avoid the Sign of the Cross, and yet to live in the spirit of Crosness and Contradiction, is as foolish, as to be frighted at an Apparition of a Devil, and yet confidently to follow a real One in all his Works, as most men do. And it is so much the more foolish, as it odds Hypocrisie to the Folly.

MEDITAT. XII. Of Conformists.

WHen I begin to think of these, the words of the Prophet did occur to me, 2 Chorn. 28. which he spake to the Children of Israel, who purposed to keep under their Captive Brethren, Are there not sins with you, even with you against the Lord your God? For it is not my business to consider whether Confor­mity be in its own Nature good or bad, but suppo­sing Conformity to be good, to consider what Con­formists are, notwithstanding they are Carnal, and Lovers of the World: For as Nonconformity, with all its pretences of Purity, Truth and Simplicity, will not justifie the Humours or Schismatical Nonconfor­mist; so neither will the Regularity, Peaceableness and Decency of Conformity justifie the Carnal and Ill­principled Conformist: No more than the Honourable­ness of Marriage, will justifie them that go together like Beasts.

So far as I can apprehend or discern, there are three Sorts of Conformists:

Some out of

• Conscience,
• Carelesness,
• Covetousness.

Those that are Conformists out of Conscience, seem to be of two Sorts; Such as think that way in its own Nature the best, and do in their judgment chuse it, and think it reasonable to impose it; and such as are only persuaded in their Consciences that it is not evil, and that it is best for Peace-sake to submit to it.

I see plainly, that all good mens Consciences are not of one size, and I know no one below the Omni­scient that can exactly take measure of them. Both these therefore I leave to the Judge of Consciences.

But there seems also to be a number of the two latter sorts, whom all their Conformity will not pre­serve from the Censure of our Apostle.

That some Conform out of Carelesness, without making any question for Conscience sake, never having considered, or weighed the nature of the thing, but acting meerly upon a publick Conscience, is too appa­rent by that little or nothing that they have to say in defence of themselves, or this way, when they are op­posed in it; but with him in 2 Sam. 16. 18. Whom this people chuse, his will I be.

That some Conform out of Covetousness, will ap­pear at least by the confession of those, who in words at length have declared, That they were of mean For­tunes, and knew not how to live; otherwise they had no mind to it.

However they may glory in their Conformity, yet sure the Church has no cause to glory in them; for they are but a Company of prest Soldiers, and will either be easily Routed, or Run away. These love the World more than Truth, which they take no pains to discover; and the peace of their Consciences, which they take no care to preserve.

The Careless prefer the Custome and Example of Men, before right Reason, Judgment and Con­science; and though they should chance to hit of the right, yet they act wrongly. The Covetous prefer the Bread of Priests, before the Priests Office, 1 Sam. 2. 36. with the degenerate Posterity of Eli. It's fit indeed, that they that preach the Gospel, should live of the Gospel; but to preach the Gospel only to get a [Page 269] Livelihood or a Living, looks like Simony inverted; a giving of holy things, to get money.

The Heathen Satyrist laught at those Mag-pie Poets, who were instructed by the sound of their empty Guts; and taught Musick, by the chiming of their own Bellies: and I cannot see how these men are less ri­diculous, I am sure they are more presumptu­ous.

The Careless and Inconsiderate, though their Ob­lation should be of clean Beasts, yet at best do but offer the Sacrifice of Fools. The Covetous are either Inconsiderate, and so they fall on, and never say Grace; but, like Saul's hungry Soldiers, flie upon the Spoil, and in their Hunger eat without Discretion, Blood and all; or else if they entertain any sober thoughts, the love and cares of the World presently spring up and choak them. Whether are more excu­sable, it matters not, in a Case where both are inexcu­sable,

But this is plain, that where a doubt lies between Truth and Falshood, he that admits Worldly Interest for an Umpire to decide the Controversie, is a Lover of the World; and if worldly Considerations be the predominant Motives, let the matter he embraces be never so true, he is false to his God and his own Con­science in embracing it. The Profession of the Gospel is a good thing, and yet the Profession of the Gospel is a good thing, and yet the Professors of it that are acted by a carnal Principle, are nevertheless bad men.

As to both these, I will not say, that every Non­conformist is carnal, that will not part with his Life, upon the same account as he parts with his Liberty, or Livelihood; nor that every Conformist is carnal, who Conforms with some Regret, and had much rather no such things were required: yet surely they are farthest [Page 270] remov'd from the foul Character of Lovers of the World, whose Consciences are most strongly persua­ded, and who are acted by no interest but the interests of Truth and Righteousness, in what they do, or leave undone.

MEDITAT. XIII. Of the Education of Children.

THE Apostasie of Man, and the Depravedness of his present state, has made Education necessary, and yet at the same time very painful. He is not only an Asses Colt for Folly, but a Wild Asses Colt for Stub­bornness, and Untractableness; so that it requires a great deal of Wisdom to teach him, and as much For­titude and Patience, in enduring so to do. Both which render them very honourable, and much to be rever'd by Mankind, whom God has qualifi'd for this Employ­ment; and it is a pity but the best of Men were em­ploy'd herein, and the best of Encouragements were allow'd them. But (alas!) how few are there to be found in this Employment, that are worthy of it. Ma­ny that undertake to teach, have themselves never well learn'd; and many others that are appointed to culti­vate the Minds, govern the Passions, and form the Man­ners of others, are themselves so immoral, so passio­nate, so uncultivated, that it's pity they should be made Keepers of the Vineyard, when their own Vineyard they cannot keep. And besides these, there are many other Corruptions crept into this Honourable Employ­ment, which do most evidently denominate many of these persons Lovers of the World, more than of God.

What else are those Ministers that baptize Children into a Faith, which afterwards they take no care to make them understand?

What else are those Parents that make provision for the Bodies, and neglect the Souls of their Children? Or those Tutors, who bear the Names, and defray the Expences of their Pupils, but do not concern themselves about their Manners; they are indeed more properly Stewards, than Tutors. What else are those Tutors or Masters, that being entrusted to teach Youth, do either not teach them, or teach them in a degree that bears no proportion, either to what the Subject is capable of receiving, or what reward they them­selves do receive for instructing them? Or if they do skilfully and fully enough instruct them in Humane Learning, yet are careless of Divine, putting off that to the Parson, or crying, Oh in those things the Chil­dren must be taught of God. Alas! what fatal Conse­quences, what Ignorance, Error and Worldliness in Riper Years, is this Neglect the cause of! For by that time Youth has withdrawn its Hand from the Ferule, and its Back from the Rod, it's usually setled in the temper that it is resolved to be of, and so engaged in some way of Worldly Pleasure or Business, or other, as that it is prepossest, and has no mind or leisure to in­quire for the Law at the Priest's mouth, to hearken to his words, Charm he never so wisely. And what else are those Masters and Parents, who either out of Fond­ness with-hold Correction, or out of cruel Harshness bestow it too liberally; who take pleasure in Punish­ment, without respect to Amendment; or out of some base Principle, are Partial in administring Cor­rection?

Not that all different usage of Offenders is Partiali­ty; nay, rather, it would be Partiality to use all Of­fenders, great and small alike; nor is it Partiality al­ways to use unequal degrees of Correction to equal Of­fenders; Respect ought to be had to Constitutions both of Body and Mind, and perhaps some other Circumstances. That Dose may possibly kill one, that is not enough to cure another. The Husbandmen of Judea did not thresh their Fitches with a threshing In­strument, nor the Cummin with a Cart-Wheel; but the Bread-Corn they bruised, according as their God instructed them to discretion, Isa. 28. 26, 27, 28. But the Partiality that proceeds from Fondness, Fear, Flat­tery, Covetousness, or the like, and is not according to Justice, belongs to the Head of Worldly Wisdom, and is a Symptom of a worldly mind. Ireckon that Correction is a kind of administration of Vindictive Justice.

What do they prefer most think we, that will se­verely correct a piece of Playfulness, Idleness, Un­mannerliness, or it may be a piece of natural Slow­ness or Weakness; and in the mean time connive at a great deal of Ribaldry, Loosness and Prophane­ness.

In short, What ever Tutor, Master, or Parent, had rather his Pupil, Apprentice, or Child, were a good Scholar, or a good Artist, then a good man, that endeavors and glories in the former, more than in the latter, to him, of right, belongs the Black Cha­racter of a Lover of the World.

MEDITAT. XIV. Of the Disposers of Children to Callings.

WHen Children are grown up to a convenient Age, Parents or Guardians use to dispose of them to Trades or Services, or bestow them in Marriage.

They that dispose of them to no Employment or Calling, nor engage them in no Liberal Science, or Honest Study, whereby they may be serviceable Mem­bers of Church or Commonwealth, because they need no such thing to live by, and think it is accomplish­ment enough for them to be able to Court, to Com­pliment, to Entertain, to Game, like a Gentleman; are, in the judgment of Divines, ill Stewards of the Blessings of God, and sad Managers of so great a Ta­lent as Children are. And that they are severely ac­countable for such Carelesness, Cruelty, and In­justice.

But they that do not talk like Divines, do generally cry, That it is very Impolitick; for by learning No­thing, they come to learn two of the greatest Vices in the World, Luxury and Idleness; and in one of them, I had almost said all others, For what is it not an Inlet to? Besides, it is impolitick not to have some Employment, or Art, or other, to which one may have recourse in the greatest Extremity, which Extremity who knows but may befal him? It was well for the King of Syracuse, that he had a little more Learning than his Neighbors, that he might at least turn School-Master, when he was Un-King'd.

The Steward in the Gospel needed not to have be­taken himself to the Knavish shift of gratifying his Lords Debtors, if he had been well educated in his [Page 274] Youth. So that to educate Children in some Art or Science, is Pious and Politick; but yet the Piety of it is ordinarily and easily spoiled.

For what is predominant, think we, God or the World, with those Parents, who with meer respect to a Livelihood, or out of a more plentiful Livelihood, dispose of their Children to Imployments, in their own Nature unlawful; in the management whereof their Souls shall as certainly die, as their Bo­dies live. These do, in effect, bind them Apprentices to the Devil, and, as the Poet speaks, Propter vitam vivendi perdunt causas.

Perhaps it will be thought there are few such Im­ployments, but some there are sure enough, perhaps more than will be commonly confest. What shall we think of the Trade of those young Females, Alunt quae corpore corpus, as the Poet speaks; and of the care of those Parents, who, rather than not be Pan­ders, will mercenarily prostitute their own Wives, which are members of themselves; or deliver up their own Daughters, the Fruits of their own Bodies, to the Bodies of other men? I cannot excuse, but yet, me­thinks, I cannot but pity righteous Lot, and the old hospitable Gibeonite, who, to rescue their Male Guests, offered to expose their Females; Maidens that had not known Men, to the Lusts of the Sons of Be­hal.

For ought I know, it was in just judgment of God, that Lot was left to commit Incest with those Daugh­ters of his, whom he was so forward to prostitute to other men: But to play the Pander or the Pimp for money, is sure filthy Lucre, if there be any in the World; and to sell at the same time both Humane Souls and Bodies, must needs be the Merchandize of Babylon. What is predominant with those Parents or [Page 275] Guardians think we, who, although they do not dis­pose of Children into Callings and Imployments ab­solutely unlawful, yet into those that are apparently dangerous and ensnaring, and which a well confirmed Christian can scarce manage safely: Or commit them to the Tuition of ignorant, carnal, prophane Ma­sters, that can teach them nothing that is good, save their Trades; and it is ten to one, will teach them many things which are naught: Or that dispose of their Children as Servants, into such Families, where they shall never have either Precepts or Examples to lead them to Vertue, many Temptations and Inducements to Sin and Sensuality; and in the mean time Employ­ment only for the Hands, and Entertainment only for the Back and Belly.

Whether these People be acted by a worldly Spirit, or by the Spirit of God, is easie for any man, whose eyes are open, to discern. For do not they proclaim, that they prefer the Body, before the Soul; and meer Living, before Living well? Although this be not down-right destroying them, because the grace of God may miraculously intervene, and preserve the poor Children in the midst of Fire, yet it is no Thanks to these merciless Tyrants that put them in; for they de­vote them to destruction. I do not see but that they are as much guilty of Murder as David, and of a worse Murder than he (whom yet the kindest Divine that I have met with, would never undertake to ex­cuse) who, though he did not fall upon Uriah him­self, yet placed him in the Fore-front of the Battel, and then deserted him. And therefore the Spirit of God, the best Casuist, sayes plainly, That he slew him with the Sword of the Children of Ammon. And although these Parents do not themselves put out the eyes of their Children, yet if they dispose of them in­to [Page 276] an Enemies Countrey, and let in the Philistines up on them to do it; if they resign them up wholly to an ignorant, carnal, and graceless Society, they are as treacherous as Delilah, though ere while they were fond of them, and hugg'd them in their Bosomes, and dandled them upon their Knees.

MEDITAT. XV. Of Persons that Marry, and give in Marriage.

MArriage is now become necessary to the greatest part of Mankind, and is made warrantable, yea, and honourable too, by the Ordination of God. I have already allow'd its just praises to a Single State, (vide Meditat. 2.) and I hope there are many that live in that State, pure and undefiled. But to oblige our selves, or any that are under our power, so to live, I doubt proves a Snare to many, and perhaps an Inconvenience to all.

But besides those that vow Virginity upon a Religi­ous Account, there are a great many that prolong the Single State of their Children in despight of their In­clinations, upon a Worldly Account, in the grosfest Sense. And what can I think of those Parents, who knowing the Inclinations of their Children, of a just Age, Constitution, and Discretion, and having fair opportunities of Matching them comfortably, do yet constrain them to pass the Flower of their Youth, as the Apostle stiles it, and to stay for so many Hundreds or Thousands, before they will part with them. I know there are a great many shuffling Excuses; but to prefer Portions or Jointures, an Honourable or Wor­shipful Alliance, a particular Serviceableness to our Selves▪ or to our Affairs, before that Peace, Purity, [Page 277] Satisfaction and Contentment, which is in a desired Conjugal State, must needs be a Symptom of a Worldly Mind.

If these Parents do not behave themselves harshly and bitterly against their Children according to the Apostles Phrase (Eph. 6. 4.) yet I am sure they behave themselves unseemly towards them, according to this Phrase elsewhere.

It does not belong to my Meditations at this time, to shew the mischievous consequences of such restraint, whether Whoreing and Wantonness, inconvenient and pernicious Matching of themselves, uncomfor­table Melancholy, Diseases, and perhaps Death it self. But I am heartily sorry to find this Symptom of Worldliness there, where it ought least of all to be found.

The lord pity all those who never saw that they offended in this matter, till it was too late to see it! Of the like Character are all those Parents and Guardi­ans, who by Threatnings or other Severities, by per­petual Importunities, and Solicitations, do force their Children, for meer Worldly Respects, to accept of Matches against their Inclination and Approbation. If there can be any Ravishing of a Maid without De­flowring her, this is it; and it is the more abomina­ble, because it is Parents Ravishing their own Chil­dren. And we need not wonder to see so bad conse­quences of so bad premises, no wonder if they prove to Love where they Marry not, who were forced to Marry where they Loved not.

But of all kinds of violences, methinks Self-forcing is the most unnatural; and merely for the Love of Land or Money, to commit a Rape upon ones own Reason, Judgment, Affection, and Discretion, is next to Barbarous; nay, I question whether there be any thing in Barbarity like it.

It was good Policy, and is brought for an Example of good Oratory, Sic Sacrilegus, sic Fur, sic Fla­gitiorum omnium Vitiorumque Princeps, ac est bonus Imperator.

But how it should be good Divinity, or how it should ever be the language of the heart of any Di­vines, She is ignorant of the things of Religion, proud, carnal, vain, and many ways unsuitable; but yet she will make me a good Wife, for she has so much Land, or so much Money. That this, I say, should be the Language of any Christians heart, I should be loth to believe, but how shall I help it: For what pretence can I have for my unbelief, when I do see so frequent Examples before my Eyes.

Does not every Body, every day, see Men and Women professing Religion, Marrying, or Giving themselves in Marriage, to Mates that are little else than Enemies to Religion, plainly preferring the ad­vancement of their Estates, and Worldly Interest, be­fore their spiritual Advantages, and the comfort of their Souls, or indeed Lives either? Oh but they them­selves know no hurt by them, they have better thoughts of them; Love is blind. Would to God, Christian People would deal sincerely with themselves, and then let any of these answer and say, whether they run up­on Marriage or blind fold or no. If not, then they have either observed or enquired: And if both upon observation and enquiry they have found nothing very desirable, but the Estate or the Portion, I would fain know what is the predominant Motive. And to say Love is blind, is a woful shift; it is but a sitting down tamely, and being content with the Character of a Fool.

It is too true, That the Love of the World does so blind the eyes of Men, that they can see none of [Page 279] these Infirmities, Deformities, Inequalities, nor ill Consequences neither, that do plainly enough accom­pany or attend their Matching: but this does not ren­der them the more excusable, nor, methink, should it give them any ease.

It was a little Alleviation of blind Sampson's misery, grinding in the Prison, to think that the Philistines had put out his Eyes by Force: But for men to put out their own Eyes, and then cry, They cannot see; or expect to be pitied in their Drudgery, is utterly in vain. Their Bondage and Drudgery indeed renders them Pitiable, but the Blindnes, that is alledged for the cause of it, renders them ridiculous. But shall we think then that every Man and Woman is bound to seek after the best, and accept of none but the best Persons in Marriage?

I shall not trouble my self about this Captious Question: But sure I am, Goodness with every Lover of God ought to be a more powerful Charm, than ei­ther Wealth or Beauty. It is the best Match where they all meet, but that will not be always: However, if a man cannot have them all, he can tell which he is re­solved to have, and which he can be best content to want. This I am sure of, if it be not a mans Duty absolutely to seek the best Wife that he can get, it is much less his Duty to aim at the richest. I conceive the whole World of wicked Men and Women is justly divided into Unbelievers and Hypocrites, and I cannot but wonder that Men should think themselves bound by the express Commandment not to match themselves unequally with Unbelievers, and yet make no scruple at all of unequal yoking themselves with Hypocrites; and such I am confident God reckons all unregenerate Pers [...]ns to be.

I conclude this black List with those, who rather than not have Fortunes, will make their way to them by Felony, at one Blow breaking the Fifth, Seventh, Eighth, and Tenth Commandment. For ought I can perceive, the Marriage must be Lawful, before the Conjunction can be excused from being Adulte­rous.

And he that takes a Wife against the consent of Pa­rents or Guardians, and against the prescribed method of the Law, drinks stolen Waters, though he may say, (as I have heard Children) That he takes them as his own.

Nay, though Parents had no Right in the dispo­sing of their Children to Marriage, yet there is a shameful Violation of Commutative Justice, in steal­ing Fortunes, for which there is no Satisfaction given.

And indeed they that steal Fortunes, are common­ly such as are not able to buy them, or pay proportio­nable Jointures for them. But to what a height of Worldly Baseness does this arrive, when this Adultery and Felony are exercised upon Children, when their Infancy and Estates, which ought to secure them, are both instrumental to betray them. To ensnare the Child because she is a Child, is like robbing the Poor because he is Poor.

MEDITAT. XVI. Of Patrons.

HOW agreeable it is in a well-constituted Church, that meer Lay-men should have the power of presenting Ministers to Benefices, and what is the way in other Churches, or whether their way or ours be better, does not belong to my present Meditation. It seems likely to be attended with many Conveniencies, if the People of each particular Parochial Church should freely Elect their own Pastor: But what Incon­veniencies might attend that too in time, I cannot tell, and therefore I will not determine any thing about it. I do not apprehend it to be any where contrary to the Canon of the Scripture, That Presentations be made to Pastoral Charges as they are here in England, con­sidering the Constitution and Circumstances wherein we are: But that amongst these Patrons there is a great deal of Corruption, and many things that denominate them Carnal, and Lovers of the World is, too ob­vious.

Simony indeed, as our Law understands it, seems to be a Sin of Man's making, and I doubt Men deal with it accordingly; few reckoning their Consciences to be bound by it, otherwise than their Oath that they take against it, does somewhat straiten them; which straits they think they may safely use all possible shifts to be delivered out of, never mattering to be Casti, if they can but be Cauti.

But supposing it to be only forbidden by a Humane Law, yet the Reasons whereupon that Law is ground­ed, seem to be so just and strong, that the Law does oblige upon an higher account than its own. And ma­ny [Page 282] presentations will be found to be corrupt and car­nal in the sight of God, which do not appear Symo­niacal in the eyes of Men, or the sense of the Law. To be a Pastor to a Congregation and a Steward to any part of the Houshold of God, is certainly an Honourable Empolyment, and does require much Skill, Faithfulness, and Industry. To Feed, and Cloath, and Conduct Souls, is an Employment which the great God does not disown, neither does he refuse to be called their Shepherd, and the Stewards which he deputes must needs be so Able, Faithful and Painful, as to give each of his Family their Meat in due Season. It must needs therefore be the Duty as it will be the great Honour of all Patrons as far as in them lies, to prefer Overseers to the Flock of Christ, according to their worthiness and sitness. Of how great use to the Kingdom of Christ and the Salvation of Souls, the settling of such Pastors in Congrega­tions has been, and consequently how great an ho­nour those Conscientious Patrons are worthy of, who haue been the Instruments of their settlement, I can easilier contemplate with admiration, than tell to satisfaction. Who can with an heart unbroken, consider the manifold fatal Consequences of setting Unworthy and Unqualified Pastors over the Con­gregations of Christs Flock. The Consequences are no less than the very ruin of multitudes of Souls.

And what shall I think then of those Patrons, who never at all regard the quality of the person, but the quantity of the Gift? They remember sure the sin of Jeroboam, who made Priests of the lowest of the people; and therefore are resolved to run far enough from him, and make Pastors of the richest of the people. But their Covetousness is no less Carnal than his Prodigallity. They will not be so base as those of [Page 283] whom the Prophet complained, That they polluted the Holy Office for handfuls of Barley, and pieces of Bread; but they will not stick to do it for handfuls of Silver, and pieces of Money. There is no such Famine in Samaria sure, that an Asses Head should be so much esteem'd, and the Souls of Men be fed with Dung. No, No, the Famine is in the Appetites of covetous Patrons, who care not what silly refuse of men they Present, nor how they infect or starve the Souls of men, so they can but fill their own Pockets with the Shekels of the Sanctuary, with Gold Chymically Extracted out of these Leaden Priests.

There are a more wary Sort, that can make a shift to escape the Censure of the Law, who are yet acted by as strong a Worldly Love as these: That can match a Daughter or an H [...]ndmaid with a Presentation, say­ing to their Clerk, as Boaz to his Kinsman, At what time thou buyest the Field, thou must buy it also at the hands of Ruth.

Or if sufficient Security be given for the Resigna­tion of it, to see how grateful the Clerk will prove within that time, or to see whether by that time a Son or Daughter may not need it for a Portion, it makes the matter a little the more safe, but never a whit the more honest. For considering the great im­portance of this matter, whosoever prefers Consan­guinity or Affinity, Acquaintance, Importunity of Friends, before Learning and Piety, and Aptness to Teach, must needs appear to be acted by a World­ly Spirit, and to bear the black Brand of our Apostle.

Alas! How rare is this pure, sincere, ingenuous, judicious proceeding in this matter. How few Pastors are married to their Flocks, without the predomi­nant mediation of Friends, Monies, Importnity, [Page 284] good Turns received, or expected, Relation, or some such thing, which is Alien to the true Qualifica­tions of a Minister?

MEDITAT. XVII. Of Chaplains.

THE Employment of a Chaplain is accounted Ho­nourable, by vertue of the Relation that they bear to Princes, or Peers, or Persons of great Estate of Quality: But it seems to be more Honourable, up­on the account of the Relation th [...] they bear to the great God, whose Agents and [...] they are. For as the Pastors and Rectors of [...] and Parishes are accounted God's [...] even by Scripture Authority; so these [...] may well [...]e account­ed his Nuncio's or Envoys, and their duty, no doubt, is to deliver Errands from God, to them that are called gods, but must die like men. And they seem to have a greater advantage, and a fair [...]r oppartunity of do­ing Good, than their Brethren.

If Timothy, who, for ought I can perceive, was no Chaplain, was yet charg'd to charge the Great and Rich to be Humble and Religious; much more is it the Duty of these, who may have the care of their Prince or Patron, when the Bishop or the Pastor can­not. And to be the Instrument of converting one Prince and his Court, yea, or one Peer and his Fami­ly, to the serious and diligent Service of God, of how great Honour and Use would this be! Oh that all our Chaplains would propound to themselves the Prophet Nathan for their pattern; and his success in bringing David to Repentance would be for their Encourage­ment.

It is not fit indeed to be so Clownish, as to say to Princes, Ye are wicked; but yet it is fit enough to say, Ye are the men, with Nathan; and with Elijah, Ye are the troublers of Israel. And the same Elihu says, It is not fit to give flattering Titles to men. I would fain know of these men, if they do not charge their Patrons, and warn them, who shall; and where their Blood will be required, if they die in their Sins?

I hope there are many upright men in this Relation in the World, who design not so much to live upon their Patrons, as that their Patrons may live to God; to sanctifie their Tables, rather than to be fed at them.

But if there be any that prefer Ease and Secular Advantage, before the Discharge of a good Con­science; that seek to be accepted of their Patrons, more than to approve themselves to God, their great Master, the Sacredness of their Function will not ex­cuse them from being Lovers of the World.

What then shall we think of those, That because One puts into their Mouths and Purses, are silent, and say nothing, or to no purpose, in matters that ought to be spoken loud and often, plainly and frequently; and so for a Bribe, betray the Souls of them, whom they are entertain'd on purpose to preserve; or, as the Text speaks, Transgress for a morsel of Bread. That stand by and see the Sinful, Sensual, Proud, Cove­tous, Prophane Conversation of their Patrons, and of their Families and Retinue, and never yet so much as once Expostulate with them, as Eli, Why do ye such things? Nor softly whisper in their Ears, Nay, my Brethren, do not so wickedly. Such a Chaplain was Amaziah, who prophesied at Bethel.

And what of those, that do plainly encourage their Patrons to Pride, Idleness, Excess, Oppression, and to a Formality and Indifference in Religion; persua­ding them, that so much Strictness and Exactness does not become their Quality; magnifying an Half-faced Devotion for perfect; and that for a very good Deed, which they know is done by halves?

And what of those, who run into the same Ex­cess of Riot, the same Sensuality, it may be in­to the same Prophaneness too, for Compliance-sake, and to humour those upon whom they have de­pendance?

Such a Chaplain was the young Levite of Bethle­hem Judah, who, for a Suit of Apparel, and about Twenty shillings a Year, and his Victuals, did not stick at any Idolatry that his Master Micah was given to, Judges 17.

In any way to prefer Self-Entertainment or Advance­ment, or the Humouring, Pleasuring, or Gratifying of Men, before the Exercise of Grace, the using of a good Conscience, the Reformation of Sin, the Pro­motion of Godliness, and the Advancement of the Glory of God, is a Symptom of a Worldly Mind; though it be found amongst Pastors of Congregations, or Chaplains of Families.

MEDITAT. XVIII. Of Judges and Magistrates.

THE Great Judge of the World has deputed here and there some amongst men, to be his Vicege­rents in the Administration of Justice. This certainly [Page 287] renders their Employment very Honourable, and he is a very bold and wicked man that dare contemn so much as the Reflections of the Authority of God, or the Majesty of Heaven, at what Rebound soever. But as this Relation renders them Honourable, and a sort of Gods, or Sons of God; so it does engage them to the greatest Purity and Impartiality imaginable, lest they bring a Reproach upon their Lord, and the sons of Belial take occasion to invert the Proverb, and say, As are the servants, such is their Master. The Truth is, They that are Imitators of the Divine Puri­ty, Justice and Goodness, are in a far better sense the Sons of God, than they that only act in the World by his Commission. For how far soever the inferior mul­titude are bound to obey them, it is evident that the God, whose pure Eyes cannot endure to behold Iniqui­ty, does not farther own them for his, than as they act by his Authority, that is agreeably to his holy Na­ture, and just Laws. I wish it were generally look'd upon as a Traiterous Position against the Majesty of Heaven, that any man may act contrary to his Nature and Laws (which is a taking up Arms against him) by his Authority. Nay, the Commission of these men is so far from Patronizing any of their Iniquity, that I doubt not but that they that pervert justice, and act Violence and Cruelty in his Name, shall be destroyed with a double destruction, and be twice condemned; once for being ungodly Sons of Men, and again, for being ungodly Sons of God.

If a Righteous King will hang a Man that commits simple Murder, he will not fail to hang and quarter him who commits Murders and Mas­sacres, and produces his Commission to justifie the same.

Now amongst these Grandees of the World, it may be suspected that there are many Lovers of the World more than of God.

What else are all they, that either injuriously invade the Subjects of other Princes or rigorously rule over their own, forgetting that themselves have a Master in Heaven.

They that prefer the Gratification of their own Lusts, the Advancement of their own Names, the Inlargement of their Dominions, or Treasures, be­fore Truth, and Charity, and the Peace and Well­fare of the People committed to them, are of this Breed.

They that abuse their Authority, either in Esta­blishing Iniquity by Laws (which is a setting of Gods Zeal, the Sacred Sanction of a Law, to a thing con­trary to his own Nature and Word) or ordaining Severe and Ruining Penalties against light offences (which is a prostituting the Authority of Heaven) or by making Laws on purpose to make men offenders, not caring whether they be broke or kept, so them­selves may but have either the Pleasure or Profit of exacting the Penalty; which is utterly unlike the Government of God, all whose restraints and threat­nings do principally aim at the Good and Happiness of his Creatures, belong to this Head.

And what else are all they that accept the persons of men in Judgment, or in the Execution of Laws; that set Justice to Sale; that either defer or destroy the Cause of the Poor, because he is Poor; or acquit the Guil­ty, because he is Rich, because they fear him, or love him, or are A-Kin to him? Is not this to prefer Worldly Respects and Self-Interest, before Righte­ousness; and the World, before God. Let God him­self be heard speaking to these men, who are so kind [Page 289] to Benhadad, because he is their Brother forsooth: 1 Kings 20. 42. Because thou hast let go out of thy hands a man whom I appointed to utter destruction, &c.

And what else are they, who in the Execution of Justice, are acted more by private Displeasure, than Zeal for God or Righteousness; who under the cloak of Law, do gratific their own Sentiment, and, like Justice Jehu, revenge their own Quarrel, and serve their own malicious Inclinations, whil'st they pretend to be zealous for the Law, or for the Lord.

MEDITAT. XIX. Concerning Arbitrators, Electors and Jurors.

WHen I consider the angry and malicious Natures of Men, who are so apt to take Offence at every small Matter, and so desirous to be revenged on the Offender; and the Latitude of the Law, that makes so many things Actionable, (notwithstanding the late Limitation about Petty Trespasses) and the incredible multitude of men Learned in the Law, or Learners of the Law, many of which are very ready to foment Discontents, and promote Trivial Suits; together with the sinful Concomitants, and fatal Effects of go­ing to Law, I cannot but think the Employment of Arbitrators exceeding necessary, and highly com­mendable; and I would commend it above all Worldly Business, (though possibly it may deserve a better name) to persons of good Educations and Under­standings, Estates and Leisure; who commonly squander away their time to no purpose, or to bad ones, because, forsooth, they have nothing to do. In good earnest, I think, that a Studiousness to pre­vent [Page 290] or compose Differences amongst Neighbors, a [...] tender Care to preserve or restore Peace and Charity, and Good-will amongst men, and Wise Endeavors to prescind the Expence of Estates in Law, does argue a Mind Divinely disposed, a truly Noble and Generous Temper, and is an Employment near of Kin to the Errand of the Son of God—On Earth Peace, &c.

And because it is a thing so excellent in its own Na­ture, and commonly attended with so great Difficul­ties, Dangers and Obloquies, it hath pleased the great Lover of Mankind, the Arbitrator between God and Man, to give us the greatest Encouragement imagi­nable to it: Mat. 5. Blessed are the Peace makers, for they shall be called the Children of God: And well they may, for he is the God of Peace, and his Name is Love.

But (alas!) with how little Purity and Integrity is this excellent Employment manag'd; what Invasions has the Worldly Spirit made upon it, and what Defile­ments has it mingled with it?

The good King of Judah, I remember, bad his Judges remember, That they were to judge for God, and not for man, 2 Chron. 19. 6. But I doubt our Arbitrators, many of them, are of a different Party, and Arbitrate for Man, and not for God; I mean, ei­ther for themselves, or for their Friend, and not for Truth and Righteousness.

Are not they Lovers of the World more than of God, who suffer Justice to be perverted, and consent to the Crushing and Oppressing of a Righteous Cause, meerly to gratifie the Humor or Importunity, or to conciliate or maintain the Favor and Friendship, of the Person that chuses them? Are not they very gross, who invert Moses, forsaking Israel, and favoring Egypt, as having an Eye to the Recompence of Reward? He [Page 291] was a corrupt Judge, who, although he received none, yet looked that money should have been given him of Paul. And how remote soever this may be from Po­pular Observation, yet God, who takes notice of the Hearts of men, does discern this very covetous Cast of the Eve; and if the Respect to the Recompence weigh down the Respect to Righteousness, he will sentence this [...]alaam for a Worldly Arbitrator, for having so much as a mind to be unrighteous, though, perhaps, he cannot, or dare not shew it.

How many of this Breed there are I know not, I suppose few or none will confess it, but I doubt the God that judges impartially will find many: And the number of those that live upon this Trade, and get as much by making Peace, as other men do by mana­ging Suits, does too plainly declare before men that there are too many.

But besides these, I have observed many, that not sincerely regarding the merits of the Cause, improve all the cunning and knackish Skill that they have, in the Niceties of Law, to baffle or ravel, or invalidate the just Cause of their Opponent; and without any respect to Right or Wrong, account it their Honour to stand up stifly for the Person that chose them, and to speak and wrangle much in his behalf, meerly that they may get the Name of Faithful Arbitrators, and may be thought not to lose the day, without having taken much pains to get it. Nay, some I have known, so Faithful (forsooth) to the Person that chose them, that they suffer themselves to be bound up, and enga­ged not to yield a [...]ot fur [...]her th [...]n he shall give them leave, though Righteousness, or the reason of the thing require never so much. Rare Faithfulness to their Friend indeed, but shameful Unfaithfulness to God and their own Consciences. He that accepts of [Page 292] the Office of an Arbitrator upon these terms before­hand laid down, betrays a great meanness and vanity of mind; and he that acts by these terms after­wards, betrays a great deal of Cowardice and Fal­sity.

It seems not very improper to this Head, to think a little of Electors, who by their Votes and Suftrages are concern'd to chuse Officers, Magistrates, Mem­bers of Parliament, or the like. For these Electors are a kind of Arbitrators, determining the Case be­tween Competitors.

This is a Business of great Importance all will con­fess, as upon which the right observation of Laws, and administration of Justice and Judgment, and conse­quently the welfare of a Kingdom does much de­pend.

To have no Regard to the Qualifications of the Person to be Elected, but to Vote at a Venture; to Vote for him that speaks first, or comes next, with­out any Regard to his fitness for Counsel or Business, is a Point of great Folly.

To be led by the predominant consideration of Re­lation, or Dependance, or to be acted by Humor or Pleasure of other men, or by a respect to private Thanks, or Rewards, or Entertainments, not re­garding the just Qualifications of a Person fit to ma­nage such Employment, seems to add Baseness to the Folly, and argues a mind preferring Private Conside­ration before the Publick Good, that is, the World before God.

Neither is Slavish Fear a less Worldly Principle. The poor Heathens are to be pitied, who worship the Devil, for fear he should hurt them: But to advance men whom we suspect to be of a hurtful Nature, into a Capacity of hurting us, for fear of being [Page 293] hurt by them, is a Nonsensical Folly fit to be chastened.

If I should under this Head, take occasion to reflect upon the Generality of Jury-Men at Assizes and Ses­sions, it would make this Meditation bulky and bit­ter: For all of those that proceed not according to Evidence, that act not from Judgment and Con­science, that knowingly favor the Nocent, through foolish Pity, base Covetousness, Worldly Love, or Slavish Fear; or oppress the Innocent, because he is Poor, Friendless, Speechless, a Stranger, or an Enemy, do proclaim themselves to be Lovers of the World, more than of God. And, O Lord, how loud is this Cry! It reaches to the ends of the Earth, and goes up to Heaven.

MEDITAT. XX. Of Landlords and Tenants.

THe Holy Psalmist somewhere sayes (Psal. 115. 16.) The Heavens are the Lords, but the Earth hath he given to the Children of Men; which is not to be understood according to the sense of the prophane Poet, Jupiter in Coelis, Caesar regit omnia Terris, as if God had thrown the Earth out of his Hands, and would take no more care of it, or had committed it wholly to the Arbitrary Government of men: For still it is true that, The Earth is the Lords; and how­ever he have granted the possession of it to men, yet himself still keeps the Propriety, and the Rich are his Tenants, and the Poor his Under-Tenants. Now amongst those children of men to whom God is said to give the earth, some have so little a portion of it, that they may say with him that was rich, but for our [Page 294] sakes became poor, That they have not where to lay their heads; or at best they can challenge no more of the Earth for theirs, than where they may lay their dead bodies. But yet in this unequal distribution there is no iniquity neither: For although God dividing the Earth amongst Men, do not proceed by the Law of Gavel-kind; yet he has made provision for his poor Under Tenants, having charged his Landed Tenants, (which we more improperly call Landlords) to see that they be not starved▪ nor so much as opprest. It is true and proper speaking to say, that God has appointed the rich, all the rich to be Overseers of the poor, and has declared that he accounts them his ene­mies, whosoever are not their friends.

If any of you have this worlds good, and see his brother have need, and shut up his bowels against him, how dwelleth the love of God in that man, 1 Joh. 3. 17? God has not left it at the liberty of the rich, whether they will administer to the poor or no, but has as much oblig'd them to charity towards them as to Justice towards one another: And it is not to be doubted but that the poor have as good a right to some part of our Estates, as we have to the rest. And for ought I know this may be one Principal reason of that saying of our Saviours (call it Prophesy or Promise) The [...] have always with you, that there may be an opportunity for the exercising of Charity, and that they that have Mammon may not want a way of doing good with it, and making themselves friends of it. If it be so, that the first Worldly Blessing is to be Rich, I think the next is that there are Poor about us.

The noblest use that can be made of riches is to give them away (according to that Golden Sentence that it seems our Savior was often wont to use, Beatius [Page 295] est dare quam accipere;) And I am sure the properest Object of Giving, are those that have Little or No­thing of their Own.

But who can persuade the Mammonists of this world, that this is good Divinity? Alas, how few live and act as if they believed it! Oh wretched and barbarous Guardians, that in stead of putting on Cloaths upon the Naked Skin, pull off the Skin from the Flesh; that live in all manner of Pleasure and Wantonness, spending profusely upon their Lusts of Playfulness, In­temperance or Uncleanness; and in the mean time Ex­act the Money of their poor Tenants, whereby these Provisions may be made for the Flesh.

How dwells the Love of God in that Man, whose Hounds and Horses, and it may be Whores too, are Fat and Fair-liking, and in the mean time his poor industrious Tenants, and their Children, so nearly re­lated to their Landlord, are almost ready to perish for want of Bread. The Poor in general, as Men, are nearlier related to us by the Law of Nature, than Dogs and Horses; as Christians, they are still nearer A-kin to us; and as Tenants, seem to be related to their Landlords in a Political Capacity, and to be, as it were, of their Family. For who can think otherwise, but that God in distributing the Kingdoms and Lord­ships of the Earth, intended that Kings should take all their Subjects to be their Children, as to Paternal Care, and Landlords should esteem their Tenants as their Ward, and constituent Members of their Family. In the distribution of the Holy Land, God gave no lot to Levi, whom yet he loved as well as any of the rest, intending that the Levites should be maintained at the Charge of the respective Tribes amongst whom they resided. It is partly thus in the distribution of the World; where God could easily have made provision [Page 296] of Land for every man, and have made all the Inha­bitants of the Earth Freeholders; but he has past by one Tribe, even all the Poor of the Earth, on pur­pose, as it seems, to employ the Care and Charity, and Pity of their Brethren about them. It is a reason­able Maxim in Law, Cujus est lucrum, ejus est dam­num; That he that receives the Gains, should bear the loss, according to the Custom of the Holy Common­wealth, that he that bought the Land, should also charge himself with the Widow, and content to have Ruth for his Wife: so should every man who in­herits or purchases a Lordship, consider with what stock of poor Tenants it is charged, and take care that by some honest means or other they be main­tained.

But how dwells the Love of God in those Landlords, who never considering the Charge that God has laid upon them, nor the Relation wherein their Tenants stand to them, exact the utmost worth of the Land, by their good wills allowing nothing for the labor and pains of the Tenants, nor for their Hazards nor Los­ses neither. It is a Prerogative competible to God alone, to do what he will with his own: For all men are Stewards, and ought to eye the Will of God more than their own. It is true indeed, every Landlord may, yea, and ought to make the best of his own: But then if it must be considered in what sense his Lands are his own, (sure I am they are so his own, that he must give an account of the management of them to a higher Landlord;) And it must be considered what it is to make the best of ones own. He makes the best of his Estate; Not who improves it, and racks it to the utmost Penny; Not who studiously adds Land to Land, and Lordship to Lordship; Not he who lays up Goods and Monies for many Years: But he who puts [Page 297] his Estate to the best Use, and improves it to the best Ends; that does most glorifie God with his substance: who loves to give, rather than to receive. Go now Gentlemen, and in God's Name make the best of your own.

And how dwells the Love of God in those Land­lords, who purchasing or inheriting open Lordships, (where from Generation to Generation many poor Fa­milies, partly by their Labour, and partly by their Right to Commons, have lived comfortably) do in­close them to their own proper use, without any just respect to the meaner sort, that have some small in­terest there, or any charitable respect to the poorest of all; and so drive those away from them, whom Christ has foretold they should always have with them. Job speaks somewhat Rhetorical of the First-born of the Poor, whom he would have disdain'd to have set with the Dogs of his Flock; this is, he would not have them his Shepherds. But these men, by a barbarous Metamorphosis, turn the Poor of the Land into Dogs of the Flock, a Shepherd and his Dog supplying the place and employment of many Families. It was a grievous Complaint when they cry'd,

The Complaint is as just, though the Poetry be not so good,

And how dwells the Love of God in those Land­lords, who, when by their severe Usage they have made their industrious Tenants poor, or when some ex­traordinary hand of God hath touch'd them, and made [Page 298] them uncapable of punctual payment, presently cry, Let all that they have be sold, and payment made; of cast the ins [...]fficient Tenant into Pris [...]n, let him not come out thence, till he have paid the utmost far [...]hing; and let his Wife and Children seek their Bread in d [...]s [...]late places, or starve the wh [...]le. Good God, thou hast not dealt so with prod [...]gal Mankind, who have spent their prim [...]ive substance and stock in riotous living, and by their own faul [...] reduc'd themselves to Husks, but [...]st provided a Ransome for them, and put a fresh Stock into their hands to trade with. And what mercy can be expect, who shews no mercy to his F [...]ll [...]w-servant? He shall have judgment without mercy, &c.

But on the other hand, as Landlords do too fre­quently offend through Pride, Luxury, Covetousness, or Cruelty; so the Tenants, through Idleness and Kna­very, do no less demonstrate themselves to be Lovers of the World, more than of God. It seems by the Pro­phet Malachi, That God himself may be Rob'd; sure I am, Landlords are often defrauded; and many by the Idleness and Carelesness of their Tenants in not paying their Rents, or by the Greediness and K [...]avery of their Tenants, in impoverishing and dilapidating their Lands and Houses, are very much wronged, and per­haps by frequent such Abuses, straitned, and made less capable of paying their Debts, keeping Hospitality, or befriending their other industrious Tenants that de­serve well. For the Poor to oppress the Rich is not so usual, but it is as certain a Symptom of a Worldly Mind, as for the Rich to oppress the Poor.

MEDITAT. XXI. Of Tradesmen.

SOme are of Opinion concerning Trades, as the Apostle speaks concerning the Law, 1 Tim. 1. 8. That they are all good, if a man use them lawfully: Which, for ought I know, (if it be meant of the Trades that are allowed by Law, concerning which the Law has made Rules, and to which the Law has annext Priviledges) is very true: But yet these two things must be confest, That all Trades are not alike self and laudable; nor may every Age and Temper be committed to any Trade indifferently.

Tradesmen are a very substantial and useful part of a Nation; and their way of living, seems preferable to the living of Gentlemen or Husbandmen; as requi­ring more Industry than the former, and more Inge­nuity than the latter. The All-wise God doth instruct them to discretion: Beza [...]l and Aholiab did receive the Spirit of Architecture from him, as well as Saul the Spirit of Government. But yet, as if they were not beholding to him, how great a part of them do prefer the World, that great Anti-Deity before him. So do all they that make the getting of Wealth, and the raising of themselves, or their Friends or Chil­dren, to a singular and unwieldly Greatness, the main and highest end of all their Occupations; little or no­thing respecting Charity to the Poor, or the Good of the Publick.

And so do they, who by making false or unservice­able Wares, put a Cheat upon Mankind, and elude [Page 300] the Necessities of the World, instead of relieving them. What can be more directly a preferring of Pri­vate Gain, before the Publick Good?

And so do they, who by Lying, or Equivocati­ons; by dark Shops, or false Weights or Mea­sures; or by a Yea and Nay Simplicity, impose upon the Credulous or the Ignorant; who seek to buy cheap, by unjust disparagement; or sell dear, by undue commendation.

So do they, who take Apprentices, with promise to instruct them in their Mystery, and upon terms that may well challenge it, and yet through Ignorance or Idleness, or Jealousie, do not do it, or do it by halves: or else through Covetousness, employ them and spend their time in Services and Offices Alien to their Vocation: so that at the end of Seven Years Ap­prenticeship, instead of being skilful enough to set up of a Trade, they only understand how to dress an Horse, or tend a Child, better than they did at first.

And indeed all those Tradesmen are Lovers of the World, more than of God, who do not sub­ordinate their Trading to the Glory of God, Gain to Honesty, and their Private Inriching to the Publick Weal. That are more sollicitous to secure and advance their Worldly Callings, than to make their Calling and Election sure: And take more pains to work out their Fortunes, than their Sal­vation.

MEDITAT. XXII. Of Inn-Keepers.

I Have no mind to consider the Popular Objections that are made against the very Employment of Ta­verners and Inn-Keepers. For although perhaps it is not proper to call it a Trade, yet the Employment seems to be ancient, and, as the World goes, is necessary, and rightly managed, may be honest enough. The Ex­ample of Rahab, who seems to have kept an Ale-House in Jericho, a long time ago, justifies the An­tiquity of this Employment; though I confess the Example of Rahab the Harlot, does not add much Credit to it. If any Body be so witty, as to say the Hebrew word Z [...]nah, and the Greek word [...], do signifie an Hostess, as well as an Harlot; I will not from thence infer, That an Hostess and an Harlot are Synon [...]ma, and that therefore every Hostess is an Har­lot: Yet this confusion of the Signification of Words is apt to engender a foul suspicion in men, and there­fore I think for their Credit should not be much talk'd of: But if we allow the Antiquity of this Employ­ment, I cannot see what considerable Service it will do them; for it seems that Harlotry, and many other bad things that I could name, are as old as it.

But be it Ancient or New, it is now become neces­sary in several Respects; though perhaps not so neces­sary in some others, as the Inn-Keepers would have it, and many Guests do make it. I say it is now become Necessary, as Men are now adays: For in the Primi­tive and Purer Ages of the World, the kind and ho­spitable Temper of men seems to have superseded this Employment, and to have well supply'd the want of [Page 302] it. It is not likely, may some think, there were any Inn-Keepers upon the Road, when Abraham, Isaac, and Jacob, Travell'd from one Nation and Kingdom to another, and no man wrong'd them, Psal. 105. 14. Nor any Ale-house in Gibeon, a great City of Benja­min, when the L [...]vite and his Concubine had like to have lain in the Streets for want of Lodging: But yet there might be for all that; and for ought I know, those properly hired Inns where Jacob's Sons lodged, when they were fain to go as far as Egypt to Market; And M [...]ses, when he Travell'd to be their Deliverer out of the same Egypt. But be this matter as it will; however kind and hospitable the first Ages of the World may be supposed to have been, and these last Ages are commanded to be, Hebr. 13. 2. we find it necessary now, to as many as go abroad, and cannot carry their Houses and Provisions along with them, that there be appointed places of Entertainment, where they may buy the things which otherwise they must want; and hire Lodging, or else lie out of Doors.

I confess I do not well know, what, in the Sense of the Law, is called, A Laudable Vocation; but I doubt not but that this Employment, abstracted from all the ill manners of men that have corrupted it, is, in its own Nature, warrantable and honest. The Lusts of Man have mingled themselves with the best and purest Employments upon Earth, no wonder then if they have brought a Blame upon this. The Blame indeed is more general in this than in others, but yet it is to be hoped not Universal neither. For if we except these that follow, and such like, for Lovers of the World, more than of God, the rest may pass for cur­rant Christians. I mean,

Such as are Inn-Keepers out of Covetousness, that have other Estates, or convenient Ways to maintain [Page 303] themselves and their Families comfortably, and yet will adventure to live in an Employment so full of Snares and Temptations to Sins both of Omission and Commission. This seems to conclude a greater Zeal for Earth, than Heaven.

Such as are Inn-Keepers out of Luxury and Intem­perance; not so much to accommodate the Necessities o [...] other men, as to pamper their own Lusts. Who live in that way, meerly because they have made it their Element, and must be Inn-Keepers, to keep themselves out of Inns. These make not Provisions for the Necessities of Nature, but for the Flesh, to falfil it in the lusts thereof.

Such as are Inn-Keepers our of meer Idleness; pre­ferring a Life of Temptations and Snares, before a Life of Pains and Labour; venturing their Salvation, to save their Bones.

Such as over-value their Wares, and observe no just proportion between the worth of the Thing, and their own Gain; that care not how much they get for how little.

Such as over-reckon their Guests, demanding mo­ney of them for that which they never had, only be­cause they think that they cannot tell but that they had it.

Such as draw in and inveigle men to spend their money, preferring their own Gain before their Neigh­bours Time, or Business, or Family: Or if they do not draw them in, yet draw them on, by one Wile or other, to pend more Money, or consume more Time than they ought or would: Is this to love ones Neigh­bour as ones Self?

Such as care not to what Excess or Intemperance they serve their Guests, but will either put their Bottle to their Noses, or will never with-hold it, though they [Page 304] have drunk never so long, or so largely, so long as they see the Shot will be paid; that add Fuel, when they see that men are already on Fire.

That make no difference between Day and Night, nor between one Day or another.

Such as either seek to please their Guests by prophane and filthy Speaking, or are afraid to displease them by offering any Restraint or Reproof. To sit still, and be content to see Gods good Creatures abus'd, and Man, the best of them, abusing himself, and turning him­self into a Block or a Beast; to be content to hear God's Holy Name pro [...]ned and blasphemed with­out Reproof or Regret; and all this to make up a Reckoning, will make up a bad Reckoning at the last.

Such Hosts as will find Men, Women into the Bar­gain, if they will but pay well for their Drink.

Such Hostesses as set themselves to Sale, together with their Liquors; or by their wanton Behaviors inveigle the Silly to mispend their Time or Money.

Such as Cheat the King or his Commissioners what they ought to pay for, by the same Law whereby they enjoy any thing.

In a word, All such Victuallers, Inn-Keepers, Ale-House-Keepers, that prefer Gain before Godliness, Worldly Advantage before the Publick Peace, or the Peace of their own Consciences; That will expose the health of their Bodies, the salvation of their Souls, the order of their Families, to live Idly, Gainfully, Lux­uriously, are predominant Lovers of the World, and the Love of the Father is not in them. Go now Land­lords and Landladies, and comfort your selves in the Antiquity, Necessity and Lawfulness of your Employ­ment.

MEDITAT. XXIII. Of Beggars.

AT the first naming of this sort of People, it will be expected by some, That I should give them all a Pass, and pack them away to their own place. But I am not certain that one and the same place is assign'd to them all, and therefore it is best to consider awhile of them.

I think there is a Text somewhere speaking to this purpose, as if it forbad any Beggar to be in Israel: And I do well remember there is another, That fore­tels that the Poor shall never cease out of the Land. I think they may well be reconciled: There shall always be persons so Poor as to need to be provided for, and yet there ought to be such provision made for them that they shall not beg; so that it is rather the Sin of the Rich, than of the Poor, that there are any Beggars. There seems to be an express Law to preserve People from Begging: But I know no Law or Reason, that forbids People to Beg, that cannot otherwise live.

I know no promise that secures a Righteous man from being reduced to a state of Beggary, nor indeed no substantial Reason that will defend him; he may as well Beg, as be Banish'd Diseased, Martyred. But what shall we say to the Psalmist, who tells us, He never saw the Seed of the Righteous begging their Bread, Psal. 37. 25.

I remember I once urg'd this Text to a Beggar-Woman at my own Door, finding her to discourse Understandingly and Christianly, and to pretend to Religion; who premising a little Sigh, answer'd me very readily, True, Sir, the Psalmist does say so; [Page 306] but yet we know there was a time, when he hims [...]lf was forc'd to beg his Bread: And thereupon quoted the History of David's begging the Shew-bread of Ab [...]m [...]l [...]ch.

This Answer I laid to heart, and it made me kind to her at that time, and to think more Oharitably of that whole Tribe of Mankind ever since. For it is not only true, That David begg'd his Bread at that time, but it seems (as far as I can compute) that some Years of his Life were led in a Genteeler kind of Beg­gary. And I find those Divines that urge the promises of the Law to preserve the Righteous from Beggary, and will have David's experience in this Psalm to be accommodated to all Ages, are yet fain to come off and tell us, That all these Temporal Promises are to be understood, Cum Exceptione Castigationis & Crucis, saving to God the Prerogative of Correcting and Chasten­ing his People, how and when he pleases. For what­soever David saw in his days, the Apostle tells us of many in other days, whom the World was not wor­thy, that were yet Treated, as if they were not wor­thy to live in the World: And we see them in our days reduc'd to a necessity of living upon their Neighbors, and asking Relief too. That these are Poor, may not be their own fault, but their Maker's pleasure: That they ask Relief, is the fault of others, that will not relieve them without asking. And as for the Formali­ty of Begging, which seems to be most shameful, and of worst Report, I do not see, but that it is possible for a Good Man to be reduc'd to this also. The Blind and the Lame that begg'd by the way-side, and at the Gate of the Temple, had some of them so much Faith as to be healed: And if we could take a view of the Inhabitants of Abraham's Bo [...]ome, amongst the rest, we should find poor Lazarus as formal a Beggar [Page 307] as could be imagined, translated thither from the Rich mans Gates. How would such a sight make us wonder and say, with them in the Text, Is not this he that sate by the way-side, and lay at the Gates begging?

The wisest of men tell us, Eccles. 9. 11. That wise men sometimes want bread, and men of understanding are sometimes poor.

It is accounted a shame for men to Beg, but I think it is a greater shame to suffer them; and this shame lights either upon the Rich that do not relieve them, or the Magistrates that do not restrain them, if they be re­liev'd. The Law of England has provided for all sorts of Poor; either to employ the Able, or to relieve the Impotent: And yet, to the shame of the Execu­tioners of the Laws, we see that the Hedges and High-wayes are not compelled to keep in.

It is certainly a great Reproach to the Christian World, and especially to our Nation, that there are any itinerant and errant Beggars found amongst us.

All which will not excuse the Able that can work, nor the Impotent that are by Law provided for in any tole­rable manner, from being A-kin to him whose Cha­racter it is, that he compasfes the World about, and like an [...] Busie-body, continually walks to and fro therein.

Much less will it excuse that graceless Generation, the worst of Mankind, that beget Ceildren, only to lay them at other mens doors; I mean, that take no care to educate their Children in any commendable way of Living, nor put them to any good Work or Business; but as soon as they are a little rear'd, as if they were Heirs of the Universe, send them forth to seek their Fortunes, and to lay hold on that which comes next to them, as if it were their own.

MEDITAT. XXIV. Of Wagerers.

IN this Licentious Age, wherein men generally act Hand-over-head, and live Ex-tempore, not troubling their Consciences with any Cases, nor reducing their Actions to any Consideration, the practice of laying Wagers is grown very familiar to almost all sorts of men. I will not absolutely, without Exception, con­demn every Wager whatsoever. For some are so small, and the Winning or Losing them is of so little regard, the persons that Lay them are so unconcern'd, and free from Fear or Covetousness, and the end of them so in­nocent, as to determine some little doubtful Truth, or to give a little life and vigor to some honest, harmless At­chievement, and perhaps it is so seldom too, that there seems to be no danger arising therefrom.

But without Controversie, the common and custo­mary practice of Wagering is very unjustifiable, and ought, with the rest of the Symptoms of a Worldly Mind, to be exploded.

Such a Symptom I take all Wagering to be, that pro­ceeds from a covetous desire of getting that which is another mans, or is accompany'd with a vexatious Fear of losing our own. For Covetousness and distracting Carefulness are ever bad, and that cannot be very good, that is the proper, direct, efficient cause of them. If it be said, That in so saying, I condemn all Wagers without Exception, even the smallest, as being all attended with some degree or other of Covetousness. I think it is very falsely objected; for I know some men, now and then, lay some small Wager, which they are very indifferent whether they Win or Lose, nay, which they had rather Lose than Win,

Such a Symptom are all such Wagers that are laid for the abetting and encouraging of scandalous or sus­picious Actions or Sports. For if it be unseemly, and of ill report to men to run Races stark naked, or Women next to naked; to abett the same by Wagers, cannot be safe or seemly.

And such a Symptom are all such Wagers as impo­verish or weaken him that lays them it he Lose, or his Adversary if he Win. It is a very uncomfortable way of coming to Poverty, by losing great Wagers; and indeed it is a sorry, paltry way of getting Riches, to get them by Winning. Abraham scorn'd a far Genteeler way of enriching himself than this, by the Spoil of his conquer'd Enemies, that it might not be said, that the King of Sodom had made Abraham rich.

And such a Symptom are all such bold Wagers that are laid concerning Events that are purely in the hand of God, no room being left for second Causes to in­terpose, and make a humane Probability or Improba­bilty. This looks like a prophane piece of Sawci­ness: For how can mortal man intermeddle with the Counsels of the great God, to stint, limit, engage or excuse them, and be innocent? But I have known Wa­gers also laid meerly in stead of Arguments, when men have had nothing to say in defence of their Cause; and others laid concerning things, which can never be pro­ved or determined. And oftentimes they that are so forward to lay Wagers, will not venture to pitch upon a certain Judge who may determine whether they Win or Lose. These also are Symptoms like the former, only somewhat worse: For besides the Impiety and Impertinency, they argue a great degree of shameful Folly.

MEDITAT. XXV. Of Gamesters.

I Think it is generally concluded, That Exercise is expedient, and upon the matter necessary, for the health of the Body. Physicians contend for the agree­ableness of some Recreations in particular to some Constitutions, and so they alot Ringing to some, Shoot­ing to others, Hunting to others, and Bowling to others. I had rather believe these Artists, than dispute with them; though it seems that the end of all these Recre­ations may be attained as well by Riding or Walking. I shall esteem him a wise and temperate man, who is in­duced to these Recreations by no other consideration, but that of Health: But I fear there are few such.

Recreations are also said to be needful to the relief of the mind, which I will not deny: And yet so far as I can apprehend, the Variety of Business is the best Re­creation, and does as effectually relieve the mind, as any Sports whatsoever: For my own part, I would de­fire no better Recreation of mind, than to go from one Business to another, that should be within my call and compass; and then seasonably to lay down both the one and the other upon my Pillow. But whatsoever may be said in Vindication of some Sports, there are cer­tainly many others which cannot be justify'd; yea, and the Gamesters will be found Lovers of the World, and not of the Father.

Such Gamesters are they, who follow Sports in their own Nature unlawful, being against the Rules of Ju­stice, Temperance, or Modesty.

And such are they, who follow Sports in themselves lawful, unlawfully; that is, unrighteously, intempe­rately, or unseasonably. I reckon that they follow Sports [Page 311] unrighteously, who make a Calling of Gaming, and Recreation their Business, thereby either endeavouring to get other mens Estates, or venturing to lose their own. The nature of Commutative Justice requires, that when I receive that which is another mans, I part with something of my own that is equivalent, and bears some due proportion to it. Hereby the gains of Wagers and Gaming comes to be rank'd amongst other filthy Lucre, and may be matcht with the price of a Dog, or the hire of an Harlot.

And here, by the way, I cannot but stop a little, and complain of the Carelesness and Cruelty of those Pa­rents and Masters, who instruct, or encourage, or so much as allow their Children, Servants or Scholars, to play for money. Is not Covetousness a sufficient blemish to our old Age, but we must be inur'd to it in our Youth? Is it not Cruelty, to instruct Children to cheat and wrong one another, before they be in a capacity to make Restitution? Is the Love of money the Root of all Evil; and yet we take so much care to plant it, and that in the minds of those whom we pretend to preserve from Evil? It cannot easily be computed, how much idle, covetous, contentious, cozening Conversation is usher'd into the World by this kind of Education; nor how many mischievous Consequences there are of it. Oh that all that pretend to love the Father, would dili­gently watch against the introduction of the love of the world into the hearts of their Children by this means!

But besides those Gamesters that unrighteously get or spend Estates by Gaming, there are others, Lovers of Pleasures, more than Lovers of God; who spend their time excessively in Sports, pleasurably passing away their Time, which without Pastimes, hastens away apace; and which when it is past, cannot be call'd back, though one would give all the substance of his [Page 312] House to retrieve it. I know it is unjust to determine the same measure of time for Sports to all men; and I think it is unsafe to determine an exact measure to any man. But every mans own Conscience, if he examine it, can tell him, Whether he be a Lover of Pleasure, more than of God; whether he live in Pleasure; whether he spend his time, either more largely, or more gladly, in Sports or in Devotion, or good Bu­siness, or which he prefers or o [...]ghts in most. It seems to be angerly spoken by the Philosopher, Indignus est humano n [...]mine, qui vel unum di [...]m velit esse in volup­taribu [...], That he does not deserve the name of a man, who is content to spend one day in pleasures But if he was in earnest, as he seems to have been, I think it is highly reasonable, that the Professors of Christianity should be as serious and abstemious as any Heathen Philosopher of them all; and rather reduce the Un [...]m [...], into Unam Horam, than enlarge their Liberty. I wonder exceedingly what most of our Gentlemen, and many of our Scholars think of themselves, (if ever they think of themselves and what opinion they have of their own temper and inclination; who from Week to Week, spend more than a moiety of their days in Sports and Recreations, in needless Visits, im­pertinent Confabulations, and either in doing Ill, or doing Nothing, or doing that which is nothing to their purpose, nothing serving to their general or special cal­ling They cannot imagine sure, that by saying a Prayer, or reading a Chapter in the morning, they have purchas'd all the rest of the day to their own use; as the Jews got the remainder of the Fields, and of the Flocks, by offering up the First-fruits, and the First­born; or that by beginning in the Spirit, they have ob­tained a Licence to go on, and end in the Flesh. One would think it that a Christian Preacher should make [Page 313] as much Conscience of his time, as an Heathen Painter, and allow Nulla Dies sine Linca, No Day without a Line, to be a good Motto. It is certainly a weak Ar­gument, that because Men have good Estates, and need not Work nor Trade to maintain themselves, that there­fore God does require no business at all of them, but that their time is their own: And as for those that are in a Clerical Capacity, methinks the Children of this World (who act at a more industrious rate) should shame the Children of Light, or the Lights of the World, (let them call themselves by what name they please) out of that silly fancy, that because they have got a little Learning, therefore they need study no more; or because they can make a Sermon in one day of a Week, and preach it on another, that therefore the other five are their own to play with.

Amongst the Worldly Gamesters, the unseasonable make up as great a number, as the unrightcous or in­temperate. I reckon those unseasonable Gamesters, who purloin from the Lords-day, to bestow in Sports and Recreations. I will not enter into the Controversie about the Morality of the Sabbaths, nor the certain Right of Succession that the Lords day hath to the Holy Rest of the Seventh day; but I do believe that the Conscience of a good man is the best Casuist in this matter: And that every such man in the World doth think it reasonable to appropriate some certain time to the more immediate and solemn Worship of God; and that no such man will grudge a seventh part of his time to so good a matter, who gives him all the rest; and that there are many such men, who are so far from grudging God one day in a Week, that they had rather every day in the Week, and every Week in the Year, and every Year of their Lives, could be directly spent in the ser­vice of that God to whom they owe all they have, and [Page 314] in communion with whom (and therein I place the true Celebration of a Sabbath) their true and proper happiness doth consist. And I am of opinion with Mr. Hales, and many other good men, That Religion doth prosper or decay in Church, Family, or single Soul, proportionably as the Christian Sabbath is observed or neglected.

It seems that there are some Pleasures allow'd us in general, which are therefore call'd our own, Isa. 58. 13. which yet we are required to refrain from on God's Holy-day. And I see no reason he has to complain for want of Recreation on the Sabbath, to whom the Sabbath it self is the greatest Recreation: which I pray God it may be to all that pretend to a predominant love of the Father.

As for those Conscientious Sensualists, who use Sports on the Lords-day, to prove that they are no Jews; the end may be good possibly, but the method that they take, will, I doubt, indifferently serve to prove, that they are no good Christians neither.

Besides these, there are other Worldly Gamesters who indulge themselves in Sports and Pleasures, in a time of Publick Calamity or Danger; whom the Pro­phet Amos describes, (Amos 16. in the beginning) and God threatens above all sorts of men that I read of, except those that blaspheme the Holy Ghost, saying, That their iniquity shall not be purged from them till they dye, Isa. 22. 14. In short, It is the Character of true Israelites, that they cannot make merry when Je­rusalem is oppressed, Psal. 137. and by the Rule of Contraries, it is a Symptom of a Sensualist to nourish himself in a day of slaughter.

MEDITAT. XXVI. Of Debters.

SIN is properly a Debt; but to be in Debt, is not properly a Sin: If it were, what Consolation could be administred to them that were born in Debt, and continue therein sore against their Wills; to them that are engaged therein meerly by the Providence of God, or reduc'd thereunto by the Injustice or Oppression of men. But yet to be much in Debt, and that inextri­cable, is a very great Calamity, and especially burden­some to a just and ingenious mind; and yet more especially, if contracted by any fault or folly of his own. For if to lose Estates, and lay down Life it self upon a Publick or Charitable Account, be accounted Generous and Virtuous; to run into Debt upon such Account, ought not sure to be esteemed scandalous.

Solomon somewhere tells us, That the Borrower is Servant to the Lender. And indeed if there were no more in it, but this loss of Liberty, it would make that condition troublesome and uneasie: But alas it is attend­ed with many other mischiefs and dangers, which do still inhance the Calamity. The Precept therefore, of owing no man any thing, Rom. 13. 8. is given us in much mercy, and God does therein consult our ease, safety and quiet; as by commanding us to be chaste and temperate, and righteous, he does consult our health and credit. There are two Commands in the Text, To owe no man any thing, and to love all men always. The former seems a very hard Commandment to the Poor, and it is almost impossible for them to perform it: (Juvet idem qui jubet!) The latter is seldom (I doubt) performed by the Rich; whose Riches, for the most part, make them proud, disdainful, oppressive and [Page 316] covetous. The performance of the former seems to depend upon the performance of the latter: For how is it possible that the Poor should be out of Debt, if the Rich be not kind and charitable? But if all men did love their Neighbors as themselves, then it were easie to conceive that no man need ow any thing to any. What then, Does God command men Impossibilities? Does he with-hold Straw, and yet command his Ser­vants to make Brick? Does he send men naked into the world, and leave them destitute of all things, even of strength it self, and yet charge them neither to beg nor borrow, but to starve? No, this cannot be; we must therefore relax the seeming severity of this Command, by some favourable interpretation, and say, We must not wilfully and needlesly contract Debts, nor carelesly and un­justly continue in them. It is neither true nor charitable arguing, to conclude, That any Man is unjust, be­cause he is insufficient; no more than it was in the E­gyptian Tyrant, who concluded the poor People were idle, because they did not give in the wonted Tale of Bricks, when the Straw was deny'd them. As there may be great Charity, where there is but a Mite, or pos­sibly nothing at all given; so there may be true Righ­teousness, where nothing is paid. And it becomes us to imitate the gracious Nature of God, who accepteth men for Charitable, In whom he findeth a willing mind, according to what they have, and not according to what they have not, 2 Cor. 8. 12. And for Righteous, Ac­cording to what they can do, and not according to what they cannot. The consideration of the great Debt, which we all, even the most solvent of the Sons of Men, owe to the Almighty God, should make us favourable both in punishing and censuring those that are indebted to us; and our Short-sightedness and Fallibility should make us take heed we do not prove our selves unchari­table, [Page 317] whil'st we so liberally condemn other People for unrighteous.

But yet there is a contracting of, and continuing in Debt, which is very unrighteous, and a Symptom of a Worldly Mind. Such is that, when men by Riotous, Idle, or Extravagant Living, spend their own Estates, and reduce themselves to a necessity of being beholden to other mens. If it be Unskilfulness, Unadvisedness, Weakness or Oversight, it is uneasie to be born, and somewhat shameful to be imputed: But I dare not say it is wicked, because I do not know that any man is bound in Conscience to be unsurprizably and inde­featably cunning in the management of any Secular Affairs, no, though his Education have been in it.

Such is that, when men see the Languishings of their Trades or Estates, and that they are no longer able to bear the weight of their Expences, and yet will rather chuse to supply those Expences out of other mens Estates, than they will retrench them. Nay, for ought I know, Charity it self (commonly so call'd) may be to blame here; for paying to another man what is his, ought to take place of giving away ones one.

Such is that much more, when men make other mens Estates maintain their Lusts, their unnecessary Pomp and Grandeur of Living, their unwieldly Purchases or Portions, or any thing superfluous.

Such is that, when men either unnecessarily delay to pay their Debts, if they be demanded; or do not make satisfaction to their Ability for any Loss really sustain­ed, if it be required by the Creditor, which, accord­ing to the Reverend Bishop Juel, is the onely allowable Interest.

Such is that, when men cast about, and seek ways to defeat the Creditor; or will so much as make use of any Trick or Nicety in Law, to avoid the payment of a just [Page 318] and honest Debt. Nay, such is that, when men could wish with themselves, that they could by any plausible means defeat him. Nay if they do not with as much chearfulness, if their Circumstances do capacitate them, pay what they have borrow'd, as they borrow'd what they needed, they cannot escape the blemish of Cove­tousness, Injustice, or a predominant Love of the World.

MEDITAT. XXVII. Of Creditors.

I That hpleased the wise Governor of the World so to order it, that no one man in the World should be fur­nish'd with all things; but that all men should, in some thing or other, some time or other, stand in need of the assistance of their Neighbors. The greatest Kings are sometimes forced to borrow Anxiliaries, and the wisest to ask Counsel of their Friends. God will not have the Head to say, so much as to the Feet, I have no need of you. Whether it be by a sense of their own insufficiency, to maintain Humility in every man, or by a sense of the Necessities of Mankind, to exercise Charity and Be­nevolence in all men, I know not; but so it is, that all the Members of the Creation, as well as of the Body, mutually need the help of one another. And I doubt not but that it is a Moral Duty for all men to be ready to lend their assistance, to serve a good End, as far as their Capacity will permit. For so commanded Love it self; From him that will borrow of thee, turn thou not away. There are many People of this middle-size in the World, who are not so Rich as to give away; but yet they are well able to Lend, at least small Sums, for a small time. This to do, I reckon, is a great piece of Charity, and the most considerable method, that a mean and inconsiderable man can use. It is almost like the [Page 319] miraculous feeding of Thousands with a few Loaves, which was our Saviour's Charity, where the stock was laid out, and yet was not lost, nor so much as diminisht-Money can do that without a Miracle successively, which these Loaves of his by a Miracle perform'd at once. Now I believe if men were persuaded that they should take up so many Baskets full, and that their mo­ney should be multiply'd as his Bread was, they would try to work Wonders with their money too. And I pray, who knows but that the merciful God, who loves mer­cy, may, by a special Blessing of his own, increase mo­ney so laid out, and will requite those that lend to him; For there is that scattereth, and yet increaseth. I do not think it was one of the same Fishes where with he fed the Multitude, that afterwards return'd to give him Thanks, or make Requital; but we know that he who only gave Fish with a little Bread to it, received Fish again with money in the mouth of it. But suppose it should not please God to make any such advantageous Restitution, the Lender has no cause to complain; for besides his Principal, he has this interest of having done Good, and relieved the necessity of his poor Brethren. If I lend an Hundred pound, and at the Years end re­ceive back my Principal, and get some Six pound debt of my own discharg'd into the Bargain, Do not I pro­perly receive Six per Cent. for my money? When I lend to the Poor, I pay part of a Debt to them, and there's my interest.

Well, Lending is a great piece of Charity, plainly commanded, and highly commended in the Holy Book: And I doubt not, but that there are many in the World now living, who, if they were call'd, would come out and say, It has been their greatest Relief, and that they had Begg'd, if it had not been for Borrowing. In some respect it is an higher Act of Charity, than Giving.

But yet there are a sort of Creditors, who even in Lending, do declare themselves to be Lovers of the World, and not of the Father. So do they that Lend out of Pride and Vain-glory, rather to ostentate their own Fulness, than relieve their Brothers Wants; as the Persian Monarch feasted his Subjects, Esth. 1. 4. not out of Charity to them, but to shew the Riches of his Kingdom.

So do they that Lend out of malice, to have an op­portunity to reproach the Debtor, or insult over him: like the counsel that Shemaiah seem'd charitably to give Nehemiah, to secure himself in the Temple; the de [...]ign of which was not indeed the good and safety of that Prince, but that the Enemy might bring up an evil Report against him, and reproach him. Or if af­ter wards they make it a matter of Reproach, it comes all to one. Or if they make it a common pleasant Table-talk to others, it swerves wonderfully from the Command of our Holy Law-giver, who charges us to be reserv'd in all our Acts of Charity, that the Left Hand, as near as it is, should not know what the Right Hand doth.

So do they, that Lend out of Carnal Cunning; the more easily to wind themselves into the Estates of other men, and to get a Footing there, from whence they are resolved, if possible, never to be removed. This is like the wicked kindness of Saul to David, giving him his Daughter to Wife, only that she might be a snare to him, 1 Sam. 18. 21. and that he might be Decoy'd to his Ruine. Whether the Psalmist allude to this kind of Policy amongst the Jews, or no, I know not; but this Phrase fits it very well, Psal. 109. 11. Let the Ex­tortioner catch all that he hath.

And so do they that Lend out of Covetousness, not out of any Charitable Design to relieve others, but out [Page 321] of a Covetous Design to enrich themselves: They do indeed accidentally feed others, but the main intend­ment is to multiply their own Loaves. Whosoever predominantly seeks himself, or his own private Gain, in Giving or Lending, depraves the Sacred Nature of Cha­rity; whose lovely Character it is, That she seeketh not her own: Yea, so tender is the delicate constitution of this Grace, that it is violated by an evil Eye, by Han­kerings, and Expectations, and Respect to Reward, where no Bonds nor Covenant do intervene. Read the Story of Balaam, and you would think he was a man very free from Covetousness, who would not go with­out express Leave; and when he was come to Balak, would not take any Bribe or Reward of him at all: And yet where man can see nothing, God can espie Faults; for under all this seeming Contempt of the World, the Searcher of Hearts charges him, That his way was perverse before him. And again, in Jude, ver. 11. He ran greedily for Reward. And this now brings me to consider of that Notorious Sort of Lenders, call'd Usurers; concerning whom I must neces­sarily enlarge my Meditation.

MEDITAT. XXVIII. Of Usurers.

I Have often said, when I have been consulted, That I was not so well satisfied in the Lawfulness of Usury, as to practise it; nor yet durst I absolutely condemn it without any Limitation, in all those who at any time venture upon it. It has of late Years (for I never heard any man plead for it out of Antiquity) crept into the Conversation and Judgment too (And I fear out of the former into the latter; for men usually set themselves to justifie what they do, and love to do) of [Page 322] so many Reverend Divines and Professors of Religion, otherwise not scandalous, that meer Modesty, I think, keeps many men from meddling against it, lest they should appear to meddle against them, and condemn a just Generation. But yet it lies so fully in my way, and there being a necessity that I must either step over it, or remove it, I will prefer the interest of Truth, before the Authority and Friendship of men; lest whil'st I condemn the predominant Lovers of the World, I my self should betray my self to be one. Not that it lies upon my hands to state and determine the Controversie about Usury, but to shew what Usurers are Lovers of the World, more than of the Father. If all should hap­pen to be found such, it is their Fault, and not mine; and, possibly, by the blessing of God, the Discovery may tend to the Cure.

Controversie about Usury, did I call it? And, indeed, I cannot but wonder what has made it a Controversie. I doubt we must give the same account of the Origen of this Controversie, as the Apostle James does of Wars Wars and Fightings in general, That it comes from the Lusts of Men. The Want of Conscience, makes the Case of Conscience: For God and his whole Church seem to have stated this matter as fully and plainly as any other thing whatsoever, and I cannot find that till within these Hundred Years, or thereabouts, any Body appear'd openly in defence of it, or durst go about to oppose the Authority of God and Men, of Scriptures, Councels and Fathers in this matter. So that although Usury be a very idle Sin, yet the Defence of it seems to be a very new one. Usury is chiefly condemn'd by Authorities, and chiefly defended by Arguments. I will chiefly insist therefore upon those two Heads, and then in the last place, which is properly my business, deter­mine the Worldly Usurer.

I know there are many Arguments brought by Phi­losophers, Politicians and Divines against Usury. But I do not see that there is any need of the weak Props of Humane Reason to support Divine Authority. When God speaks, he speaks Reason, whether we comprehend it or no. To his Authority therefore I betake my self, as reckoning that I need no more, though much more might be had. The Command in Exod. 22. 25. and in Lev. 25. 37. is very plain and peremptory; If thou lend money to any of my People that is poor by thee, thou shalt not be to him as an Usurer, neither shalt thou lay upon him Usury. If thy Brother be waxen poor, thou shalt relieve him: Take no Usury of him or Increase, but fear thy God, that thy Brother may live with thee; thou shalt not give him thy Money upon Usury, nor lend him thy Victuals for Increase. Afterwards when the Law­giver comes to repeat this Law, he explains it, and en­forces it, Deut. 23. 19, 20. Thou shalt not lend upon Usury to thy Brother, Usury of Money, Usury of Victuals, Usury of any thing that is lent upon Usury; unto a Stranger thou may'st lend upon Usury, but unto thy Bro­ther thou shalt not lend upon Usury. This repetition of the Law differs something from the former, but whether it be in favor of Usury or no, I shall see, when I come to consider the Arguments brought in defence of Usury. Now let any man cast his eye upon Nehem. 5. and consider in what a studious and fervent manner, that pious and charitable Governor goes about to re­form this Oppression, that was crept in amongst the co­vetous Nobles and Rulers of his time. He was very angry when he heard the complaint of the Poor against these Usurers, he enters into serious consideration with himself, and calls a counsel in his own generous breast, how he may redress this Grievance. He rebuked them; that, I suppose, might be privately: but when that did [Page 324] not avail, his zeal did so transport him, that one would almost suspect it was beyond discretion; he stirs up the multitude against them; he argues the Case with them; he presses it upon their Consciences from two or three weighty Considerations; and at last condescends to Intreaty, I pray you let us leave off this Usury. And yet all the Usury of Money that they were guilty of, was but the hundreth part, ver. 11. How zealous may we suppose this good Governor would have been against the twentieth part, which is esteemed kind usage in these days. When David describes the man whom God will accept, he requires that he be a man that puts not out his Money to Usury, Psal. 15. 5. And when the Prophet Ezekiel describes a man whom God will for ever reject, he describes him by giving forth upon Usury, and taking Increase, Ezek. 18. 13. And again, describing a People whom God will judge, he describes them by their taking Usury and Increase, Ezek. 22. 12. Where, by the by, we may do well to take notice of one of the angriest Phrases that I think do occur in all the Scripture, Ver. 13. Behold therefore I have smit­ten my hands at thy dishonest Gain.

These Commands are very plain and express, one would think, these Promises very great and precious, and these Threatnings very dreadful. He had need of the reason of an Angel certainly, who shall go about to evade the sure Word of Prophesie. And yet how plain­ly soever these things are delivered, there is this further to be observ'd in the delivery of them, that both in that 25^th of Leviticus, and 5^th of Nehemiah, the taking of Usury, and the not fearing of God, are Phrases to the same importance, and it is as much in plain English as to say, He that takes Usury, has not the Fear of God before his eyes. Oh fearful Character! Is there any man in the World who would in cold blood be content [Page 325] that this should be predicated of him? A like obser­vation is to be made from both those Texts in Ezekiel: How light a matter soever this licentious and wanton Age makes of Usury, scarce assigning it a place amongst the Venial Sins, and poor Peccadillo's of Life, this in­spired Prophet ranks it with, and, for ought I can per­ceive, makes it equal in complexion and stature, to Dishonouring of Parents, Oppression, Prophanenes [...], Sab­bath-breaking, Whoredom, Incest, Murder and Idolatry. If I had never so good opinion of the Lawfulness and Innocence of Usury, and were able to discourse never so Learnedly and Rationally in the defence of it, yet I profess this Black Regiment of Comrades that go along with it, in a List of God's own drawing up, would scare me from owning it, or taking acquaintance to it, Me Comitum Vestigia terrent. It is a pretty strange ex­pression of the Prophet Jeremiah, Jer. 15. 10. Wo is me, my mother, &c. I have neither lent upon Usury, &c. yet all the People curse me. I have somewhere read a Paraphrase upon these words to this purpose. If I had been an Usurer indeed, or some such notorious Pest to Mankind, it had been no wonder that every mans hand should have been stretched out, and every mans mouth opened against me. But this is my astonishment, That I am no such Person, yet they Curse me; they use me no better, than though I were the vilest of men. I hope for my Friends sake, that this private interpretation of the words is severe, (though a Learned Doctor of our own adheres to it) and do much rather embrace the sense that the Learned Glassius gives of them, who ac­knowledges a Synechdoche Speciei in the words, and so paraphrases them thus, I have had no dealing in the World, which usually is cause of fallings out, yet the People Curse me.

I have somewhere read it pleaded on the behalf of [Page 326] Usury, That it is no where condemned by Name in the New Testament. Suppose this to be true, methinks it is but a small Consolation, and should yield but a small Encouragement to the Usurer. The Holy Bible is di­vided into four Parts, Moses, and the Prophets; and the Book of Psalms, and the New Testament. May we think it safe to do a thing forbidden in three of these, because it is not spoken of in the fourth? I doubt I may say conceruing the Usurers that plead this, as our Saviour concerning the surviving Brethren of the Gospel-Glutton, If they hear not Moses and the Pro­phets, neither would they hear, though the Gospel should speak the same thing.

And what, Are false Weights and Measures too be­come Lawful under the silent Gospel, though so thun­dered against by the Law and Prophets? Has the si­lence of the Gospel given a toleration to Perjury, Blas­phemy, and False-witness-bearing too? If it be said, That these things are forbidden in the Gospel, under the general Name of Injustice and Unrighteousness; it may be retorted, That Usury also is condemn'd under Un­charitableness and Oppression. I remember Bishop Jewel grounds his severe Discourse against it, upon 1 Thess. 4. 6. But what though the Word should not be there, and that it should not be forbidden by the plain, hateful name of Usury; if the same thing be for­bidden and reprov'd by some other Phrase, is it not as bad for the Usurer?

And what else can be forbidden by the Phrase, Of not hoping for any thing again from what we lend; which occurs in Luke 6. 35. Lend, hoping for nothing again. This cannot well be interpreted of not expect­ing so much as the Principal again, for that would make the Charity to be Giving, and not Lending; and that Christ had spoken of, ver. 30. And yet there must [Page 327] needs be some sense in the words, being the words of one that spoke nothing in vain. It can be no less than this then, that we must expect nothing over and above, nothing resulting from the kindness, and this the Com­position of the Verb with the Preposition [...], will fairly allow, if not inforce, in the judgment of any good Grammarian. I am not ignorant, that the Verb [...] ▪ is said to be used sometimes to signifie De­spairing. Neither am I ignorant, That there is nothing spoken in words so plain and easie, but that the Wit and Learning of Men, especially when it is call'd in to aid their Worldly Interest, may perplex and pervert it. But it is a great satisfaction to me to consider, That all the Translators of the Gospel into all Languages that I understand, do Translate the word, by Hoping for No­thing again, or from thence; and not one of them that I know of, by D [...]spairing Nothing. And those Transla­tors are suppos'd to be of the most Learned Persons in every Nation, as every Body knows they were in our own. But for once, to gratifie these Criticks, I will see what sense can be made of the 33, 34, 35 Verses put together, if we Translate [...], Despairing Nothing, or, Not Despairing. Our Saviour is ear­nestly exhorting his Followers to higher Vertue, and a greater degree of Perfection, than the rest of the World attain'd to. Now, sayes he, if we lend to them of whom ye hope to receive, what thanks have ye? But (mark the opposition) I say unto you, Lend not De­spairing: The word But must make an opposition, all will grant; and I wonder what opposition, what dif­ference there is between hoping to receive, and not de­spairing to receive: Sinners lend hoping, but Chri­stians must lend not despairing. Is not this a high de­gree of Perfection in a Christian, think ye, above an Heathen? But there may be another Subter [...]uge; Not [Page 328] Despairing, that is, But that God will repay you. I con­fess if the next words had given a Reason of the for­mer, and said, For your Reward shall be great, there had been some colour for this Interpretation: But the words are a distinct Sentence, giving an encouragement to the practice of all the Duties of Mercy and Charity before required; And your Reward shall be great. Now then, if these words [...], do condemn Mental Usury, then sure much more that Gross and Formal Usury which is own'd and establish'd by Pa­per, Wax, and Witnesses.

This then seems to be our Saviour's Doctrine, That his Followers should not be Usurers. Now I will a little consider his Discipline; And that I find was very severe against Usurers, reproving them, spoiling their Trade, and casting them out of the Temple. The Story is very famous, confirmed by the mouth of four Witnes­ses, even every one of the Evangelists, Mat. 12. Mark 11. Luke 19. John 2. There was good care taken, we see, that this passage should not be forgotten. And our Saviour's zeal in this thing is very remarkable, I think I may say singular: For I do not remember that ever else he exercised such Discipline upon any sort of men; that he ever beat any man besides, nor reform'd Abuses thus with his own hands. The Disciples might well take notice of it indeed, as a singular piece of Zeal, when they saw their Master, a meek, peaceable person, who never us'd to concern himself in other mens mat­ters, nor intermeddle in their affairs, though sometimes Courted to it; and one that would rather pay money wrongfully, than give any offence: when they saw him bestir himself, and make such a bustle in the Temple, overturning Tables and Seats, scattering money up and down, driving out Men and Beasts with a Scourge made by his own hands. But here the Learned Usurer (and [Page 329] indeed they say some Learned men are Usurers) Cri­ticizes upon the words [...] and [...], which we Translate Money-Changers; and tell us, that they signifie such persons as sate usually in the Market, and at this time profanely in the Temple, to change greater money into smaller, for the convenience of Buyers and Sellers. I believe the words signifie thus, and the Ety­mology of them imports as much; but yet these Cri­ticks themselves (as Ravanallus for example) con­fess that these men did quaestum facere, make a gain of their Changing, or Lending, or whatsoever it was. Usu­rers indeed are very modest, they will scarce own their own name at this day; and I suppose they might be somewhat shie then, rather chusing to be denominated from their Changing money, than from letting out to Usury. But yet it is very plain, That these Money-Merchants here spoken of, that had their Tables in the Temple, were Usurers, letting out their own, or other mens money, for advantage. This is the constant sig­nification of the word Trapezitae, or Table-men, in pro­phane Authors, does justifie; and not only in them, but in the Holy Gospel too, which tells us almost in termi­nis, that they were Usurers, Mat. 25. 27. Thou oughtest to have put my Money to Exchange, ( [...]) and then at my coming, I should have received my own with Usury.

Well, but though these Changers of money be granted to be Usurers, yet say the Theological Usurers, (and indeed they say that some Divines also are Usurers) The Severity that they met with from our Saviour, was not because they were Usurers, but because they prophan'd the Temple with their Tables: For how harmless a thing soever Usury is, though it be as innocent as Doves, yet it is not fit that either it or they should come into the Holy Temple. I confess with the Apostle, it is true, There is [Page 330] no agreement between the Table of the Lord, and the Table of Devils: But yet if we look well into our Sa­viour's behaviour in this Act, we shall find, that as by his overthrowing their Tables, and thrusting them out, he chastised their Prophaneness; so by his verbal Re­proof he taxes their very Employment, calling them a Company of Thieves, Mat. 21. 13. Ye have made it a Den of Thieves. This [Ye] cannot be meant of the Buyers and Sellers: Buying and Selling is a very warrantable thing, especially sure when it relates to the service of God, as theirs did. Besides, Christ gave them their Lesson by themselves, as St. John tells us, John 2. 16. Make not my Fathers house an house of Mer­chandise. It remains then that the [Ye] must be di­rected to the Usurers, whom he ranks among Thieves. If any Body has a mind to solve the matter, and say, Perhaps they were not honest Usurers, I am of the same mind; and so, at last, we are unawares agreed.

MEDITAT. XXIX. Of Humane Authorities against Usury.

FOR my own part, I do not pretend to be a person of great Reading: But I have read the Books of some men, who have read many Books; and I verily think by what I have found in them, that the very quo­tations out of Books against Usury, would of them­selves make a considerable Book. But I am resolv'd not to large here, as depending rather upon the sure Testimony already brought. As for my self, I think if I had never so great a mind to a thing, and plausible Arguments for it too, I should hardly adventure upon a thing so universally condemn'd both by Heathens and Christians, and these both Papists and Protestants, Councils, Fathers, and Modern Divines of the greatest [Page 331] Reputation. The General Councils of Agatha, the first Nicene Council, the first Council of Arles, the first and second of Carthage, the Eleberitan Council, the Council of Towres, and the Lateran Council, with others, are cited to this purpose, as condemning and censuring Usurers more or less. The best Recorders of the matters of Primitive Times assure us, That the Person suspected of Usury, was deny'd the Common Sa­lutations in the Streets, and the Kiss of Charity in the Church; his House, usually call'd the Seat of Satan, and it was held unlawful so much as to fetch Fire from thence. But how much Fire is fetch'd from thence now adays, even to the consuming of the Houses, and Land too, of them that fetch it! It were endless almost to quote the Passages out of the Greek and Latine Fa­thers condemning Usury, such as Clemens Alexandrinus, Basil, Gregory Nyssen, Gregory Nazianzen, Chrysostom, Tertullian, Lactantius, Ambrose, Jerome, Augustine, and many others. The Canon Law contained in the De­cretals, and the Civil Law, gives the same Verdict: And our Statute Law, both in the time of the Britains, Saxons and Normans, until Edward the Sixth, is to the same purpose; for which I refer any one that has a mind to be particularly acquainted, to Dr. Fenton's Book written upon this Subject. The Heathen Writers generally tax it. Cato says, The Usurer was condemn­ed in a four-fold restitution by the Law. The Philo­sophers, Plato, Aristotle, and the rest, bring many Argu­ments against it. The Poets, after their manner, con­demn it by Epithetes, calling it Usura vorax, turpia lu­cra Foenoris, turpiter exhauriens privatas opes, depas­cens publica commoda; and the Usurer with them is a man, Divitias injusto Foenore quaerens. It would be Voluminous almost, to give in but the Names of Mo­dern Divines (however different in their Persuasions [Page 332] concerning other things) that consent in the censu­ring of Usury. For both the Presbyterian Assembly of Divines in their Annotations, (and how many Emi­nent Divines there were in that Assembly I know not) and the Low-Countrey Divines, Select, Learned Men in their Annotations, and the Episcopal Divines in their Books, (some of which were written on purpose) do speak to the same purpose, and do represent Usurers, to be what Erasmus in plain terms calls them, Personas odi [...]sas. As for the Annotations, both English and Dutch, (in the composing of which, so many Famous Men were employ'd) I need not, save to refer any man thither, that has a mind to know their sense. I will therefore conclude this Testimony with three of the most Learned Casuists among the Bishops of the Church of England, since the Reformation; Bishop Jewel, Bishop Andrews, Bishop Sanderson.

As for Bishop Andrews, it is well known that he wrote a Theological Treatise, on purpose to condemn Ʋs [...]ry; and that he wrote it in Defence of the Church of England, against the Slander that She lay under; so that he seems to speak the mind of the whole Church of England, out of whom I will only observe what he quotes from Hottomannus, as to the Civil Law, (though he is otherwise full of Authorities and Argu­ments against Usury.) From him he quotes these Max­ims against Usury.

• That it is of the very essence of Lending, that it be free and gratuitous.
• That Men are not to receive certain Profit, from un­certain Negotiation or Adventures.
• That nothing of Gain is to be Exacted, where nothing is Exchanged.
• That Society cannot subsist, without the communication of Damages and Hazards, as well as Profits.
• [Page 333]That things that are consumed in their Using, are not capable of Usus fructus, which is the Use or Profit of what is anothers, the Propriety or Substance of the thing being still the Owners.
• That Humane Laws regulating the Excess of Usury, do not invalidate the Divine Law absolutely forbidding it.

These things I have only briefly quoted out of him, to explain the Sense of the Civil Law; and so I will dismiss him, because it is an easie thing for any Consci­entious Man to have recourse to the Book it self.

But there is a Treatise of Bishop Jewel, an Exposition of the Epistles to the Thessalonians, which possibly may be but in few hands, I will therefore tell more largely what he says to this Point. I presume he is generally acknowledged to be a Learned and Pious Protestant; That he wrote Much and Well in the Defence of the Protestant Religion against Papists, his Book (which has the Honour to be kept in Churches with the Bible, and the Homilies) does declare; and that he was Exil'd for the Profession of it, our Histories do assure us. This Good and Learned Man, in his Sermons upon 1 Thess. 4. at Salisbury, takes an occasion from the sixth verse to discourse about Usury, and says in plain terms, That it is such a kind of Eargaining, as no Good or Godly Man ever us'd; a Monster in Nature; the Overthrow of King­doms; the Plague of the World; and the Misery of the People. And having shew'd what a bad Original it is of, and what woful Effects attend it, takes an occasion from the fore-quoted passage of Cato, to shew in many respects, That the Usurer is worse than the Thief. And having largely quoted many Learned and Holy Fathers, such as Ambrose, Augustine, Chrys [...]stome, Hierome, speaking very positively and sharply against Usury, he adds, That there was never any Religion, nor Sect, nor State, nor Degree, nor Profession of Men, but they have [Page 334] disliked it. They are the very words in the Book, Philosophers, Greeks, Latines, Lawyers, Divines, Catho­licks, Hereticks, all Tengues and Nations have ever thought an Usurer as dangerous as a Thief. ‘And our Forefathers (saith he) so much abhor'd this Trade, that they thought an Usurer unworthy to live in the company of Christian men; they Excommunicated him, they suffer'd him not to be a Witness in matters of Law; they suffer'd him not to make a Testament, and to be­stow his Goods by Will; nor after his Death, to be bu­ried in the Burying-place of Christians.’ Towards the end of his Sermon, he calls God for a Record upon his Soul, That he has not deceived them, but had spoken unto them the Truth; and says, If I be deceived in this mat­ter, O God, Thou hast deceived me; Thy Word is plain, Thou say'st, Thou shalt take no Usury; and he that ta­keth Increase, shall not live. And, at last, applying himself to his Auditors, he adds these words, ‘I hear that there are certain in this City which wallow wret­chedly in this filthiness, without Repentance: I give them Warning, in the Hearing of you all, and in the Presence of God, that they forsake that cruel and de­testable Sin; if otherwise they continue therein, I will open their Shame, and denounce Excommunication against them, and publish their Names in this place be­fore you All, that you may know them and a [...]hor them as the Plagues and Monsters of the World.’

If this vehement Testimony should be less regarded, as being the Testimony of an Old-fashioned Divine, as possibly some Novices will speak; I will add a very late and learned one, a Professor of Divinity, a profest Ca­suist, whose learned Determinations in other Cases, are taken for Oracles, even by those very men, who refuse to hearken to him in this. I mean Dr. Sanderson, late Bishop of Lincoln, who in his fourth Sermon Ad Popu­lum, [Page 335] having told us, That most of the Learned have concluded Usury simply unlawful, delivers his own judgment presently after in these words: The Texts of Scripture are so express, and the Grounds of Reason so strong against all Usury, that when I weigh these on the one side, and on the other side, how nothing at all that is, which I ever yet saw, or heard alledg'd to the contrary, I cannot find in my self Charity enough to absolve any kind of Usury, with what Cautions or Circumstances soever qualify'd, from being a Sin. And again, towards the end of that Discourse, he says, ‘It were not pos­sible Usurers should be so bitterly inveigh'd against by sober Heathen Writers, so severely censur'd by the Civil and Canon Laws, so Uniformly condemn'd by Godly Fa­thers and Councils, so universally hated by all men of all Sorts, and in all Ages and Countries, (here upon the Margin he quotes Jer. 15. 10) as Histories and Experience manifest they ever have been and are, if their Practice and Calling had been any way profitable, and not indeed every way hurtful and incommodious both to Private Men, and Publick Societies.’

MEDITAT. XXX. The Arguments for Usury considered.

AGainst these Authorities, Divine and Humane, Usury defends it self mostly by Reasons; though indeed the Usurers of the present Age, do justifie them­selves from some Authorities of the last Age; which I will also consider in its place. And here in the first place, if I had a mind to espouse a Party, I might justly de­mand, since the Word of God hath so plainly and fre­quently condemned, forbidden and threatned Usury, with what Confidence any mortal Man can or dare justifie it, lest he should be found [...], as the great [Page 336] Doctor of the Jews sometimes argued; and might ask with the great Apostle, Who art thou, O man, that repliest, and camplest against God? Shall the Crea­ture demand of the Creator a reason of his Law? that were bold. But shall he seek out Reasons to evacuate and make void his Lawes? that is Rebellious. St. Augustine somewhere says, That as many things are forbidden because they are evil, so same things are evil because forbidden. Whether it be so or on, I cannot determine; but sure I am, That all things are evil that are forbidden. And cannot God have a reason of his Laws, except we can comprehend it? Are not his Thoughts higher than our thoughts; his Thoughts of Commanding, higher than our thoughts of con­ceiving? And if we have not so much Wit as to see a reason of every Divine Command, yet we ought to have so much Grace, as to think there may be a reason which we do not see. Alas! Degenerate Man is apt to make his own Lust and Interest the Standard of Right and Wrong, but the Supreme Mind is the Fountain of Truth and Goodness, and bestows Reality and Cohe­rence on all things: So that a thing is therefore true and good, because comprehended by this infinite uner­ring Wisdom and Will. If there were no evil Lusts in Men, there would be no Ufury, no Oppression, no Unmer­ciful or Covetous Practices: And whil'st there are these Lusts, there shall be no Law against Unmercifulness or Covetousness, which they will not quarrel at. And no wonder, for I have run over the Ten Commandments, those plain words, which for their Authority, Moses tells us, Were written with the Finger of God; and for their plainness, one might say, Were written with a Beam of the Sun. And I find there is never an one of them, but the Wit of Man has been nibling at it. One may safely say, That not only a third part of the Stars [Page 337] of Heaven have been assaulted by this Dragons Tail, but that there is not a Star in the Scripture Firmament which has not been struck at thereby:

I think it is a passage of Seneca's somewhere, If it were enough to be Accused, no one should be Innocent. And I think it is as proper to say, If it be Confutation enough for a Law or Doctrine to be questioned and quar­relled at, nothing in the Scripture shall be true.

But because Men will cry out and clamour if they be not heard, I will hear what is said, and suppose eve­ry thing that I think may be said in defence of Usury; so long as the Texts stand Translated against Usury in our Bibles as they do, most Men are so modest or so wary, that they think it not worth the while to go about to establish the Doctrine of Usury, till these Texts be undermined: And therefore the first attempt is to prove, That Usury is not condemned in those Texts of the Old Testament, that men think do condemn it. The next is to prove, That though it be condemned in the Old Testament, yet it is not in the New.

To prove that Usury is not simply condemned in the Old Testament, it is vehemently urged, that the word Neshek, signifies Biting and Oppressing Usury; this they are content should be condemned, but this does not hurt the Usury, that does not hurt. Knock out the Teeth of that Usury that has none, and spare not.

To this is answered, That all Usury does in one degree or other hurt, if it be compared to Charity; and that the whole kind of it is born Toothed, though some sorts of it have sharper Teeth than others. And what matters it, if one sort be less Rapacious than another, where every one is an Harpye?

Again, Arguments drawn from E [...]ymologi [...]s, are ac­counted weak and deceitful, and very insufficient, to build Doctrines of Divinity upon. I am not ignorant of Etymologiers, but yet where I am most clear and certain, I should tremble to venture the salvation of my Soul upon the derivation of a word.

But yet allowing that the word Neshek, signifies on­ly Biting, or Oppressing Usury, can any man infer, That therefore there is any Usury that is not Biting. Would not any good Grammarian rather conclude, That all Usury is Biting, because the general word that signifies Usury, comes from a Root that signifies to Bite. I think it as shrewd an Argument against Usury, as Grammar can furnish a Man with, that it is called Neshek. As it is a good Argument in Grammar, that the nature of an Ho­locaust, is to be laid upon the Altar, and to ascend up towards Heaven in the smoke, being consumed with the Fire, because Gnolah, the word that signifies a whole Burnt-offering, comes from Gnalah, to ascend: And that the nature of an Alms is to proceed from Pity or Mer­cy; and that every Alms should do so, because the word [...] that signifies Alms, comes from a Root that signifies Mercy, with Thousands more of the like nature in Hebrew and Greek, and Latine. If any Argument can be drawn from the Notion of the word, it will be this, That all Usury is as certainly Bi­ting, as that it is the nature of a Serpent to creep. And indeed for creeping and stinging, I know not how one should bring a fitter word to match Neshek; Ubi credi­tor mordet cum exigit quod non dedit, debitor mordetur cum reddit quod non accepit. Buxtorf.

But Lastly, Supposing by Neshek, that oppressive Usury be only condemned, and that there is some Usu­ry that is not so; yet I hope the word Tarbith is of an innocent Extraction, coming from a Verb that signifies [Page 339] to multiply, and yet this is as flatly condemn'd as the stinging Neshek, Lev. 25. 36. and the Prophet Ezekiel makes no difference, but still cries Neshek Ultarbith, Ezek. 18. 8. 22. 12.

But however, say the Defendants, Usury is only for­bidden towards the Poor by the Law, therefore it is permitted towards the Rich; by which it appears that it is not simply and absolutely forbidden.

It is confest that the poor are nam'd in Lev. 25. and Exod. 22. but it must also be remembered that else­where there is no mention of the poor at all, but the prohibition is general: The Psalmist and the Prophets say nothing of the poor, but flatly and without ex­ception condemn Usury. Secondly, It may truly be said, that any man, even a rich man, when he is con­strain'd for his necessary occasions to borrow of his Neighbour, is Pro hic & nunc, as they speak, for that present time poor.

Thirdly, The poor are therefore nam'd when they are nam'd, because they are the people necessi­tated to borrow, and most subject to oppression. He that argues thus, Usury is only forbidden towards the Poor, therefore it is permitted towards the Rich, may as well argue, from the words next before, Exod. 22. 22. We are onely forbidden to afflict the Wid­dow and the Fatherless, therefore we are allow'd to do what w [...] will at those that have Husbands and Pa­rents: or from Deut. 27. 18. We are forbidden to cause the blind to wander out of the way, therefore we may safely misguide any that have Eys in their heads. What strange work would such kind of Ar­guing make? We are commanded plainly in Deut. 18. 7. to lend to our poor Brother; therefore (ac­cording to these Mens Logick) we are not to lend to the Rich: Well be it so: Now when we lend to the [Page 340] poor, we are expresly charged (Exod. 22. 25.) to take no Usury of them: it will necessarily follow then that no Usury at all is lawful.

In a word, if it be good Logick or Divinity, to say, Such a man is a rich man, Usury will not much hurt him, it will indifferently serve to justifie the Robber as well as the Usurer: and the ingenious Hind and Bracy shall go nigh to be Cannoniz'd.

MEDITAT. XXXI. Other Reasons for Usury considered.

THe next attempt, is to prove, That though Usury should be condemn'd in the Old Testament, yet it is not in the New. I have already proved Usury forbidden in the New Testament, both by the pre­cept and practice of that Holy Author of that Testa­ment; and proved that this is no good Argument, though it could not be prov'd; the Allegation that I am now to consider is this, There is no intrinsick Evil in Usury, the Laws against it are onely Politi­cal, binding the people of the Jews; and no further concern us, than as oppression is found therein. And this is further prov'd by this, that Usury was permit­ted to the Jews towards Strangers.

As for the former part of this Argument; it is gra­tis dictum, that the Law against Usury was judici­al. And methinks it should make any man of any tenderness of Conscience, vehemently suspect, that there is something immoral in Usury, when he finds it ranked by the Psalmist and the Prophet (Men of more than Legal minds) amongst the most notorious Immoralities, such as Idolatry and Murder. What [Page 341] if any Papist or other should say, That the Laws a­gainst Worshipping of Images, and of keeping one Sab­both in a Week, were only Judicial and concern'd the Jewish Politie onely; must these Commandments there­fore lose their morality? God forbid, is it not more reasonable to conclude, that there is something in­trinsically evil in Usury, because the great and wise Law-giver has so flatly forbidden it, and so severely threatned it, then to conclude there is none, because we can see none. They say this Judicial Law binds no further than the Reasons of it do bind, no further than there is oppression in it. And who can tell but that God does account all Usury to be more or less oppressive, because he has forbidden all.

The gracious Lawgiver, whose name is Love, bet­ter knows what are the several violations of Charity than we do, and he makes Usury to be one, setting if so plainly in opposition to Charitable tending: Thou shalt be Charitable and lend; but thou shall not put to Usury.

Neither doth it hinder Usury from being in its own nature evil and oppressive, because it was permitted to the Jews, to exercise it upon strangers. There is nothing sure more unrighteous than Stealing, and yet there was a time when the Supream Law-give [...] (who gives no account of his ways to us) permitted, yea and bad the Israelites to spoil the Egyptians. And why might not he as well permit his people to spoil the Heathen Nations by usurious Lending, as he had before permitted them to spoil the Egyptians by de­ceitful Borrowing; and yet Usury remain in its own Nature oppressive. It would be a strange boldness to draw into example all things that at any time God hath permitted unto men for a time, by reason of the hardness of their hearts, or dispense with by vertue [Page 342] of his infinite unaccountable Prerogative, of trans­ferring Rights from one to another; from Laban to Israel, from Egyptians to Israelites.

Is it not more fair to infer, that if the Law onely allowed Usury to Strangers, (who were by the just judgment of God to be weakened and kept under in slavery and poverty) the Gospel whose every line breaths love and mercy, and the holy Author of it, who has broken down the Partition wall, and made all the world Brethren, do allow it towards no body at all? But if you will have strangers still, I hope you will not find them amongst Christians: so that if there be any place left for this Merchandize of Money, the Usurer must transplant himself into Afri­ca or America, and trade there: and try whether by that merciful means he can convert any of those strangers unto the Faith of Christ.

If it be pleaded, That in reason a man may do what he will with his own, and make the best he can of it.

It will readily be answer'd, That man has proper­ly nothing of his own, the propriety is in God, and we are but his Stewards, and he has appointed us how we shall lay out his goods; he has forbidden us to use them intemperately, or improve them unjustly. No man may kill himself with a Sword, though it be his own, nor play the Whore-master with his own Maid, nor the Drunkard with his own Liquor. It is true, a man may make the best he can of his own Money, but not the most he can of it. This churlish Principle will preclude all Charity, and justfie the most covetous Worldling, who shuts up his bowels against the poor.

They seem to plead strangely for Usury, who reduce it to the head of letting out to hire, and match it [Page 343] with letting out of Lands or Houses for Rent. If they would compare it to a Mans lending his Neigh­bour a Loaf of Bread, and afterwards requiring as good a Loaf back again, and a good Shiver over and above, for his eating that Loaf which he lent him to eat, it had been a fitter comparison I think, and much more congruous. But to wave those se­veral dissimilitudes that might be brought to spoil this Comparison, there is just such difference between letting out Land and Houses for Rent, and Money for Usury, as there is between a thing allow'd of God and all Men, and another thing universally forbid­den. The great Law-giver I suppose will at last (but to our great astonishment) either shew us a con­vincing reason for all his Commands, or convince us that his Authority was reason sufficient. If any one say, That lending upon Usury is an Act of Cha­rity (as I have heard some say) because it often proves the support of Families, or at least preserves them and their Estates from Ruin for a Season, until time and industry have wrought out better fortunes for them. I will not say with Bishop Jewel, that this relief is as if a man should pull out the Eye, to cure a blemish in the sight, and that Userers are so necessary to men, as a rust is to Iron; nor with St. Ambrose, that such is the kindness of Usurers, that they undoe those whom they help; comparing them therefore to the Scorpion, that embraceth kindly with his leggs, and at the same time stingeth with his Tail; whose poyson also delights men at present, but afterwards kills; but I will suppose that Usury has been accidentally beneficial even to the borrower. And yet this is no more than what the worst things in the world have sometimes been. Divines say, That the Devil himself has eventually serv'd the Salvation [Page 344] of many Souls; though I suppose no body ever yet justifi'd the Piety of his intentions, or commended the justness of his methods. But to speak plainly, it is not the Usury, but the Lending that has been found beneficial. Lending indeed is a great Act of Chari­ty, and so necessary, that as the world stands, it could scarce stand without it: But I hope there may be Lending without Usury. If the minds of men were universally formed into that Charitable and Benign Temper, in which they came out of the hands of God at first, they would give what they could spare, and lend what they could not give, and compassio­nately wish their poor Neighbour what they have not to lend. In a word, they would do to others, as they would that others should do to them; and then I am sure there would be no need of such a thing as Usury, to be a Vehicle for Charity. If there be at this day a necessity of Usury, it is but such an one as the lusts of men have made; if there be any Chari­ty in it, it is to the Usurers sweet self; it begins at home, and we must thank the providence of God more than the kind intention of the Usurer, if it do not end there too: for I durst make any Usurer his own Casuist here, to say what is his Predominant Consideration in his Usurious Contracts, the relief of his Neighbour, or his own gratification.

But is there any reason why another man should make gainful Purchases or Bargains with my Mo­ney, and I not share with him in the gain? To this is answer'd, that there is no reason to enforce me to lend my Money to make other men Rich, the poor are the object of lending as well as of giving. To lend to the rich to make them still Richer, is some­what like giving to the poor, to make them Idle.

But if you have such an excessive kindness for a [Page 345] Rich Friend, that you will make him still Richer, you may either lend him your Money freely, or share with him in the hazzard, and so for ought I know you may safely share with him in the gain.

But can God spread a Table in the Wilderness; can he provide for Orphans, without this ingenious expe­dient of Usury? Yes sure he can: and they have the greatest security imaginable that he will; for he has as it were taken them into his own Attributes, stiling himself the Father of the Fatherless.

However there are many ways of paying Paul and not rob Peter to do it, many ways of securing and improving the Portions of Orphans, and not be beholden to Usury. And if there were none, it were better that all the Orphans in the World broke, than that the Commands of God should be broke: Fait Justitia etiam ruente Coelo.

MEDITAT. XXXII. Authorities for Usury considered.

ALthough Usury defend it self mostly by Argu­ments, yet of late it does somewhat insist up­on Authority too; and those Divine and Humane: As for Divine Authority, I think they despair of finding any thing in the Old Testament to countenance it; but they have some hopes of better encouragement in the New. This, I confess, one would think strange, that the Gospel should fall short of the Law; and that Charity should be more coldly recommended in that, than in this; and that Christians should be allowed a greater Severity against their Brethren than the Jews, [Page 346] who yet were allow'd them for the hardness of their hearts. This, I say, at the first sight, may seem strange; the most charitable Author in the Gospel should make void the Law in this point of Charity, who in all other things of Morality perfected and ful­filled it; that he that made angry words, and lustful looks, to be Murder and Adultery, which never be­fore were taken to be so, should make Usury not to be unlawful, which ever before was taken to be so. Not [...] did I say? Nay, if there be good Divinity in [...] Parabolical Argumentations, he makes it the duty [...] all his Followers. For so it must be inferr'd from the Parable, Mat. 25. 27. Thou oughtest to have put my money to the Exchangers. If we will understand the Text literally, we must make it the undispensible duty of all Christians to be Usurers; and we must say, that none but Usurers shall be saved: For it follows, v. 30. Cast the unprofitable Servant into outer dark [...]ss. But these Doctrines the greatest Usurer in the world, I sup­pose, will think too too abominable. The meaning of the Parable then, is the same with that of the unjust Steward in Luke 16. and they are both no more than this, that if the men of this world are so set upon the world, that they will maintain and increase their Estates even by Usury and Knavery, it will be an er­rand shame for Children of Light not to improve the Grace of God, and work out their own salvation with great Zeal and Diligence, and the Covetousness and Craftiness of earthly Mammonists about so mean a thing as an Estate or Livelihood, will at last condemn the coldness and carelesness of professing Christians about the important matters of Eternity. This is plainly the Scope of the Parable, which alone can be formed into a Doctrine: But if any witty Usurer will needs raise Doctrines from the Parabolical Phrase [Page 347] and Mode of Speech, let him preach those two which I named at first, and let him add this third Doctrine, which seems most naturally to flow from the Conjun­ction Illative in the 27th verse, That is it the manner and property of covetous and unjust men, to improve their money by Usury. View the Context well, and see whether this be not the most natural Doctrine, Thou knowest that I reap where I sowed not, and gather where I have not strew'd: That is, thou knew'st that I was a Greedy, Griping, Unjust Man; what then? How shouldst thou have behav'd they self, according to this apprehension that thou had'st of me? Why, thou oughtest therefore to have put out my Money to Usury. Now if any man will confess himself to be an unjust and rapacious Person, let him take Usury by the authority of this Text; for it is of these alone that the Text declares, that it is their manner to put their Money to the Exchangers.

The Humane Authority that is brought for Usury, is the Law of the Land, and some modern Writers.

As for the Law of Land, it is fit that great Re­verence should be had thereunto; and it is a thou­sand pities, that so sacred a thing as that should e­stablish Iniquity. But what, does this Law com­mand Usury? No, that is not pretended. Does it allow it? Yea it seems to allow it, inasmuch as it limits, and restrains it. This is no concluding Argu­ment. If a Physician say to his Patient, You must not drink above such a quantity of Wine, it will be your death if you do; it does not follow that he may safely drink so much: to may be for all that, that the Physician had rather he drunk none at all. I have not seen the Statute of the Queen, but I have read in good Authors, that that Statute forbids all Usury, and afterwards lays a great Penalty upon all those [Page 348] that exceed such a measure. This amounts but to a very weak allowance. But suppose the Law of the Land had more expresly allow'd Usury for the hard­ness of Mens hearts, and for preventing the greater Exactions and Oppressions; 'tis onely in pursuance of that known state Maxime, Better an inconvenience than a mischief. What if Usury be, and be permit­ted in France, Spain, Italy, Rome, &c. What if it be every where and suffer'd; says Bishop Jewel in the afore-quoted place? So the Devil is every where, and suffer'd: and so are the Stews suffer'd in France, Spain, Italy, Lombardy, Naples, Rome, and Ve­nice. The Canaanites were among the People of God, and suffered: but they were as Goads in their sides, and Thorns in their Eyes. As these was suffer'd and as the Stews and suffer'd, and as the Devil is suffer'd, so, and no otherwise are Usurers.

But above all Arguments and Authorities, the Authority of some Modern Divines of great Note, has given the greatest Encouragement to the Practice of Usury. It cannot be deny'd but that Calvin, Bucer, Zanchy, and some other Divines of late, have spoken favourably of Usury, and have found out some distinctions to justifie some kinds thereof, un­known to all the Learned Fathers that went before them. I will not stand to consider what necessities in time of persecution put them upon this great Pro­ject; but will a little consider of Mr. Calvins mind in this matter; and then what a kind of Usury, and how qualified it must be, that he allows.

It is very evident that Calvin had much rather there were no Usury in the World then any, by what he says in one of his Epistles, In Rep. bene Con­stituta, &c. In a well constituted Common-wealth, no Usury is to be endur'd; but ought altogether to be [Page 349] cast out of the Society of Men: To practice Usury is a disingenuous way of Trading, and unbecoming a Pious and Honest Man. In his Harmony upon the Pentateuch, I read these words, Fieri vix potest quin foeno nis exactione exhauriantur inopes, & prope exugatur eorum sanguis. Again, Permissum fuit gentibus foene­rari, quod discrimen Lex Spiritualis non admittit. A­gain, Certe minime vid etur licitum filiis Dei, quod prophani quo (que) homines detestati sunt. Scimus ubi (que) & semper exosum & in fame fuisse foeneralorum nomen. And again, Foenus quidem exercere, cum inter puden­dos & turpes quaestus duxerint profani Scriptores, multo minus tolerabile est inter filios Dei.

And after he had given his Opinion that all Usury without exception is not to be condemn'd, and al­low'd some Usury, so it be exercis'd according to that Golden Rule, Do not to another what thou would'st not should be done to thy self; and had laid down two Cases wherein he thinks Usury lawful (which I will relate hereafter) fearing lest any one should in­courage himself too far from what he had said, No­lim quidem meo patrocinio Usuras fovere, at (que) utinam nomen ipsum abolitum esset è mundo. By all which we plainly perceive what good opinion this learned Man had of Usury, he would be accounted no Pa­tron of it: But a Patron he must be, because say the Usurers, He does not simply condemn all Usury. Well, if Mr. Calvin must against his will Patronize Usury, I hope they will give him leave to determine what Usury he Patronizes, and with what limitati­ons; which is the second thing I was to consider.

To make Usury Lawful, he lays down these fol­lowing Rules:

• 1. That a man do not make a Trade or a Custom of it.
• [Page 350]2. That it be not practis'd upon the Needy.
• 3. If a man be not so addicted to gain, but that he be still ready furnish't, and willing to furnish his poor Neighbour freely.
• 4. That the Rule of Christ be ever our Touch-stone, to deal no otherwise then we would be dealt with.
• 5. That the Borrower's Gain be so much more at least as the Usurers Interest comes to.
• 6. That no prejudice be done to the Common-wealth.
• 7. That which never exceeds the Stint set by the Law.

And Zanchy another Patron of Usury, says that the Usury which he himself and Calvin and Bucer defended, was to be thus qualified, that if it appear the Borrower doth gain little or nothing, and if he lose of the Principal, thou must bear part of the loss.

And now I wish that every one that takes encou­ragement from the Arguments of these Divines to practice Usury, would conscientiously observe their Restrictions also in practising of it; and then I believe that though Usury should be found never so lawful, yet there would be no Usurers.

MEDITAT. XXXIII. What Usurers are Lovers of the World.

ACcording to my method propounded, it now onely remains to shew what Usurers are Lovers of the World. But this I cannot well do, till I have premis'd, that some things are abusively call'd Usury, or that all things are not Usury that look like it, or are called by that Name. In the last Meditation I had occasion to quote out of Calvin upon the Pentateuch, [Page 351] that his opinion was, that there are some kinds of Usury lawful; and he names to: I am wholly of his opinion, that those two things are just and lawful; but here I differ from him, I do not think they are proporly Usury. So that although these two things be lawful, yet still all Usury may remain unlawful. The things he instances in are these:

First, To receive satisfaction for the loss or da­mage, that I have really suffer'd by a mans keeping my Money, beyond the time that I lented it him, for it is just that the Borrower should repay my loss that I sustain for his sake and by his fault. Bishop Jewel speaking of the difference between Usury and Interest, confesses Interest to be lawful, which he explains thus, I lend my Neighbour Twenty pound freely without Usu­ry to such a day, for I am then to pay it upon an Ob­ligation of my own, I have no more but this, and if I fail of payment, I must forfeit Five pounds. This Neighbour fails me, whereby I lose Five Pounds. If I require that Five Pounds of him, it is Interest, not Usury, and its just. In Usury I seek to be a gainer; in Interest, I onely seek to be no loser, which stands with Equity and Conscience. But then this loss of mine must be really sustain'd: For says Calvin him­self in the place afore cited, Semper excogitant homi­nes astuti capti unculas quibus deum illudant, &c. Thus, whereas all men abhorr'd the name of Usury, an o­ther name was found to escape the odium by an ho­nest colour, and so they call it Interest, as if it were onely a compensation of their loss, Quanti intererat pecuniae suae usu carere. But there is no kind of Usu­ry which men may not put this specious pretence up­pon: for whosoever has present Money, when he is to lend it, will pretend it may be profitable to him to buy, or trade, or get some kind of gain [Page 352] withal daily, so there will always be place for compensation, when no Creditor can lend his Mo­ney without loss. Thus the name of Interest, where­as in truth, 'tis the same with Usury, is the cover­ing of an odious matter. But alas that ever men should think by Cavil to elude the Judgment of God, where integrity alone can be our defence. The Jews did prevaricate partly after the same manner, the word Neshek that comes from biting sounded very harsh: therefore because no man was willing to be accounted a hungry Dog, that fed himself by biting others; they found out a Sanctuary for their shame, they call'd it Tarbith, that is, increase. But God to meet with these Fallacies, condemns Usury both by the name of biting and increase, Lev. 25. 36. Ezek. 18. 12. God does antervert all vain excuses, and in general condemns Quamlibet sortis accessionem, whatever is more than the principal.

I have the more fully transcrib'd the words of this Author, because he is taken to be a Patron of Usu­ry, and to obviate that old thred bare Argument For Usury, of Damnum ex lucro cessante. To say I have really sustained damage, by not having my Money paid at my time prefixt, and therefore I re­quire satisfaction for that damage, is good Sense, and good Divinity, for ought I know; but it is not Usury: but to say I have sustained damage because I might possibly have gain'd by that Money some o­ther way, is not good Logick; for that which may be, may also not be: neither is it good Divinity, that therefore I should oblige my Neighbour or his Heirs, to make me a satisfaction for the want of this possible gain; for I might have Traffic'k with my Money, and possibly I might have lost by so doing: and does not the avoiding of a possible loss sufficiently [Page 353] recompence the loss of a possible gain. The possible, but uncertain hopes of gain, which either the Usu­rer or the Borrower do conceive, must not set the rate and value upon the the thing lent, but the present intrinsical worth of it.

The other thing that Mr. Calvin instances in as a sort of lawful Usury is, If I lend a rich Man a part of a great Sum of Money to buy Land with, may I not receive a proportionable part of the actual Rents, or profits of Land, till my Money be repaid me? This he says is lawful, and I know no body that denies it; but I deny it to be Usury: it looks rather like a kind of Partnership, or Temporary joynt purchasing.

Nay if a man will lend his Money to another for any gainful use, and runs the hazard of the Principal, he may, for ought I know, without Usury, warran­tably contract for an equitable part of the Gain, when it shall be actually received, allowing for the pains and charge of the Borrowers in managing it.

If a man, weary of the business of the World, will give his stock of money to another, engaging him to maintain him whil'st he lives, he parts with the Princi­pal, it is a Gift with a condition, it is no Usury, says Bishop Jewel in his fore-quoted Comment upon 1 Thess. 4. 6.

I will add further, That to receive a Gratification or Acknowledgment in any kind for money, or other things lent, is not in its own nature Usurious, nor simply unlawful. God never intended to bind men up from Gratitude, nor to forbid them to render one good turn for another. If my Neighbour lend me money freely and charitably, and I happen to be advantaged, and much be-friended by his courtesie, and am so grate­ful and ingenuous, as to requite his kindness in any thing wherein I can, and do it freely, without his contracting [Page 354] for it, or requiring it, I cannot understand how my Gratitude should make him an Usurer, so long as his Lending was freely, and my Acknowledgment uncon­tracted and unconstrain'd.

So that in stead of saying there are some sorts of Usury lawful, let us say there are some lawful things that look like Usury, yet are not it, and we are all agreed.

But if we would know who are the worldly Usu­rers, (though I do not excuse any from being so) it is evident that these that follow are of that sort:

Such as exceed the Limits of the Laws of the Land either directly or indirectly; who, unto Usury, super­add those Monsters of Procuration and Continuation, commit Iniquity to be punished by the Judge, and are accounted Oppressors even by the modester sort of Usu­rers.

For a Man (especially a Divine) to require Usury, where no profit has been made of the Principal, yea, where the very Principal has miscarry'd; and that of his Friend, to whom he is beholden, and to extort it too, every one will say is a black Character: But per­haps few believe that there is any such; neither should I, if I had not seen and known them.

To make a Trade of Usury, and to get ones Living out of the Sweat of other Mens Brows, is condemned for an idle wicked Life, even by the favourablest Cen­sors, yea, by the very Patrons of Usury.

To bind Men and their Friends, and their Heirs and Executors, to make a certain advantageous Return of an uncertain hazardous Employment of money, is very Cruel, and an Atheistical confronting of Divine Provi­dence.

To be content our Neighbor should be subjected to all Casualties, and to take no further care but to secure [Page 355] our own profit, is filthily selfish, and somewhat like the ill condition'd Generation, of whom Christ Jesus complain'd; who laid great and heavy burdens upon the backs of others, which they themselves refus'd to touch with the least of their Fingers.

To seek our own advantage or enrichment by the hurt or detriment of others, is flatly against the Law of Lovers, and the Golden Rule of Charity, which the Law commends, and the Gospel magnifies and enforces.

To make the poor pay for the use of Money or any other thing, which is meerly for the relief of their necessities, is by the most favourable Interpreters granted to be directly against the plain Letter of the Law; even by those I say, who allow a little stricter dealing with the Rich.

Let the Usurers of England clear themselves of these spots, if they can; if they cannot, let them sit down with the mark of the World upon them, till they can.

MEDITAT. XXXIV. Disswasives from the Love of the World, from the Consideration of our Profession.

WHat shall I say more? How shall I come closer? Having examin'd Man in his Moral Capacity, and now in his Political, wherein he is more discern­able than in that; Modesty will not suffer me to come any nearer: for I know not how, except I should di­gito monstrare & dicere hic est; except I should call men by their Names, and say, thou John, or Thomas, or Richard, or Robert, or the like, art a Lover of the World. These two things I am sure of, that there are [Page 356] but two sorts of people in the whole World, viz. The Lovers of God, and the Lovers of the World; and that the former of these are blessed, and shall be yet more blessed; the later are miserable and accursed. Who can chuse but infer from hence, that it is most absolutely necessary for every man to examine him­self, which sort of men he belongs to. I have given what assistance I can in this important Enquiry; which I think is the highest service that can be done for the Sons of Men; except it be those endeavours which are directly used to disintangle the Souls of Men from the love of the World, and to engage them in the love of the Father. It is not in me (alas) to fashion the Affections of Men. (Oh thou blessed So­veraign Creator, and Searcher, Maker and Mender of Hearts, put in thy Hand by the hole of the Door, that the Bowels of Men may be mov'd to thee. Come into thy Temple, O God, and let not that sacred thing, the Hearts of Men, be any longer a place of Merchan­dize, a Den of Thieves!) But though I cannot change the minds of Men, yet as I have shew'd sufficient Rea­son why they should be chang'd, so I can propound motives to induce them [...]o labour after a change: [...] the House must be cleansed from its filth and rub­bish, b [...]fore the Glory of the Lord will fill it. I [...] therefore with some disswasives from the Pre­dominant Love of the World: and here I will con­tent my self with a few of many.

First, If we make any reckoning of our Noble Title of Christians and Disciples of Christ Jesus; if it be any thing to us that we have enterrained the Go­spel, and are disting [...]sht from Heathens; let us cast out this Predomi [...] ▪ Love of the World; otherwise we shall bear the name of Christians, but be of the Nature of Heathens. A Name, though never so Ho­nourable, [Page 357] is but little available in any case; but I am sure in the Case of Religion its not available at all, without a Nature, either to the present Com­fort, or future Happiness of Men. Why a Christian loving the World, is but in name onely distinguisht from a Heathen. And truly methinks this is but a small Honour or Consolation either. Who can rea­sonably bless himself that he is not an Unbeliever, when in the mean time he is an Hypocrite? Nay ra­ther, will not the Heathen, adjudg'd to a more to­lerable condemnation hereafter, bless himself that he was not a Christian, and had not so many obli­gations laid upon him to forsake this World, nor such clear Revelation as we have of another. It had been a goodly Errand indeed for Christ to come into the World, and to gather together a company of Di­sciples, only to bear his Name, but really not to differ from other men, nor from what they themselves were before. Was it worthy of his Blood, can we think, to purchase to himself a People peculiar onely in Nominal Relation? Why certainly under the spe­cious Title of Christians, we are still Heathens in­deed and in truth, if our Predominant Love and Care be of and for the things of this World! For so the Heathen are describ'd by our Lord himself, to have their minds mainly upon worldly things, Mat. 6. 32. After these things do the Gentiles seek. And he would have his Disciples to differ from the Gentiles in their seekings and lovings as well as in their professing.

MEDITAT. XXXV. Further Disswasives from the Consideration of the Nature of our Souls.

SEcondly, If we value our selves onely as men, Creatures of Noble Natures and large Capacities, let us consider that the World with all its Trinity of Riches, Pleasures and Honours, in Inferior and Inade­quate to our Souls; below our Faculties, and insuffi­cient to our Necessities. 'Tis justly accounted disho­nourable for Persons of Noble Extraction or Ingeni­ous Education to mingle themselves with persons, or in things mean and unsuitable to them, as if it were a debasing and degrading of themselves: but if this mixture be a familiarity, 'tis still worse; and if this familiarty be an Union, 'tis worst of all. What a stir and a clatter do we make about a Gentleman marrying his Maid, or a Lady her Groom. Great Indignation arises to the Gentry of the Neighbour­hood presently, and much wonderment to the rest. But the Soul of the meanest man, matching with the most splendid Object in the Creation, and uniting its self thereunto, incurs a far sorer Censure, and re­quires a far greater pity. The Sun stooping to Mor­tal Clymene, or the Moon to the Sheperds Boy En­dimion, or Venus in the Arms of dirty Vulcan, or Jupiter assuming Horns and Hoofs, for the sake of a mortal Mistress, or whatsoever the Poets have invent­ed to the disparagement of their wanton Deities, does but represent the infamous mixture which that off-spring of Heaven, the Soul of Man, does make of it self with things terrene and mortal. A generous Eagle preying upon Carrion, or a glorious Star fal­ling [Page 359] from its Sphere, and choaking it self in the dust; or the Romane Emperour catching Flies, are tolle­rable Absurdities in comparrison of that abominable and mischievous Choice which all worldly minded Men in the World do make. Does the Maker of Souls, who best knows the worth of them, value one Soul, any one Soul against the whole World? And shall we think a little scantling of this World, a fit match for Millions of Souls? Dost thou not know, O my Soul, that thou art the Son of God, the Bro­ther of Angels, nay even of the Angel of the Covenant by Adoption; and canst thou pitch and fix upon any Object below God himself? It is unreasonable, it is unjust, it is sinful and shameful. Believe it, all in­ordinate love of thy self is an Incestuous, and of other things a Sodomitical Conjunction.

And besides the Relation and Capacity of Souls, we may distinctly consider the wants and necessities of Souls, which are such, that the World and the fulness thereof cannot supply or relieve. The Appe­tites and Thirsts of Souls are great and strong, which the Creatures Cistern can never slake and quench. There is a kind of infinity in the lustings and cravings of Souls, which all the Possessions and Conquests of the World could never yet fully gratifie; Curtae nescio quid semper abest rei. You may as well imagine that Behemoth that drinketh up Jordan into his mouth, should be satisfi'd with one drop of a Bucket, or the wrangling of a hungry Infant for the full Breast, should be from day to day silent by Gawds and Rat­tles; as that the Thirsts of a Soul which are after Rest and Happiness, should be quencht and satisfi'd by Creature fulness. No, no, the whole World is those Husks, that will not fill the Belly of the Hungry Prodigal: Take it in all its dimensions, and a Man may [Page 360] say of it, The Bed is too short for a Soul to stretch it self upon, and the Covering is too narrow for a Soul to wrap it self in.

To which I may add, That the Heart of Man is also a Sacred Thing, a Thing Consecrate to God. The Prophanation of Temples was ever bann'd, our Sa­viour was never so transported with Zeal, as against the Profaners of the Temple; but certainly to en­tertain the World into our Hearts is greater Pro­phaneness, than to drive a Trade in the Temple, to make a Dove House or a Stable of it.

MEDITAT. XXXVI. From the Consideration of the Nature of the World.

THe uncertainty and unsatisfyingness of the World, and all worldly things, is a popular Theme, which every young Scholar can Rhetoricate upon and declaim against, before he have made any ex­periment of it, or any Choice of a better Object. The Books of Men are as full of Invectives against the World, as their Hearts are at the same time of the love of it. He's a very fool indeed that cannot repeat the words of the wise Man, and cry all is va­nity: but he's a wise Man who heartily believes what he repeats, and acts agreeable to his belief.

The Poetical Fancies do prettily resemble pleasures to Syrenes, which sing sweetly, and by their pleasant voice and beautiful aspect, allure the Passenger to themselves, and then hugg him and kill him. And who can deny, that this is somewhat like to Solo­mons whorish Woman in the Proverbs. They com­pare Honour to Icarus his Wings, mounting him so unreasonable high, that they are melted off by the heat, [Page 361] and so down comes that aspiring Mortal to a degree lower than that from which he arose; and leaves no­thing behind him, but a ridiculous fame of bold A­spiring, Magnis tamen excidit ausis. Not unlike which, is the description that the Psalmist makes of man, that is in Honour and abideth not, He stands upon Pinnacles indeed, but they are very slippery ones, from which he is soon cast down into destruction.

They resemble Riches to the great Wooden Horse, which the silly Trojans entertain'd into the very heart of the City, and rejoyc'd in it as a rare Present, sent them by the Gods; but it prov'd full of deadly E­nemies that presently Murdered them in their securi­ty: And does not the Apostle speak to the same pur­pose, when he tells us, That they that will be Rich, fall into Temptations, and a Snare, and many hurtful Lusts which drown Men in Perdition; and coveting after them, is piercing ones self thorow with many Sorrows.

I have read of a Bird in some parts of India, that has a Note, singing in the language of that Countrey, Here he is. This he is always singing, as our Countrey Cuckows. Hereby many curious Travellers are invited to the Tree where he sits, who spying them come, removes further to another, and after that to ano­ther, still calling them by the same Note; whereby it has happen'd that many in seeking to find the Bird have lost themselves. The Application is easie: for the things of this World Invite, and Allure, and Pro­mise much Content, Lo Here it is, And lo There it is; but no body could ever light of it there; for when one comes near them, the deceitful Birds take to themselves Wings, and flye away; for so the wisest of men tells us in plain words, Eccles. 5. 10. He that loveth Silver shall not be satisfi'd, &c. and con­cerning [Page 362] Pleasures, the same Wisdome said, That its madness; and of Mirth, what does it: Eccles. 2. 2. and concerning Honour, he thought the same thing; for all that comes (says he) is Vanity.

This Meditation is capable of much enlargement, but it does not need it: Therefore I will dismiss it, and consider further, Whether those things be indeed Riches, Pleasures, and Honours, which are call'd by those names? I suppose that these things of the World are not onely empty and unsatisfying, and therefore unfit to be the Object of our Love, but that they are deceitful, in nor being what we call them, as well as in not giving what we expect from them. Shall these sorry things deserve the name of Riches, Honour, and Pleasure, that are full of Po­verty, Disgrace, and Bitterness? Can I be proper­ly said to be Rich, when with my Riches I am poor; or Honourable, when with my Honours I am the more abject and slavish; or a man of pleasures, when with my pleasures I am the fadder? And is it not thus?

The true measure of riches is, not how much the more one has, but how much the less he wants; for riches were not intended only that we might have more, but that nothing should be wanting. Now consider that famous rich man in the Gospel, for Ex­ample, whether he was the richer or the poorer for that plentiful Crop he reaped. This increase made him sollicitous and sleepless, made him more indigent then he was before; And was it not poverty then? For now the Text tells us, he wants bigger Barns, consequently a great many Workmen to build him more, Servants and Cattel to manage his Husdandry: And I pray what can poverty it self do more than make a man want? I suppose a poor man in the common [Page 363] sense to be made rich; well, he wants Men and Arms to defend his riches, Servants to manage them, a Retinue to wait upon him; now he wants a Stately House, and that wants Stately Furniture; he wants many other things, and those things want many other things still: so that the poverty is mightily increased by the mans being inrich't. And is it not thus with Honours too? Was not Haman base and vile with all honour, who was subject to Mordecai, a Captive, a Slave? If it be said it was by accident; I answer, that all honour lies perfectly at the mercy of the People, they kill or save by the turning of a Thumb, as they did in the Arena of old.

It is ill provided for proud men, whose Greatness de­pends upon a small matter, which is in the power of the meanest man to deny. And to be a servant to so many men, and those of the meanest too, methinks is a great reproach. And as for pleasure, I doubt not but that honest self-denying Urias had more satisfa­ction of mind in not going home to his Wife, than David had in fetching her home to him; his denying of pleasure was pleasant, whereas the others pleasure was painful and shameful.

And wilt thou O my Soul be impos'd upon; wilt thou be so childish as to pursue a painted and gad­ding Butterfly; which either thou canst not catch, or it will weary thee to catch it; or it will at last ashame thee of the pains and weariness that thou hast been at in catching it, when thou seest it will not an­swer thy expectations? Nay worse, wilt thou follow a falsity, a delusion, a shadow instead of a substance, a name instead of a thing? Wilt thou travel all the day in pursuit of a Notion, and at last it will prove nothing but a Fallacy?

Is it such an admirable atchievement, after all thy [Page 364] pains, and ploddings and periclitations of health and case, and soul and all, to be falsly called rich or ho­nourable? Nay, nay, for stark shame lose not the substance for the shadow, and yet not get that neither. Reckon rather, that true riches stand in not wanting any thing, then in having much; and not wanting depends upon not desiring; lessen thy desires, and thou art truly and compendiously become rich. If thou de­sirest many worldly things to make thee happy, thou both missest of thy happiness (which these things can never afford) and loosest a great part of thy self too in the enquiry; for look how many desires do distract thee, so many bits and parcels of thy self are wanting; every Concupisence runs away with a piece of thee. To think to be made happy by the addition of more worldly things, is just as if one should go about to make up an entire Garment all of Patches.

MEDITAT. XXXVII. From the Consideration of the Nature of Love.

WHen I begin to think of the Nature of Love, I see a wide Field open, wherein I might either tire my self, or lose my self. I will therefore confine my Mind to the Meditation of the Nature of Love, as it is, Giving, Transforming, Uniting, and Subject­ing: These are Four famous Properties of it, to give away the mind to the Object, to assimulate it to it, to unite it, and to subject it thereunto.

From every one of which will arise a strong Disswa­sive from the Love of the World.

He that loves gives; And what does he give? He gives his heart, he gives himself. The Text seems [Page 365] to justify this Notion, That predominant loving is a giving away of the Heart to any Ob­ject—My Son give me thy heart. He that predominantly loves God, gives him his heart; And it is true on the other hand, that the Covetous Man is given to the World, and the Sensualist is given to Pleasures, Anima est ubi amat non ubi animat: The Soul that loves, sojourns abroad all the while, and is anothers, not its own. He that loves God, gives him­self to God, and dwelleth in him; which giving away of our selves is most advantageous. For in lieu of this poor gift, our selves, we receive God, who is infinitely better than Ten thousand Selves: But he that by Love gives himself to the World, parts with the best he has, even himself, for nothing. He gives himself to that which can give him nothing back again, cannot so much as love him: In which respect I doubt not to affirm, that the Covetous Man is the greatest Prodigal in the World; he parts with that which is most precious for no price at all. For to allude to our Saviour, he hath nothing in Exchange for his Soul.

Again, Let us a little consider the Assimulating Na­ture of Love. As he that looks into a Glass, even by looking into it, makes a face therein; so he that loves, even by loving, contracts a similitude. No Man loves God, but he forthwith necessarily becomes God-like. How precious and honourable must this love be then, that makes this blessed Transformation? And how vile and dishonourable is that worldly love, that transforms Man into Money, nay into Muck! The Poets tell of a covetous King that turn'd all he toucht into Gold; but lo here a stranger sight, the Covetous Worldling, turning even himself into Gold by loving it. Wouldst thou be content, O Man, that God should turn thee into Gold or Silver, into House [Page 366] or Land? Why then wilt thou make this voluntary Transformation of thy self? And yet so it is, thou be­comest the thing that thou lovest; even as a lump of Brass, Cast and Carv'd into the shape of a Man, is said to be a man; but cut the Effigies of a Beast upon it, and it will be call'd a Lion or a Dog.

Yea more than so, the nature of Love is not only Assimulating but Uniting. The Soul of Man is no otherwise united to any Object but by Love; this makes him as much one with God, as he is capable, if God be his best belov'd Object; and it makes him one with the World, if that be his darling; even one with a Whore, if he be by love joyn'd unto her. The Particles of some Worms cut off, seek to be united to the Head: sure I am that man (who is call'd a Worm and no Man) being by his Apostacy cut off from God, ought ever to be enquiring after his Original, and seeking to be re-united to the bles­sed Object from which at first he is so unhappily di­vorc'd.

In a word, the nature of all created love is to sub­ject the Heart to the Belov'd Object: Qui aliquo fruitur, ei necesse est ut per amorem subdatur. He that loves God above all, confesses that he needs him a­bove all; and seeks to be made happy, in conjuncti­on with something more excellent than himself is▪ which is but reasonable, and indeed honourable. And so he that loves the World Predominantly, pro­claims his need of, and dependance upon the World, in the enjoyment of which, he expects himself to be happy; which is unreasonable and shameful. The covetous Rich Man does not so properly possess the World, as indeed is possest by it, the World has the command of his Heart, therefore it is his Master; and he is the worst of Slaves, as giving himself into [Page 367] a voluntary bondage, and that to the vilest and meanest of Masters. What place in the Creation shall I assign to that man that loves the lowest things; for by loving, he makes himself lower than they; and it will puzzle all Philosophy to tell where to place that man, that is lower than the lowest.

Shake off these shameful Fetters, O my Soul, burst this Yoke: thou art call'd to liberty, renounce this A­hominable servitude; and reckon that if for an Hand-Maid to be Heir to her Mistress, is a matter of Pride, for a Mistress to e [...]slave her self to her Hand-Maid, is matter of shame and reproach. The gracious Creator hath plac'd thee in a noble degree and rank of the Crea­tures, the lines are fallen to thee in a good place; do not wilfully degrade thy self by forsaking thy station and thrusting thy self down below the lowest, to thy eter­nal disparagement and amazement: Lest, whilst thou stand'st in a mixture of disdain, and pity, beholding the mighty Nebuchadnezzar herding himself with the Oxen; thou plunge thy self into a more dishonourable condition then this, and suffer thy self to be ridden by thy own Beast.

MEDITAT. XXXVIII. From the Consideration of the Nature of the Love of the World, Idolatrous and Adulterous.

HAving briefly considered what the World is, and what Love is, I will now put them together, and a little consider what Worldly Love is. And indeed I cannot think of any thing abominable, but I find it to be that. Methinks I hear the Pathetical [Page 368] words of the blessed one, fou [...]g in my ears, Oh do not that abominable thing that I hate (Jer. 44. 4.) It seems that all sin is abominable and hated of Gods Soul: But if one thing may be said to be more abominable than another, I doubt not but Predomi­nant Worldly Love, is the most abominable of all things; as having in it the nature of all those things, which are of all sober Judges accounted most abo­minable. I will confine my self to five or six of the worst that I can think of. And here I will begin this black Roll with Idolatry.

This is confest by all Christians to be an abomina­ble thing, insomuch that that very part of the Chri­stian World which we most suspect of it, are as studious to excuse it, as they are bold to commit it: And there is a great deal of reason why all men pro­fessing the knowledge of the true God, should a­bominate Idolatry, when they hear him in his Word so passionately charging the World against it, so terribly threatning the Commission of it, and read what lamentable Devastations he made amongst the Jews because of it; which the Prophet excuses by a strange expression, The Lord could no longer bear, be­cause of their Idolatry, Jer. 44. 22. But as abomina­ble as it is, the Love of the World is in it. What the Apostle says of one Branch of it, by the same Argument, that Covetousness is Idolatry; Pride and Sensuality are no better. The highest Act of Wor­ship is Love, consequently, he that loves the praise of Men, more than the praise of God, that is a lover of Pleasures more than of God, is a down right Idolater. Gold and Silver need not to be made into Images, to be objects of admiration: He that loves and delights, and trusts in them chiefly, has given the Worship peculiar to God to them, and [Page 369] made them his God already. Idols may be, and com­monly are set up, as properly in the Heart as in Houses, Ezek. 14. 3. and Idolatry as well committed, by the inclinations of the Will, as by the bending of the Knee. There cannot be more palpable Idolatry in the world, than making that a God to ones self, which is none: Is not the Sensualist an Idolater in the most proper speech, whose Belly is his God, as the Apostle phraseth it. By the like propriety of speech, one may say of the proud Gallant, that he makes his Back his God; nay an Horse, an Hawk, or an Hound, may be as truly an Idol to a Christian, as a Calf is to an Egyptian.

A second abominable thing that I think of, is Adul [...]ry. Whatever favourable Opinion this Wicked and Wanton Age has entertain'd of this Vice, I'm sure the Holy God accounts it abominable, and ordained in his Common-wealth of the Jews, that the Adulterors should be stoned to Death. Such is the Opinion that God has of Adultery, that he most usually by his Prophets compares that in­comparable sin of Idolatry to it, and calls it going a Whoring after other Gods. It must needs be a foul pattern by which that Monster of Idolatry is drawn.

And is not the love of the World Adultery? Is not the heart of Man as much dedicate and due to God, as any Mans Wife is peculiar to him. Do Men justly complain of great wrong done to them, and may not God as justly complain of the alienation of Hearts? May not God reasonably be offended that such a vile thing as Mundanes should be his Rival, and defile the Heart of Man; which he esteems his greatest Jewel. It's plain by the judgement of the great Searcher of Hearts, that she that lusts after another Man, more [Page 370] than her own Husband, is a Whore, and has already committed Adultery with him in her Heart. It must needs be, that the Soul that lusts after and cleaves to any Object more than to God (to whom Souls are most nearly related, and to whom they are most firmly bound) is abominably Unchast and Adul­terous in her loves. Souls have no way of playing the Whore but by mis-loving: and by how much the meaner the Object of their love is, so much the groffer and more shameful their Adultery. So that the Soul Prostituting it self to the World, is not only Adulterous but indeed Sodomitical in this Conjuction. For tis all one with lying down before a Beast, which is forbidden by the law, abhorr'd of Nature, and damned by the gentile Theology, under the Fable of Pasiphae and her Bull, and their Monstrous off spring, the Minotaur, Vencr is Monument a nefandae.

MEDITAT. XXXIX Of the Blasphemy and Sacriledge of Worldly Love.

A Third abominable thing that I think of, is Blas­phemy. To speak evil of God, injuriously, re­proachfully, of the Deity, may justly be accounted horrible amongst the Servants of the true God; when it was judged abominable even by the Heathens, whose Gods themselves were abominable. Paul's Companions had like to have been pull'd in pieces by the Zealous Ephesians, for disparaging Diana: and the onely way that the Town Clark could take to appease the multitude, was to tell them whatsoe­ver people said of her, Diana was a very brave Goddess; and to deny that Paul's Companions were [Page 371] Blasphemers of her: for he knew well enough that if such a horrible thing as Blasphemy were prov'd against them, the people would not have stay'd for any Judicial Sentence to be past upon them. Now, there is a Blasphemy of the Heart as well as of the Tangue. So the Fool Blasphemes, who says in his heart there is no God: and so do all they that either [...]scribe to God what he is not, as Ignorance or In­justice, or deny to him what he is, as Omniscience and Omnipotence; or else ascribe that to the Crea­ture, which onely and of right belongs to him. Thus every Idolater, who gives Divine Worship to a Creature, is a manifest Blasphemer of God; and so are all Predominant Lovers of the World, who by the Predominant pursuit of the World, do de­clare they expect happiness from the Creature, which is onely to be found in God and in the enjoyment of him. It may seem harsh, when 'tis spoken in plain words, that every covetous, proud, and sensual Soul is a Bla [...]emer; but there is nothing truer nor scarce plainer. I do not speak of any single Act of Blasphemy that these Worldlings are guilty of, but indeed they live in a constant and continued strain of Blasphemy. Is it not evident that all these Men seek Happiness, Rest, Satisfaction, in the great abundance of Worldly Things. It is obvious to e­very one, that they do insatiably pursue them; there can be no cause of this assign'd, but that they fancy and promise to themselves some satisfaction and hap­piness in the enjoyment of them: And is not this plain­ly to ascribe to the Creature, that felicitating and filling Vertue, which individually belongs to the Creator? Is it not to give the Glory and Essence and Incommunicable Attributes of God to another? Does not he disparage a Fountain of Living Waters, [Page 372] who repairs to a broken Cistern, to quench his Thirst? Does not he disparage the nature of Bread, who passes it by, and seeks to fill his Belly with Husks? That which is a disparagement to these, if it be committed against God, is Blasphemy. He is the only Root and Center of Souls, and to take up in any thing below him, as an ultimate rest and sa­tisfaction, does highly dishonour him, and plainly Blaspheme him. How justly may it be answer'd to this Worldly Crew, at the last day, when finding their miserable disappointment, they shall seek to enter into everlasting Rest: I know you not, you have receiv'd your Consolation, you have had your Reward; in your life time, you received your good things. Get ye to your Gods therefore of Gold, of Silver, and such other Worldly Deities, to which all a long you Blas­phemously ascrib'd a filling and satisfying Vertue.

The poor woman in the Gospel, that had spent all her Living upon Physicians, and could get no Cure, was indeed after admitted to a touch of the Hem of the Garment of Jesus, and healed. But they that spend all their Heart upon the World, seeking for rest in the things that cannot afford it, shall not find it, when they come to seek it where it is. No, no, its just that they that blasphemously make this World their God, should be dispos'd of with the God of this World.

The Fourth abominable thing that I think of, is Sacril [...]dge, or a Robbing of God. How abomina­ble a thing this is, one may easily discern by those Pathetical words of God himself, Mal. 3. 8. Where he asks as it were with wonderment: Will a Man rob God? It can scarce be thought that there should be any such bold Villany in the Nature of things. The Heathens accounted it a fearful thing to rob their god, [Page 373] who indeed possest nothing. Every body know how Prometheus was fastned to Mount Caucasus, and had a Vulture perpetually assign'd to feed upon his Liver, for defrauding Jupiter at a Feast, putting him off with Bones cover'd with Fat, when he got the best Morsels to his own Trencher, and stealing Fire from Heaven. Which Sacriledge Jupiter did so much stomach, as Lucian somewhere tells the story, that he thought instead of being bound to Mount Caucasus, he deserv'd the whole Mountain to be thrown upon him, and instead of one Vulture, he deserv'd sixteen to torment him.

Are they esteem'd to rob God, who with-held Tithes and Offerings from him; and shall not they be much rather so esteem'd, who deny him their Hearts? Our hearts are due to God, he requires them, My Son give me thy heart; this is his great Command­ment, Thou shalt love the Lord thy God with all thy Heart. The heart of man is most sacred, the ve­ry Temple, the living Temple of the living God: and if it be accounted abominable Sacriledge, to steal holy Vessels out of the Temple; what shall we call it, when we steal the Temple it self? So do all they that with-hold their Hearts from God, and be­stow them upon the World.

MEDITAT. XL. Of the Ingratitude and Perjury of Worldly Love.

THe next abominable thing that I can think of, is Ingratitude: A thing so abominable, that the very Heathen by the light of Nature every where ery out upon it with the sharpest invectives imagina­ble. I need name none of them, having once quoted [Page 374] that famous Aphorism of theirs, Qui Ingratum dixerit omnia dixit, Call a man ungrateful, and you call him all that naught is. But yet there are degrees here, and some kind of Ingrati [...]de is more abomi­nable than other: Of all the kinds, ingratitudes to­wards God is the worst; and or all Ingratitude to­wards God, the giving away of the Heart is the worst; and to give it to such [...] vile thing, a hurtful thing, and his Enemy too, makes it still worse. God has given us all the good we have, yea even that good that is given us by our Parents, Tutors, Patrons, Benefactors, he is the D [...]r of it. And for all this he looks for nothing from us but that we should love him: And is it no [...] Monstrous Injustice and Ingra­titude, to deny him that. He gave us these very heart [...]; and shall we go and give them to his and our own profest Enemy? Talk no more of the abo­mi [...]ness of the graceless Lads that kill'd their Masters with their Pen-knives, of Abs [...]lom taking up Arms against his Father, of Rebellious Subjects pursuing their King to death, by those very Swords [...] put into their hands, of the Churl that de­nied a Meals Meat to him that had kept all his Flock in the Wilderness: one covetous Man out does them all, and every Predominant Lover of the World, [...] denys his heart to the God that gave it him, is [...] abominable than all they. It was a very cut­ [...]ng Reflection that our Saviour made upon the un­grateful people, amongst whom he converst, I have done many good works am [...]ng you, for which of these is it, that ye stone me? And what shall he be able to answer, to whom the Father of Mercies shall put this Question; I have made thee what thou art, I have given thee what thou hast; for which of these Mercies is it, that thou hatest me? If it be an­swer'd, [Page 375] Nay Lord, wherein did I hate thee? It will soon be reply'd, to the Eternal silencing of the ungrateful Wretch, in as much as thou didst not love me, thou hated'st me; thou didst not love me, for if any man love the World, the love of the Fa­ther is not in him. But I will adjourn the further Prosecution of this to some following Meditations, concerning motives to the Love of God, and consi­der the last abominable thing, which the Love of the World is, and that is Perjury.

The Jews of our Saviours time, had very broad Consciences, and many fowl things they made a shift to swallow, such as Revenge, Hatred of Ene­mies, Neglect of poor Parents, and the like; yet Perjury was such a Morsel as they could never get down: though they had made void many of the Commands of God, yet for stark shame they left this standing in its full force, Thou shalt not forswear thy self, but shalt perform to thy Lord thy Vows. What Opinion the Heathen had of Perjury, appears by the strange punishments that they say the gods inflicted upon Laomedon King of Troy, for falsifying the Promissory Oath that he had made to Neptune and Apollo; which vengance did not onely light upon him and his Age, but reacht unto posterity. So that many years after, they cry'dout, Laomedonteae luimus perjuria Trojae. Herod, that could digest Mur­der and Incest (hard bits one would think) yet bog­gled at Perjury; though the Oath was a rash one and made but to a Girl, and that upon no valuable consideration neither, yet his stomach (as vitated as it was) so nauseated Perjury, that he would perform it. It seems it was accounted by them an abomina­ble Blasphemy, to call God to Witness to a lie, to make truth it self a lyar; but let the promise be made to [Page 376] whom it would, how much more abominable must it needs be, when that promise is made to God? That is at the same time, to defraud and blaspheme the Majesty of Heaven: And so do all they who so­lemnly in the presence of God covenant and swear to fight under his Banner against the World, and afterwards turn to the World, and enter into a Co­venant of Friendship with that which they had once declar'd their deadly Enemy. Mercury in the Fable, stomach'd [...]t grievously, that Battus should betray him to himself—Et me mihi perfide prodie, Me mihi prodis Certainly more intollerable affront cannot be put upon the Majesty of Heaven, than that men should swear by him to him, and then forsake him; ma­king themselves at once guilty of Fraud and Blasphe­my, which all the Lovers of the World do

If now there be anything abominable in Idolatry, Adultery, Blasphemy, Sacrilege, Ingratitude, Per­jury, the Predominant Love of the World must needs be abominable even to amazement, which is really all these; and what needs, what can be said more to disswade us from it?

O Merciful God, who alone canst effectually deal with the Hearts of Men, perswade us thorowly of the undefiling Nature of thy Love, that we may make it our great study, to keep our selves unspotted of the World.

MEDITAT. XLI. General Motives to the Love of God.

AND now address thy self, O my Soul, to the last and sweetest part of thy work, to Meditate of som [Page 377] powerful Motives to enflame thy self, and the rest of the benumn [...]d World, with the Love of God. Strength­en me, O my God, this once, not that I may be re­veng'd upon, but that I may perform the greatest kind­ness to thine Enemies, by rescuing them out of their miserable bondage, and inlarging their Souls in the most pure and generous love of thee! I let down my Net once more, not without thy Command; Oh that by thy gra­cious Assistance and Blessing, I may enclose a number of Souls; and translate those, who all their days have swam in Earthly delights, and in the brackish Sea of this World, into the sweet Rivers of Pleasures that are at thy right hand, or rather into the pure Fountain of Peace, and Joy, and Pleasure, which thou art, for ever­more.

And here methinks I have the whole World, and all the Individuals therein, thronging about me, each offering its Vote, each offering it self an Ora­tor, to plead the Cause of God. The holy Psalmist in his 148 Psalm calls upon the whole Crea­tion, Heaven, and the Heaven of Heavens, and the Waters that be above the Heavens, the Earth, and the Deeps, and all the Inhabitants of all those, An­gels, and the Hosts of God, the Lights of Heaven, Vapors, and flying Fowls of the Air, all Men great and small, young and old, Beasts and Cattel, and Creeping Things, and all Vegetables; I say he calls upon them to Praise and Celebrate the Lord: but methinks, I hear all these calling upon me and all Man­kind, to love the Lord, and to delight our selves great­ly in our God. For certainly there is nothing in the Creation, but does plainly declare the Loveli­ness of God, and whatsoever does so, does as good as Preach and say, Oh love the Lord ye Children of Men.

But I see I shall lose my self in this immensity; I will therefore confine my self to some few Topicks from whence to fetch Arguments and Motives to the Love of God.

The nature of our Christian Profession, the Na­ture of our own Souls, the Nature of God, the Nature of Love, the Nature of the Love of God, will furnish us with powerful Motives to the Love of God, as well as all these with the Nature of the World and of Worldly Love, [...]urnisht us with dis­swa [...]ves from the Love of the World. For there is as much excellency in the Nature of God, and of the Love of God, to recommend them, as there is un­suitableness and unsatisfyingness in the World, or abominableness in Worldly Love to disparage them. [...] no hard thing for a devout Mind to fetch mighty [...] the Love of God from the same Heads, (the Argument being a little altered) from which the diss [...]asives from the Love of the World were fetcht. As for Example, if we should therefore not love the World, because it is unsuitable and insufficient to us, and not that which it seems to be; then we should therefore love God, because of his infinite fulness, and because he is the onely substantial and agreeable good. If we should therefore not love the World, because by loving, we give, we assimulate, we u­nite, we subject our selves to the World, if this be the Nature of Love, then what can be more excel­lent and advantagious to us, than the Love of God? If we should therefore not o [...]e the Word, because the love of the World is Abominable, Idolatrous, Adulterous, Blasphemous, Sacrilegious, Ungratful, and Perjurious. The Love of God being on the con­trary Excellent and Divine, Pure, Chast, Just▪ In­geniou [...], and Reasonable, ought mightily to allure [Page 379] and attract us unto it self: And so of the rest. But here also I should be tempted to be too large, I will therefore limit my self to a few Considerations which I have found most powerful over my own Soul: Oh would it might please God, to bless them with a mighty Influence, that they may come to the Hearts of those, into whose hands they may come.

MEDITAT. XLII. A Particular Motive to the Love of God.

FIrst, I am wont to consider that God loves us best of any one▪ The Law of Nature suggests, yea di­ctates and requires this, that we love those that love us; our Saviour takes it for granted that all men do this, because the worst of men do it: yea the very Beasts do it, Saevis inter se conveni [...] Ursis: Nay it seems that there is a kind of an agreement in Hell, and an Order and Amity amongst the Devils, else their Kingdom could not stand: If two cannot walk together except they be agreed, how much less can Four thousand (for so many was a Roman Legion in our Saviours days) dwell together in one Man with­out some mutual kindness. The Nature of Love is sociable, it can endure any thing but solitude; this it can no more endure, than the Wind can endure to be, and not to blow. Now what proper­er Object of Love can there be, than one that loves us, or a thing that is our own. No one is our own so properly as he that loves us: I am more truly possest of a Friend that loves me, than of a Child that I carry in mine Arms, or Wife that I lay in my bosome, that cares not for me. Of all the World [Page 380] therefore God is most ours, because he loves us best. The love that comes from above is strong: We commonly observe that the love that comes down from Parents upon their Children, is stronger than that which rises up from the Children to their Pa­rents. An Arrow falling from an high, wounds deeper: What deep impressions then in the hearts of Men, should the Arrows of Love make, that are shot from above the highest Heavens? It is truly said, That God hates nothing of what he hath made: His hatred of the Wicked and of the Devils, if we understand it aright, is not so much his hatred of them, as their hatred of him. There is no such thing as hatred in the pure Nature of God, his Name is Love, and certainly he is nam'd according to his Nature. But speaking after the manner of Men, he is said to hate Evil-doers, onely to denote a contrariety of his Na­ture to Sin and Wickedness; as if one should say Fire hates Water, or Light hates Darkness. It is a passage of St. Bernard, somewhere in his Medita­tions, Diligo te Deus plusquam mea, plusquam meos, plusquam me. That was a pure strain of Devotion, and to be imitated by every Soul of Man that un­derstands the nature of his Happiness, and Relation wherein he stands to God: But if we alter the Gram­mar of it, it is as true Divinity still, Deus diliget me plusquam mea, plusquam mei, plusquam ego, God loves us better than all our Friends loves us, better than we our selves love our selves. Of all our Friends, our Relations are suppos'd to love us best; and of all Relations, our Parents. The Love of God towards us therefore, is compared to the love that a Father bears to his Son that serves him, and a Mo­ther to her Sucking Child. But it infinitely excels these, for what wretched Mortal can pretend to [Page 381] love with that strength and wisdome as God loves. If we who are by Nature evil and impotent Pa­rents, can love our Children tenderly, how much more doth our Heavenly Father? It is our Saviours own Argument, and it concludes as strongly con­cerning loving, as concerning giving. And if giving good things be an Argument of Love, God loves us better than our Parents, for he has given us much more then our Parents could; for he hath given us noble Souls, and his Son to redeem them, yea and he gave us those very Parents themselves, who give us any good thing.

He loves us better than we love our selves. I am much taken with that expression of the Satyrist, (speaking of the Gods, and their Providence towards Men) Charior est ipsis homo quam sibi. Gods love towards us is purer and wiser than our own. He loves us so well, that he will deny us things hurtful to us, though we pray for them; so well, that he will afflict us for our good, though it be sore against our wills; so well, that he will remove us out of this world that we are so fond of, into a much bet­ter, which we poor Souls have little mind of.

MEDITAT. XLIII. A further Motive to the Love of God.

SEcondly, I consider, that I am beholden to God, and it is by him that I am able to love any thing; therefore I ought to love him above all things. The bare possession of any thing, is not the enjoyment of it: it is not by having, but by loving things, that we enjoy them. If meer possession were enough, [Page 382] the Sparrows had enjoy'd the Altar of God as much as David, and the Owls had been as happy in the full Barns of the Gospel rich M [...]n, as he himself. Light is sweet, but it is to them that see it; and so are Meats and Drinks and Perfumes, but it is only to them that can taste and smell. N [...]buchadnezzar in his distraction, when the heart of a Man was taken from him, had no more enjoyment of his Princely treasures, than a Jack-Daw or a M [...]pie has of a Thimble or a Bodkin, that they have hoarded up. Beauty is a pretty thing, but if there were no Looking Glasses in the World to represent it, the Ladies would not be so proud of it as they are, nor dote up­on themselves as they do. I durst appeal to the greatest Mammonist in the World, Whether he would think it worth his care and toyl to covet and serape together great Masses of Money, if he were sure he should be depriv'd of the power of taking any pleasure in it. Certainly if it be Vanity and an Evil Disease, that a man should have Riches, Wealth, and Ho­nour, and no power to eat thereof, Eccles. 6. 2. It must needs be worse to have these things, and not be able so much as to love them, or esteem them lovely. The Poets tell a pretty tale of Ap [...]lle, that having promised the Princess Cassandra the Gift of Prophecying, for a Nights Lodging with her; the afterward refusing, but he not able to fal [...]sie his word, he endow'd her with the Spirit of Prophesie indeed, but entail'd this mischief upon it, that though she Prophesi'd never so truly, she could never be be­liev'd. Suppose God should give a man all the con­veniences, advantages, and ornaments imaginable, and should annex this onely curse to them, that he should not be able in any degree, to take any plea­sure in any of them; I wonder who would account this [Page 383] man happy; sure I am he himself would not. Is it not God that gives us those A [...]ections and that Power, by which we love any thing; ought we not to love him above all things, by whom it is that we love all things It was a reasonable Expostulation of the Prophet, He that hath mad [...]th Ear, shall no he hear? And is it not as reasonable to ask, He that ha [...]h made the Ear, shall not he be heard. He that hath created the affection of love in us, shall not he be lov'd. I had rather never to have been, than not to have been a loving Creature. Having is nothing without en­joying, and there is no enjoying without loving. If a man have never so beautiful, sweet, chast, vertu­ous a Wife, if he cannot love her, it destroys all the pleasure of Relation—Etiam Medio de fonte leporum surgit amari aliquid. Now certainly if I be beholden to God onely for all the ple [...]sure that I take in my Wife and Children, who hath given me power to love them, it is highly reasonable that I should love him above them. Tell me, [...]hou man of pleasures, Is there any pleasure in Meats, Sports, in Wine or Wo­man? That very pleasure that thou takest in them, ought in reason to call thee off from the intemperate and unchast use of them, because it is inconsistant with the Love of God, who gives thee the power of sensating even thy impure pleasures. The very Gusto's of the Table, and the Dalliance of the Bed, do Preach the Predominant Love of God. And tell me thou Mammonist, dost thou love to look upon thy Gold and Silver, dost thou take pleasure in beholding them with thine eyes? Is it not highly reasonable thou shouldst love God, who hath enabled thee to love Gold. The power of loving is from God, therefore he ought to be the principal Object of our Love.

MEDITAT. XLIV. A further Motive to the Love of God.

THirdly, I consider with my self, and do propound it to the consideration of any Man, that is in his right Wits and his Senses, exercised to discern any thing, that whatever is lovely in the Creature, is from God. Our Saviour somewhere saith to Philip▪ desiring a sight of the Father; Have I been so long with you, and sayest thou shew us the Father. q. d. What an impertinent request is it, for a man that has so long Converst with the Son, the express Image of the Father, to desire to see the Father. I may with some reason wonder, and say the same concerning every lovely Object in the whole Creation; Have we seen so many beautiful Objects, and tasted to many pleasant things, and can we not in all those see the Beauty, and taste the Sweetness of the Crea­tor? Why that whereby any thing is lovely is of God. Deus est quodcun (que) vides; and so we cannot miss of tasting the Divinity in every pleasant Morsel, of smelling it in every flower, of beholding it in every sweet Face and Feature: Created good being nothing else but a Reflection of the Uncreated Good­ness. The Wit and Ingenuity for which thou lovest thy self, the Beauty and Symmetry for which thou lovest thy Wife, or any other Woman, the Delici­ousness for which thou lovest Meat, or Drink, or Mu­sick, the Health and Honour for which thou so much dotest upon the World, is but a drop issuing out of that Immense Ocean of Wisdome, Beauty, Sweetness and Perfection, which God is.

To speak properly, The Excellencies which we see in the several Creatures, are not the Perfections of this or that particular Being, but the perfections of God; for they are nothing but what he made them: and it is by stamping his own Beauty and Goodness upon them, that they are any of them in any kind good and beautiful; and indeed not only the Perfections and Ornaments of every particular Being are of God, but the very thing it self. Be­cause he is, therefore we are; for in him we live and have our being. In spight of all Grammar, I cannot but sometimes ask my self this strange question, Where was I before I was? A little Philosophy will resolve it; whatever there was of me, as I was future, and to exist, was in God; Ibi nobilissimum mei exemplar. All things are in God, I amongst the rest. Age anima, repete illud unde prodiisti, unde fuisti. There is a great deal of Reason why I should love God more than my self, who is the Original and Womb of my being; of whom it is, not only that I am thus accomplisht, but that I am at all. And if more than my self, then certainly more than all other things whose Being and Excellencies are derivative as well as my own. The Apostle John Argues strongly, 1 John 5. 1. Every one that loveth him that be­gat, loveth him that is begotten of him. Me­thinks I may invert the order of the words, and ar­gue with no less clearness (for the same Spirit of God justifies this Argumentation also) If any one love that which is begotten, he ought to love him that be­gat: If any one love any lovely Creature, be ought much more to admire the Creator. If a man delight in the Picture of his Friend, and love to contemplate it in his Chamber, how much more will he hug his Friend, the Original and Prototype, when he [Page 386] hath him in his Arms? Arise, O my Soul, dwell not upon the lowest Round of the Ladder, but s [...]ring up by the several Creatures, as by so many ste [...] [...] till thou arrive at the very Original of Beauty and Being.

MEDITAT. XLV. Further Motives to the Love of God.

ANd now pursue this Meditation a little, and add hereunto, That if all the Loveliness of the several Creatures be by way of communication from God, he himself must needs be infinitely mere Lovely. That blessed Supream Being, from whom these Excellencies are deriv'd must needs himself be more Excellent. The sweetness of the Stream must needs fall short of the sweetness of the Fountain: as it is true, Nihil dat quod non haber, so it is also, Nihil dat omne quod habet. All Created Perfections do flow forth from God, as from an infinite Fountain, by way of Redundancy: how inconceivably infinite must the Fountain fulness [...] be!

God hath given power to Kings to kill the Body; who would not fear them? He has given them Authority that they can [...] to this man, come, and to another do this: and who would not obey them? How much rather then ought we to fear him that can cast both Soul and Body into Hell; how much rather ought we to be obedient to the Supream Au­thority of Heaven, be in subjection to the Father of Spirits, and live? In like manner may any de­vout mind Reason, God hath endowed the Souls of Men with Wisdom, Ingenuity, Good Nature, [Page 387] gracious disposition. Who can chuse but love such lovely Objects as these; nay rather who will not love the Infinite Wisdom, Be [...]ig [...]ity, and Holiness, from which these are but little Emmanations, and to which they do not bear so much proportion as the small dust of the Baliance, does to the vast body of the Earth.

Why stand ye admiring us, or the Miracle, said the Two Disciples? Admire the Divine Jesus, by whose power these mighty Miracles are wrought. And why stand ye gazing upon me, may all Crea­ted Beauty say, Pass on to the great Exemplar, contemplate, admire, and love the ravishing unspot­ted Beauty, in comparison of whom I am meer vileness and deformity: And why stand ye gazing upon me, may all created Strength say, may the Behemoth and the Leviathan say, Pass on from the chief of the ways of God, to God himself; contem­plate the Allmighty, Adore and Reverence the Ab­solute, Indefeatable, Uncontroulable, Unchangeable, Eternal Being, compar'd with whom our strength. is as straw, and all our might but as rotten wood. And why stand ye sucking at me, may all Created Sweetness say, may the Honey, and the Honey Comb say, Go from the Cistern to the Fountain, to the uncreated Sweetness, entertain your selves, and fill your Souls with the Heavenly Manna, in comparison of which Fountain, all the Rivers of Created Pleasures are as the Waters of Marah, in comparison of which Manna, all created entertain­ments are rather Husks than Bread, fitter for Swine than Souls.

And why dote ye on me; may all Worldly Glory say, may Solomon in all his Glory say, if you will aspire, let nothing terminate your Covetousness [Page 388] Ambition below the Supream Goodness, and the Inaccessible Glory, the Glory of the Highest, who hath stampt some little of himself upon me, whereby I become desirable or glorious; but in comparison of whose brightness, I am a dark shadow, and a total Eclipse.

MEDITAT. XLVI. A further Motive to the Love of God.

FIfthly, Consider, that to love God, is to gain God. It may justly make one wonder to see Men take such pains to gain the World, and yet so indiffe­rently affected to the enjoyment of God himself. Rising up early, and lying down late, and eating the bread of sorrows, describes but a little of that pains and solicitousness which men use for gaining the World, in comparison of that compassing of Sea and Land, running of strange hazards, adventu­ring Health and Life, Soul and all, in pursuit of Wealth and Honour, which we may every where discern amongst the greedy Merchants, and Ambi­tious Courtiers and Warriers of the World. And after all this, it proves that they seek but a very mean thing, that they gain but a little of that which they seek, and that they are not satisfied with that which they gain.

Is it worth an Age of pains to gain the Creature, yea a small handful of it, yea and such an handful too, as is gone as soon as it is well gain'd; and can any Man that is Master of his Reason, choose but think it much more worthy of all possible endeavors to gain the Creator, and make the Supream good his own? Our Saviour seems to make a supposition of a thing not to be suppos'd, when he speaks of a [Page 389] single Man gaining the whole World (like unto which there are many Hyperbolical suppositions made in the Holy Scripture.) But the gaining of God is no Hyperbolical Supposal, but a Real Pro­posal. It is sincerely propounded to the Sons of Men, and if they fail of it, it is their own fault and folly: It hath pleased God so to constitute the Rational Soul, that nothing besides himself can be the happiness of it: It is impossible in the very na­ture of the thing, that any thing below infinite Truth and Goodness, should satisfie the Understand­ing, and Will of man, or that the same should be any otherwise perfected, but in the possession of this Blessed Object. It must needs follow then, that he is willing to be enjoy'd; else he had been cruel to the Souls of Men, in giving them faculties which should never be perfected, and Appetites that should alwaies be craving and never satisfi'd. It must needs be that the Supream Good is most Communicative of himself, and that he who every where com­mands us to give to them that ask us, and not to turn away from them that would borrow of us, must himself be infinitely willing to be found of them that seek him. This being certain, it will as certainly follow that the loving of God, is the enjoyment of him: Dilige & frueris. It is Love that Assimulates and Unites, and makes this blessed Object our own. Solomon tells us, That he that loveth Silver, shall not be satisfi'd with Silver; yea it is true also, that he that loveth Silver, oftentimes does not so much as possess Silver; poor men may be covetous as well as rich, and there are many in the World no doubt, whose hearts do mightily hanker after the World, that yet miss of it; who pursue this shadow and it flies from them. But no man ever set his heart upon [Page 390] God and was disappointed of the enjoyment of him▪ Though many love Riches that never come to be Rich, and beautiful Mistrisses that are never admit­ed into their Embraces, yea and the Admirers of their own Beauty are miserably disappointed (Nor­ciss [...]s like, they cannot so much as come to a kiss of that sweet mouth that they so fondly contemplate in the Glass) having no advantage of their own fair Faces, save the beholding of them with their Eyes; yet it is far otherwise with the Lovers of God: This most Beautiful and Blessed Object is not shye of himself, he envys no good thing, no not him­self to his Lovers and Friends. As the Benign Sun envies not, denies not his precious Light, no not to the meanest Inhabitant of the Earth that will but look at him; see him, and you enjoy him; so nei­ther does the Father of Light, deny himself to any that do but heart [...]y desire him; love him, and you enjoy him. For what other way can there be sup­pos'd to be of enjoying God? Every man is alike nigh to God, yea and the Devils as nigh as Men: Set aside the loving of God, and the meanest Man in the World is as much a K [...] to him as the mighti­est, and the Apostate Spirits as near to him as his Menial Servants, the Courtiers of Heaven. If we could suppose an unloving Soul to be admitted into Heaven, and to be as nigh the Throne of God as the Angels are, this very Paradice would be a Purgatory to him, and the Bosome of Abraham a Bed of Thorns.

Oh how Blessed, and yet how easie a thing is it to enjoy God? Love him, and he is your own. If King­doms could be got with loving, what man would not be a Prince? If great Fortunes could be obtain'd by be­ing [Page 391] desired, who would not be sure of a Rich Match? If the meer setting ones Heart upon Silver and Gold, would make them to increase, the Prophesy would certainly fail, of having the Poor always with us. God is more easily got than Gold. Be­lieve in Jesus, and you have him. Love God and you are possest of him.

Droop not thou meanest, obscurest, poorest of the Chil­dren of men, come lift up thy head and take Courage: I shew thee a way, a certain way, an easy way, how thou mayst be as excellent, as rich, as honourable as any of the Princes of the Earth, as the Angels of Heaven: Love the Father: for if any man Love the Father and the Son, they will come unto him and make their abode with him. Good God what Honour and Happiness is this that thou bestowest on thy Saints!

MEDITAT. XLVII. A Further Motive to the Love of God.

TO this consideration might well be added, That the Lover of God in gaining God▪ gains all other things▪ Habet omnia qui habet habentem omnia. All things are yours, says the Apostle, to the Lovers of God; and all other things shall be added to you, says Christ, to the seekers of the Kingdom of God. Love God, and you gain all other things in him and with him. It was a generous Speech of the Roman General, when they of­fered him great Treasures to be Friends with him? I matter not your gifts (said he,) I had rather command a People, that have all those Riches, than have them my self. If it should be suppos'd, That a Man should en­joy God, and nothing of the World with him, yet it [Page 392] were a more excellent and happy condition to enjoy him, who hath and indeed is All things, than to enjoy all other things without him. The Lovers of God are sure of enjoying other things with him; the things even of this World shall be added to them, so far as is convenient for them. However, though they should live and die as Poor as Job, when he was at the poorest; and as forlorn as Lazarus, yet they enjoy all things in God: For whatever is truly sweet, pleasant, lovely, beautiful in the whole Creation, is more excellently en­joy'd in God, than as it lies scatter'd up and down amongst the Creatures. Duleius (yea and Plenius too) ex ipso forte libuntur aquae. The witty conceit of the Rabbins concerning their Manna, that it tasted that to every particular Palate, which he desired to eat; and so the Fathers that fed upon it, eat as many sorts of Meat as they desir'd out of the same Dish (the more shame for them then to Lust after Quails.) This con­ceit [...] say, will a little illustrate that great Truth of a compendious enjoyment of all things in God: In him alone the deliciousness of the whole Creation is enjoy'd and re [...]sht all at once; and so the Apostles Riddle is intellig [...]ly interpreted, That the Lovers of God, though they have nothing, yet possess all things.

But this is onely by the by. I pass to a further Mo­tive to the Love of God. If we do not Love him, we shall not, we cannot Live with him. Surely to Live with God and abide with him for ever, must needs be accounted the happiest State that man is capable of; and most men (at least when they see they must Live here no longer) do profess to desire it: And those few, that do not desire it, yet are afraid of the contrary; even these dread the Sentence of Depart from me ye Cursed. S [...]re there is no man so profligate, that can firmly believe and steadily think of an eternal separa­tion [Page 393] and exclusion from the beautiful presence of God, but would ten thousand times rather wish to be quite unmade, than be made so miserable. But so misera­ble must all the Lovers of the World, all the Haters of the Father be. There are many Mansions in our Fa­thers House indeed, but they are only prepared for them of the Houshold: The Sons of the Bond-women must be cast out, be there never so much Room in the House to hold them: These Children of Whoredom, this spurious off-spring of Christian mamonists are hate­ful and must be cast forth, not by their Brethren as Jephthah was, but by that God of whom they falsly say, That he is their Father. Ye hated me and cast me out, Jephthah said: Ye hated me and therefore I will cast you out will God say; to them that once said, Depart from us, we desire not the knowledge of thy ways, will he say, Depart from me, I know you not: But to the Lovers of the Father, will the Son say, Come ye beloved of the Father, inherit the Kingdom. Th [...]se shall for ever abide and dwell with him whom their Soul loved; as they sought him earnestly, they shall find him certainly, and having found him, enjoy him everlastingly. They shall not come and see where Jesus dwells, and abide with him a day, as the two Disciples did of old, but for evermore. For so it is his gracious Pleasure, that where he is, there they should be also.

MEDITAT. XLVIII. A further Motive to the love of God.

LAstly, Let us consider with our selves, that whatever inducement there is to the Love of the World, there is the same to the Love of God, and greater. Is [Page 394] there any worthy consideration, that recommends the World to our Affections, and does not the same re­commend God? I will not here again think of the beauty or excellency of the Creatures, having already shewed, that the God that made any of them excellent, must needs be more excellent than they.

Do we Love the World for its convenience and agreeableness to our Appetites? Meats and Drinks be­cause they gratifie our Hunger and Thirst? Fields be­cause we are served by them? Sleep because we are refresht by it? Warm Houses, because they are a de­fence to us? Friends, because they are a Kin to us, because they Love us or assist us? Goods and Cattle, because they bring in Money or Money because it answers all things? And is not God the most agreeable good to us? Have not our Souls their appe­tites as well as our Bodies? And what can gratifie and perfect our Understanding, Wills and Affections, but Truth and Goodness? yea, and as to Corporeal Appe­tites, although God has ordained such things, as Meat and Drink, and S [...]p, Houses and Friends and Money for our gratification, [...]freshment, defence, assistance, yet he can perform all th [...]se for us without the help of those. Man liveth not by Bread alone, but by every Word that proceed [...]th out of the Mouth of God, who can maintain us and refresh us forty days, yea forty years or ages, if he please, without Meat, or Drink, or Sleep. He is nearer a Kin to us than any Relation, and can as­sist and comfort us in the absence of Lovers and Friends, and take care [...] even [...] our Father and Mo­ther do cast us off. An [...] [...] should be granted to supply the want of all things, [...] God is more full and agreeable, who can supply the want of Money it self: They were Rich men and wanted no good thing, nay, they made many Rich, and gave such good things as [Page 395] Money cannot purchase, who said, Silver and Gold we have none. But (to digress a little) I see no reason to grant such an omnipotence to Money, nor (with the leave of the [...]) such a Translation of the Text, whether we [...] [all things] or [all men.] By answering all things [...] be meant, that it stands instead of all things: It could no [...] stand instead of Meat to Midas, who starv'd in the midst of his Gold: for though men should eat Gold, as [...]hey say the Jews did in the Siege of Jerusalem, it would not keep them from famishing: It could not stand instead of Drink to the thirsty King; if it could, he that had so much of it, would not have been so prodigal as to offer a King­dom for a Cup of Water. It cannot stand instead of so mean a thing as Apparel; he that is never so well loa­den with thick Clay, may for all that be in such Cir­cumstances, that he starves with Cold. Neither by answering all things, can be meant, that it can purchase all things and furnish men with whatever they want. If it could, how comes Money and the want of the most desirable thing in the World to be so compatible, as in our own Language to be made up into one Word▪ called the Rich-Gout. It often happens, that Health cannot be purchased with Money. Aegro Dives ha­bet n [...]mm [...]s s [...]d [...] habet ips [...]m. Liberty is often not re­coverable, Life not preser [...]a [...]le by Money. The poor Apostle might have had his Liberty, if he had had Money; But the King of Judah had Money enough, and yet could not get his Liberty. Rich men may fall into the Hands of such men, that will not regard Silver nor delight in Gold, that they should receive a ransome for them from thence, Is [...]3. 17. And as for Ingenuity, Learning, Wisdom, Grace, one may say of them as Wise Solomon (who did Simul amare, & sap [...] ­re, Cant. 2. 9.) says, concerning Love, If a Man would [Page 396] give all the substance of his House for them, it would utterly be contemned, nay rejected with Scorn, thy Money perish with thee.

Neither is it true, That Money answereth all men, as others interpret it, who thus Paraphrase upon the Words, Let there be Money and all M [...]n have their Hearts desire. For there are many in the World, that prefer the Favor of God, and their own Consciences before Thousands of Gold and Silver. Nay, and those very men, who love Money best, and have most of it too, are not yet answered, they are not satisfy'd by Mo­ney, I could heartily wish for the sake of those that Damn themselves with the Love of Money, and take encouragement so to do from this Text, that the Tran­slation of it were amended, or the Sense fully explained by the just consideration of the Context, according to the learned Tremellius, the judicious Cartwright, or if any one can do it better.

Do men love the World because it is pleasant to them, they see and tast and handle it? I confess the World by being so nigh our Senses, does affect and charm them: But is not God as nigh to us as any thing in the World? The invisible things of him, are seen by the things that are made, praesentem monstrat quae li­bet herba deum. Well might the Apostle say, He is not far from every one of us, (Act. 17. 27.) Which is but a Rhetorical Meiosis, for he is very nigh to every one of us; so nigh, that he is in us, and over us, and round about us; or rather indeed we are in him, who is the infinite Goodness and omnipotent Life, containing all things in himself. God is as nigh to our Reasons as the World is to our Senses, and it is as easie and obvious to conclude, that some one made the World, as it is to see that it is made.

Do men love the World because they apprehend it [Page 397] necessary to them, they cannot live contentedly and pleasantly, nor indeed live at all without it? This may be presumed to be one of the fairest excuses for the Love of the World: For who can choose but love that which is necessary to Life? How can any man live without Money as the World goes? In extream old Age we shall be forsaken and miserable, if we have not Estates, therefore we will stick at nothing to get them whilst we are young.

This necessariness of the World may indeed justifie the moderate industry of Men for the obtaining of a competent Portion of it: but it will never justify co­veting after abundance, nor the predominant Love of the World. For Life it self, for whose sake, we say, we Love the World, is in it self but a mean thing, and not very desirable; and in comparison of the favour of God, abominable, and to be hated. But supposing Life never so desirable, and consequently the World necessary, and consequently the Love of it justifiable, yet certainly God is more necessary to us than the World or any thing in it. Our Souls are sure more excellent than our Lives, and consequently the Grace of God, which is the Life and Happiness of Souls, more necessary than the World can be to the maintainance of Life. It is not necessary to us to Live, but it is ne­cessary to be Saved: If a Man lose his Life he may find it again, but if he lose his Soul, it is past Recove­ry. Without the World we cannot Live, therefore it is necessary: without God we cannot be Saved, there­fore He is more necessary; Nay indeed neither can we Live without h [...] ▪ it is because he is that we are, and if we could suppose that he should withdraw him­self from the World, it may easily be conceived, That the World would hide its Head, and steal away into its first nothing.

MEDITAT. XLIX. A Concluding Meditation.

I Can imagine nothing that does really commend the World, or any thing herein to our Affections, or Entertainment; but it is in a higher degree, or a more excellent kind to be found in God. The super­lative Love of God must needs therefore be most just and reasonable.

And oh would to God it might appear so to all Men, to all the Children of God. Oh thou Father of Men and Father of Mercies, set home those Considerations of the reasonablenes [...], necessity, easiness, pleasantness, seemliness, profitableness, of this Love of thee upon the Hearts of all Men, that as thou lovest them more then they, so they may love thee more than themselves or any thing else! How long, O Lord, shall it be observed, to the breaking of the Hearts of thy Friends, that thou art hated by so great a Part of that Creation, that is nothing but the product of thy own Love and Goodness! What a fearful horrible Re­bellion is this World thrown into, when the Children of the Most High rise up against their Father, their very Hearts ri [...] against him, against his Service, against his People against his Name and Authority! Oh sad Apo­stacy of [...] Nature, Oh lamentable degeneracy of rational Faculties! How are men transformed into Moles, hating the Light, and making to themselves Pla­ces and Paradices in the Base Earth! How are Souls con­verted into Swine, feeding upon Husks and wallowing in Filthiness! How stupendiously are the rational Palates vitiated, who loath the Honey and the Honey-comb; [Page 399] to whom Love it self is hateful! Oh Lord, pity this unnatural viperous Generation, that are without natural affection to their Father; cast forth thy Cords of Love, and reconcile this undutiful rebellious Off­spring, to thy Blessed and Lovely Self! Hear me O my God in these Requests, which on my own be­half, and on the behalf of all the undutiful Crew of lapsed Souls, I humbly present to thy Merciful Majesty.

Disparage all the Wealth and Glory and Sweet­ness, and Beauty and Bravery of the World in our apprehension, that we may look upon them as things unsuitable, inadequate, inferiour to our Noble Na­tures; meer Husks and Trash, Dust and Gravel, in Comparison of the proper food of Souls!

Display thy Divine Excellency, Sweetnes [...], Fullness, Infinite Goodness, Suitableness and Allsufficiency to us, that we may be throughly convinc'd, that thou art altogether lovely, and that all other things, yea Heaven it self, are to be loved for thy sake.

Let thy good Spirit move upon our Affections, and overshadow these Souls so long, till it have impreg­nated them with Divine Love! Whether Love be like Water, do thou shed it abroad in our Hearts till it overflow all our Faculties, as the Waters co­ver the Sea; or whether it be like Fire, let the Breath of the Lord Blow it up into a victorious and irresistible Flame!

Grant, good God, that this Love of Thee, may express it self in the Faith, Love, and Obedience of thy Blessed Son Jesus, in the Entertainment and Pro­secution of the Motions of thy Holy Spirit, in a sin­cere Love of all Men, in a singular Delight in the Saints, in the constant preference of Truth▪ Righte­ousness, the Establishment of Peace and Order, [Page 400] the Advancement of the Gospel, the Favour of God and our own Consciences, before Riches, Honours, Pleasures, Self-pleasing, the Favour of Men, the Pro­pagations of Parties, and all Worldly Interest what­soever; in the preferrence of the Peace and Holiness of our Souls before the gratifications of the Body, and the securing of a happy Eternity, before the ser­ving of Time!

Finally, I beseeeh Thee O my Gracious Father, be daily adding Fewel to this Holy Fire, maintain and encrease this pious Ardor: Keep us in thy Love, wai­ting for the Mercy of Jesus Christ unto Eternal Life: Be daily winding up these Heavy and Lingring Hearts unto Thy Self; and carrying on these imperfect Longings, till thou hast ripened them into Perfect, Lively, Fearless, Endless Love and Delight, in thy Heavenly King­dom, for the sake of the Son of thy Love; who hath loved us and given himself for us, that we might give our Selves to Thee! To him, with the Father, and the Holy Ghost, be all Thanks, Love and Obedience for evermore.

Amen.