Merit and Reward.

WHen I had less wit, and worth than now, (and that is too little of all conscience) observing how many set the Cart before the Horse; how they looked to catch the bird without beating the bush; and to reap reward, where they ne­ver sowed pains; it put me into a re-cogitation, how my parts and endeavours should be considerably gratified. But haply and happily falling upon the words of the Apostle, where he enjoyn­eth Children to requite their Parents;2 Tim. 5.4. by finding my self unable to satisfie that particular, I found my self satisfied in all particu­lars, for all my past and future possible labours. For he who can­not requite his natural Parents, can much less strike off accompts with God and the Church. I can never do, or suffer enough for that God, who hath done and suffered so much for me; nor take sufficient pains and care, in, and for that Christian Church, which took the care and pains to make me a Christian.

† A. a. b.

THus usually begin our English children to learn to read. The Christians Primmer, and the Turks Alcoran are nothing a­like in their face.

Train up a childe in the way he should go, Prov. 22.6. (saith Solomon) and when he is old he will not depart from it. Christ is the way, the truth, and the light; and he that will come to him, must go by the cross. A cross in the way directs the Passenger; and the cross guides the Christian schollar. Schola crucis, schola lucis, the cross teacheth true wisedom; and true wisedom teacheth how to bear the cross: without which proficiency, a man may have cause to say with Nero, Mallem nescisse literas, I had rather never to have known letters.

Certainly, it is neither false Latine, nor bad Discipline, to teach a child to say, God be my speed, before he pronounceth his A. B. C. And even the greatest Clerks may gather this lesson out of their first Elements, namely, that the true end of all learning, [Page 3]and its utmost perfection, is to know Christ, and him crucified.

What Christians ever did wear in their foreheads, that (I think) their Books without offence may bear in their Frontis­pieces. For Christ, who would have us to own his Cross, did never declare that we should disown, or be ashamed of the Sign of it.

Prophaneness is no antidote for superstition, who vilifies what another hath too much magnified, doth not rectifie, but multiply abuses. For my part, as I believe the more pure and Primitive Christians, did not make a magicall spell of the Sign of the Cross to fright the Devill: so I verily conceive, that they never thought that the Devil could have frighted Christians, from the laudable use of the Sign of the Cross.

I love not to see zeal self-consumed in fruitless opposition, nor retrograde devotion. I wish even the Antipodes Christians, but would not have Christians become Antipodes in their opini­ons.

That Constantine the great saw the Sign of the Cross in the aire,Soc. Eccl. hist. l. 1. c. 2. and these words with it, In hoc Signo vinces, in this Signe thou shalt overcome, as a preamble to his conversion, we have so fair a tradition, and so venerable authority for it; that modesty and good morality dare not doubt it. To which may be added, the sign of the Son of man coming to Judgement,Matth. 24.30. interpreted by the ancient Fathers, to be the Sign of the Cross; which exposition was never yet by the Church exploded for heretical.

Whether that be the Sign there meant, God knows; and that day shall reveal it. But this is certain, that the enemies to the Cross, have been the greatest enemies to Learning, and the ene­mies to Learning, have been the greatest enemies to the Cross. Et crimine ab uno disce omnes, And take one example for all in Julian the Apostate, who profiting above most his contempora­ries, did by his learning find out, That there was no directer way to overthrow the Christian Religion,Soc. l. 3. c. 10. than by preventing their literate education: And therefore he forbade Christians the use of humane learning, and the reading of prophane Au­thors, least they should beat the Pagans with their own wea­pons.

Oh how would Infidels have gloried in those dayes, could they have seen Christians abhor the Sign of the Cross; or quarrel [Page 4]with one another about it! Oh let not the Sign of his Cross be any cause of Christians separation from one another;Eph. 2.16. seeing Christ by his Cross intended and wrought the worlds general re­conciliation.

Ʋt litera verba, sic mores homines.

AS letters make words, so manners make men; education like pronunciation, (for the most part) giving each man his accent, whereby he is either asper, aut lenis, fierce or gentle.

The praise of Literature, which the Boy at Schoole cant's in jest, the man afterwards proves and approves in earnest; emollit mores, nec sin it esse feros, it softens the wild nature of men, and suffers them not to be brutish. It is a weighty treasure without a burthen; it is gladius delphicus, an engine fit for all occasions; in prosperity an ornament, in adversity a refuge.

This benefit Aristippus (as he said) reaped by Philosophy,Laert. that he could speak freely to all men; to the great men without fear or flattery, and without pride to the poor. And this com­fort Dionysius junior sound, when he was deposed, that Philoso­phy had enabled him to bear the check of fortune.

And as in letters,Plut. there are consonants and vowels, liquids and mutes; so among men, some more liberally talkative, others more deeply reserved: And the learned Solomon points to the golden mean, saying; There is a time to keep silence, and a time to speak; Eccl. 3.7. & chap. 8. ver. 5. And a wise mans heart will discern both time, and judge­ment.

Indeed learning instructs a man to both, as Socrates witnes­seth;Steb. who demanded of his nimble tongued Shollar Carco a dou­ble price: one to learn him how to speak well; another to know when to hold his peace.

One with another do well, learning and good manners; and we see scarce any who hate the first, attain the latter. But on the contrary, many who would not be brought to their A. B. C. have brought themselves to Plautus his long letter, that is, in plain terms, to the Gallows; and though formerly they did de­spise the Calling, yet then they would gladly have had the bene­fit of the Clergy; which favour of the Law speaks as highly for [Page 5]the honour of Learning, as can be thought; seeing it supposeth that malefactour onely capable of mercy, who can read; and Learning to be as much worth as a mans life.

The Barbarian boy, who had learned only to say (like a Par­rot) Alpha, Beta, Gamma, Coel. Rh. by being three or four dayes at Athens, at his return into his own Countrey was applauded, car­ried in triumph, and judged by the ignorant to excell an eminent Orator.

Whether a man should more pity the case of such an Oratour, admire the confidence of such a Novice, or laugh at the folly of such an Auditory, may be a difficulty. He hath a hard task, that must both tell his tale, and find ears; or preach like venerable Bede to a heap of stones, in hope that they shall say Amen to him.

It is not long, since Englishmen were as mad as those Barbari­ans, preferring pitifull boyes before skilfull Orators, before Grave Divines, and Reverend Bishops. Yea, such a nauseous loathing had debilitated the stomacks, and vitiated the palates of the many, causing a disgust, reluctancy, and belching against all Sciences and Languages; that within a few years (without a sovereign remedy) ignorance would have gotten the upper hand so far in this Nation, that who so should have uttered Alpha, Beta, Gamma, should either have been adored (as that boy was) for a profound Scholar; or else have been stoned to death like D^r Lamb for a Conjurer.

Oh, but have a care of the Language of the Beast; and that (they say) is Latine. And yet I believe, none of them know, what Language the Beast spake, which Balaam rode on. I dare say, it was not Latin.

But to be serious; the wise Alphonsus being told of a certain King of Spain, who depraved and spake ill of Learning, answered, Vox illa Bovis, that is the language of a beast and not of a King. And he who cals upon Kings to be wise, and Judges to be learned, Ps. 2. Ps. 32. commands the people not to be like horse and mule which have no understanding; whose mouth must be holden with bit and bridle, lest they fail upon men.

The language of the Beast consists not in the National Dialect wherein men speak, but in the unwholsome matter which they utter. To blaspheme Gods sacred Attributes, or to [Page 6]vilifie his Ordinances, or to contemn his gifts, this is the language of the beast.

Christs Crosse bare the Inscription in Hebrew, Jo. 19.20. Rev. 7.9. Greek, and Latine; and the Kingdom of Heaven is a select extraction out of all tongues and people. And as the division of tongues in the Old Testament is recorded for a judgment on the world:Gen. 11. Act. 2. 2 Cor. 12. so the gift of many tongues in the New, for a mercy to the Church. What confounded Babel, serves to build up Sion.

It is no marvel, though blind men cannot judge of co­lours,Tull. Tuscu. 5. and fools despise instruction. Democritus, who pull'd out his eyes to strengthen his wit, did in that shew neither wit, nor manners; and I wish no man to follow his example, unlesse he thinks it a happinesse to be led by the nose.

Much Learning did not make S^t Paul mad; but too little made Festus think so: And though Festus knew not how to value S^t Paul nor his learning;Act. 26. yet S^t Paul's learning taught him to give a due respect to noble Festus.

THese are the ancient forms of salutation. This was the old way of educating and principling man, woman and child. And the old way is the good way.Jer. 6.16. The very words themselves are so sound and hearty, that none but a Judas, a damnable hypocrite can trunk them forth, and not intend them.

He who knew the heart said, Out of the abundance of the heart, the mouth speaketh; Mat. 12.34. by which rule, that man can have but a small stock of good in his hear, that cannot afford to bestow a good word on his neighbour, or to breath out a blessing on them he meets with.

Belles paroles n'escorchent pas la langue, Good words hurt not the tongue, saith the French Monsieur. And he who told us, That evil words corrupt good manners, Cor. 15. did thereby intimate that good speeches would be a proper means to refine them. A [Page 7]brisk gale of wind purgeth the foggy air, and makes it health­full. God heareth us in, and helps us by our mutual pray­ers:Psal. 109.16. but he that loveth not blessing, it shall be farre from him.

Because the Pharisees loved salutations in the markets, may not good Christians use them in their occasional congresses? Yes surely. For Christ did not blame them for using,Mat. 23.7. but for their ambitious affectation of them. They loved to take, and not to give; to receive honour of all, and to give honour to none but men of their own sect: And so do they, who now deny respect to others. And [Salute no man by the way] is a Text as much tortur'd as the other to defend a rude Zealot;Luk. 10.4. and I wish the Context may go along with him, (if he delights it) neither purse, nor scrip, nor shoes. I know not whether our wild people ground their humour more upon our Saviours words,2 King. 4.29. or on the Prophet Elisha's to his unlucky servant; but who so shall look well on their faces, will think them rather to resemble Gehezi, than any of the seventy Disciples.

Gehezi was sent to raise the Shunamites child to life; and the words to him signified no more but all possible haste in his journey: And the particular exception for that time, shewes the restraint to be contrary to the Prophets cu­stome.

The like is to be said of Christs Commission to the Se­venty; a case that will square to none now. For they were sent to the Cities and Villages of Judea. The time was not then come, Salutem in Domino dicere Gentibus, to speak health and salvation in the Name of the Lord to all Nations. Then was no time to do it; but now there is no colour for omit­ting it. Besides, even then, they who were prohibited con­gratulations by the way, were enjoyned their Ave, at their jour­neys end, saying, Peace be to this house; and that is in effect, God be here.

And let us take good examples along with solid reason, and then we have Gods holy Angels, and good men, his faith­full servants, practical proofs for these our customary saluta­tions.

The Angel saluted Gideon at his good Husbandry, threshing wheat, Dominus tecum, The Lord is with thee, Jud. 6.12, thou mighty man [Page 8]of valour. The Angel Gabriel before he delivered his transcen­dent message to the blessed Virgin,Luc. 1.28. saluted her with a [...], Hail thou that art highly favoured, the Lord is with thee. The holy man Boaz saluted his Reapers,Ruth 2.4. saying, The Lord be with you; and they re-saluted him, saying, The Lord blesse thee. There was his God speed; and their welcome.

And to urge no more particulars, that the general practice of the Church was thus, S^t Paul's Epistles both first and last do de­clare; and especially the close of that to the Romans.

And as good Angels and good men were ever free and frequent in salutiferous benedictions; so on the contrary, the Devil never used any: not that he loves plain dealing, but hates good man­ners; encountring even our blessed Saviour without all respect, in the familiar terms,Mat. 4. Thou, and Thee.

Our salutations are mutual precations, and therefore never unseasonable; because there is not a minute in our lives, wherein we stand not in need of Gods mercy, and one anothers prayers.

Sodom saw the morning Sunne, and thought themselves sure of the day; but a showr of fire and brimstone brought on them an eternal night before noon. There they wanted the Angels and Lots Good morrow, Gen. 19. God save you, and, God be with you.

The Egyptians passed away the day and part of the night, and then were overwhelmed in the midst of the Sea.Ex. 14. The servants of Job were working,Job 1. and his Oxen plowing, when the enemies fell upon them, and made an utter spoil of them. They wanted a God speed, and a God be with you.

And whatsoever men think of it, God speed the Plough is a sa­lutation, which extends from the Prince to the peasant, and con­cerns all manner of persons.Eccles. 5.9. For the profit of the earth is for all; and the King himself is served by the field. And of all other, the Husbandman (in my mind) may justly challenge a God speed, from my lips; nor dare I deny him: for without his labour I might go fow up my mouth.

Nor do I find any debarred the benefit of these Christian cour­tesies, but men perniciously, and actually mischievous; as the professed enemies of the Church:Ps. 129. whom the Psalmist wisheth like the grasse on the house top, which hath neither mower, nor bind­er, [Page 9]nor passenger to say, God speed. 2 Ep. And the like reception S^t John appoints for the heretical seducer.

To words men usually adde gestures, to beautifie, and amplifie their salutations; as uncovering and declining the head, bowing the body, and bending the knee. And God who hath command­ed all men to honour him, hath in a subordination commanded us to honour all men, 1 Pet. 2.17.

As for the manner or outward gesture, the civil custome of a Nation should be a rule to every native; unlesse men be crosse­byaz'd like the Cynick Diogenes, who ever contrived to enter in, when the multitude crouded out of the places of publick Conven­tion; and willed at his death, to be buried contrary to all men, with his face downward, in hope to lie right, when the world should be turned upside down. I hope by this time his worship is laid as he should be.

The men of China (as stories say) affecting to be unlike other men, when others pulled off their hats to them, then they pulled off their shoes. This was something of complement, though at the wrong end. But this Generation afford us a new strain of Humo­rists, who in the morning block their Beavers for all day; and put on their hats to affront their Betters, and shame their friends, as Souldiers put on their Helmets to fight with their enemies. And in this they excell the men of China; for they had a foot, though not a head to uncover: but these have neither head nor foot in their devices, neither hat nor leg; but are compleat Clowns, Cap a pe.

The Poet telleth us, That it was accounted a capital crime,Juvenal. even among Heathens, ‘Si juvenis vetulo nòn assurrexerat,’ If a young man had not risen up, and given honour to his Elder. And therefore in all their Schools, they taught them manners, as well as letters. And that both the one and the other are very good, this is a clear and unanswerable argument, namely, be­cause none have them by nature, nor attain them without instru­ction and industry. Such respect therefore had Alexander the Great for his Tutor, that he publickly professed, He was more engaged to Aristotle his Tutor for his education, than to King Philip his Father, for his life and Kingdome. And scarce any [Page 10]thing lieth a greater blot upon the memory of that accursed and hypocriticall Tyrant Nero, Anton. in Me­liss. & Max. than the murther of his Tutor Seneca.

With what strict discipline, in how great humility, and with what observance of their Betters the Jews educated their youth, Philo the Jew and others have declared; namely, that the Ma­sters sitting in seats for the purpose, the Scholars sate upon the ground at their Masters feet, inclining themselves, and hum­bling themselves even to the dust. And that great Doctor of the Gentiles S^t Paul declareth plainly, that he had such an education, being brought up at the feet of Gamaliel. Act. 22. Luke 10.39. And Mary sate at Je­sus feet, and heard his words.

Telecrus being asked,Plut. why the Spartans made their children shew such great respect to strangers? answered, to imprint in them the more exact obedience to their parents, And we find by sad experience, that from irreverence towards strangers, peo­ple have proceeded to contemn their Parents, Natural, Spiri­tual, and Civil; contrary to the tenor of the fifth Command­ment.

And that is not all the mischief; but by keeping on their hats to the dishonour of man, many have gotten a habit of di­shonouring God, covering their heads at prayers, thanks­givings, and the like holy exercises; a thing flatly condemned in the word of God, by the Apostle who saith, That every man praying, 1 Cor. 11.3, 4. or prophesying, with his head covered, dishonoureth his head. And that Head of every man, which is thereby dishonoured, is Christ.

Let men then learn to walk more humbly with their God, and more respectfully to men, who bear the Image of God; and that the rather, because God Almighty (if men rightly consider it) hath exceedingly dignified the nature of man, by his Sonne Christ Jesus his Incarnation. For shame at least, let men uncover their heads, and shew their faces to the ho­nour of God; lest God cover them with shame and confusion of face.

Grace before, and Grace after meat.

THere is as much need of good manners, as of our daily bread, and more of Grace than of meat. Grace may be without meat; and that is no fault of the person: But to take meat without Grace, is both a sinne, and a plague. He is worse than a beast, that knoweth not his keeper. Ingratitude is a mon­ster it self, and it makes a man a monster.

Men flying to their meat tooth and nail, without benediction and thanksgiving, have (as we say) more sauce than pig; and yet are indeed more hogs than men. They are like Ulysses his companions, who were turned into swine by Circes inchantment.

And of all unclean beasts, none but swine, trampling pearls under their feet, and renting their feeder,Mat. 7. are bad enough to parallel those tongue-tied persons, who are past grace.Ps. 104. Ps. 127. For the young Lions seek their meat from God; and the young ravens call upon him that feeds them.

It is an usual saying among men, That many gape for that which they never have; and that they are never sure of their meat, untill it be in their belly. But indeed without Gods blessing procured by prayer, they are sure of nothing. Their table may become a snare; death may be in the pot; thinking to devour a Camel of dainties, they may strain and be choked with a gnat. Once a great person perish­ed by a little fly in a draught of water; which I do not cite uncha­ritably, as a judgment upon him, but as a motive to piety for us.

We may have meat before our eyes, and not have power to taste it; as that distrustfull Lord had in the gate of Samaria. 2 Kin. 7.2. Men may have meat in their mouths, and not live to swallow it: as the Israe­lites fared with their dainty birds: the plague of God being fit sauce for those Quails, which were obtained by murmuring,Num. 11. and not by prayer; and sacrificed to lustfull wantons, and not bestow­ed upon hungry souls. Yea, men may have meat in their stomacks, and not digest it; and then their disgorge will be more of pain, than their ingurgitation was of pleasure.

The Jews not unmindfull of these contingencies,Drusius. P. Fagius. and of the ne­cessary concurrence of divine influence upon the weak elements of our vital subsistence, had not only their grace before and after [Page 12]meat; but also a distinct blessing for the Cup, and another for the bread.

In their grace after meat, as they gave thanks for their present food, so they forgate not to mention other both corporal and spiritual mercies, as their deliverance from Egypt, and Gods Co­venant; closing with a prayer for the prosperity of all Israel, for a blessing on mount Sion, and for the attainment of life everla­sting. Upon which custom of theirs, when we seriously reflect (considering likewise that Tyrants bring people to eat their own dung, and drink their own pisse, whereas under gracious Princes every man eats the fruit of his own fig-tree, and drinks the water of his own cistern) we shall have just cause to applaud and imitate the practice of our fore-fathers; who taught their children at the end of their thanksgiving to pray, God save his Church, our King and Realm, and send us peace through Jesus Christ our Lord. Amen.

And as it becometh well the just to be thankfull;2 Tim. 3.2. so unthank­full persons are ranked and placed between disobedient to pa­rents, on the one hand; and unholy on the other. Prayer and thanksgiving are relatives; and wheresoever petitions precede, there gratefull returns should succede conferred favours. This is evident by our Saviours words concerning the ten Lepers. Lu. 17.18. They that began alms give thanks for it assoon as they have it; and this is the case of all Christians, who are taught and commanded to pray, to Our Father which is in Heaven, that he may give us our daily bread.

When Joseph brought his two sons to ask their Grand-father blessing, (where note by the way, that of old, godly persons taught their children to honour their aged parents, and to crave their blessing) the holy man Jacob in the form of his benediction,Gen. 48.15. remembred with thankfulnesse, how God had fed him all his life long.

When Saul enquired for Samuel, the young maids which went to draw water, told him, that he should find him at the Sacri­fice, in the high-place, whether the Prophet and the people were to go up to eat.1 Sam. 9.13. For the people will not eat (said they) untill he come; because he doth blesse the Sacrifice, and afterwards they eat that be bidden. Israel had their Sacrifices to God; and they had their Love-feasts among [Page 13]themselves. And Samuel, as he was the proper person in his time to consecrate the first; so where his presence was, the people thought him meetest to bless the latter. And so well disciplin'd were that people, that even the poor servants that carried wa­ter, were able to give an accompt of it.

And behold a greater than Samuel, even Christ; who as he was carefull to feed, so to teach the multitude: lest the multi­tude should be better fed than taught. He being Lord of all, be­came his own and the peoples Chaplain. For being about to feed at one time five thousand persons and upward, and at another time four thousand, he looked up to heaven, and blessed, before he gave a morsell of bread to any Accumbent.Matth. 14. & chap. 15. By this he gave them nòn tàm caenam, quàm disciplinam, not so much corporal food, as spiritual furtherance; that people may know whence they have every piece of bread, and whether to render thanks for it. And it were a shame for the servant to omit this humble duty, seeing his Lord and Master did perform it.

Besides, seeing it is the will of God in Christ Jesus, that we should in every thing give thanks; 1 Thess. 5.18. then must we not neglect this duty at the perception and reception of our daily necessaries. And seeing civil customes tye men to remember their friends and benefactors at their meales; much more doth sacred duty ob­liege them then to remember their God, In whom they live, move, Deut. 6.12. and have their being: especially considering, that the most dange­rous time for men to forget God, is when they have eaten, and are full.

Even the heathens eating and drinking, did praise their gods, Ceres and Bacchus; and they are worse than heathens, who give thanks to none: and they are accursed, who give glory to any, but to the only true God. The Apostles rule is,1 Cor. 10.31. Whether ye eat or drink, or whatsoever ye do else, do all to the glory of God. And though he indulgeth the weak bretheren as to meats, yet not as to giving of thanks. And if this be a good argument of his,Rom. 16.4. He that eateth, eateth to the Lord, for he giveth God thanks; then it will follow, He that eateth, and giveth not God thanks, eateth not to the Lord. And they have but an untoward nursery, that feed the Devil.

But now come in our Mutes with a mentall reservation, and tell us, that though they say nothing when they go to meat, yet [Page 14]they tickle it with thinking. Oh, they give thanks in their hearts! And is that enough? why then do they not eat onely in their hearts? why do they not chew the cud? why do they not live only by ruminating on dishes in their thoughts? As they would be loth God should so serve them; so I advise them, that they would not so serve God: And as they would not willingly have the world feed them with such empty dishes; so let not them feed the world with such frothy fancies. Are their mouths made only for meat and drink? If mens lips will do more to serve their belly, than to honour their heavenly Lord; is it not clear that their belly is their God? He that giveth man a heart wherewith to believe unto righteousness,Rom. 10.10. giveth him also a tongue, where­with to make confession unto salvation: And where the Lord opens a mans lips,Psal. 50.15. that mans mouth will shew forth his praise.

Quisque suam vocationem, Every man look to his Calling.

AMbiguous terms need Explication, and evill times Applicati­on. We live in an age that hath made a great noise, and no little stir about mens Calling.

Calling is either

• Civil, or
• Sacred.

A civil Calling is a setled course of life, wherein a man is pro­fita ble to himself and the publick; and helps to bear up, after a due proportion, the fabrick of the land of his nativity. And this is best done, when every man keeps his station, as a firm stud or pillar.Ar. Pol. l. 1. For according to Aristotle, it is not meet for the same man [...], to be a Musick master and a Shooe-maker; and he determines that he must be a Rogue by conse­quence, who liveth sine tribu, sine lege, sine lare, without tribe, without Law, and without a fixed residence. And Christian po­lity herein agrees with humane, according to the Apostles rule; Let every man abide in the same calling, 1 Cor. 7.20. wherein he was called: that is, in the same calling or trade of life, wherein he was cal­led to be a Christian. Had this advice been followed, our Church and Kingdome had uninterruptedly unto this day flou­rished.

But here was the misery, and the beginning of forrows; the [Page 15]people thought the Lord was not amongst them, except all the Lords people were Prophets: and many imagined they could not be Christians, except they left their Shops, to get into the Priests Desk, and leaped from the Loome into the Pulpit. But God hath now let the world see, that they who could well mend Shooes, did but marre the Text; and were utterly unfit to be Scri­pture-translators.

And doth any man ask why those men, who had never any calling from God and the Church, [which two must not be se­parated] did notwithstanding presume to be Teachers and pub­lick Preachers? The reason is evident; therefore they presu­med to teach, because they had never rightly learned: and therefore made they themselves Preachers, because they scorned to be Christs Disciples. For he hath called us to peace; 1 Cor. 7.15. & chap. 14.33. And God is not the author of confusion, but of peace, as in all the Churches of the Saints.

Sacred or heavenly calling is,

• Generall, or
• Speciall.

The generall call to faith and holiness, is made to the world by the preaching of the Gospel, and administration of the Sacra­ments.

The speciall calling is made by grace wrought in the hearts of men, and that by the operation of the holy Ghost, upon the Preach­ing of the Word, and administration of the Sacraments. Thus as S^t Aug. saith. Ex peccato evocat omnes communitèr, sed suos ex­citat singularitèr, God calls all men generally, but he stirs up his own singularly.

But now the great business, whereabout many have been trou­bled, is to know the certainty of their true calling unto bliss. And indeed this is a weighty Quaere, and requires mature deli­beration and contemplation. It is not for nothing, that we are called upon, To give diligence to make our calling and election sure, Which making sure, bears reference to our consciences,2 Pet. 1.10. not to Gods purposes;Rom. 11.29. For the calling and gifts of God are without re­pentance.

In this enquiry, let all persons beware, that they be not mi­staken with bare words; as many of late have: who thought e­very new fangled doctrine, a call from heaven; and instability to be a mark of proficiency.

Christs sheep will not follow strangers, but flee from them. But many a one (the more pity) by being apt to follow every voice,Jo. 10.5. have gone to the slaughter; like the two hundred in Jerusalem, who were called by Absalom, 2 Sam. 15.11. and went in their simplicity, and knew nothing.

Others labouring to satisfie themselves in this business, began at the wrong end; troubling themselves with the curious parti­culars, close lockt up in the Cabinet of Praedestination: of which God never lent any man a Key, nor made him a schedule. Con­solatory arguments for weak souls are not to be drawn from Gods secret counsel; but from the apparent fruits of their ele­ction, and the promises of his superabundant grace and mercy.

The men of Bethshemech had been safe,2 Sam. 6.19. had they not been presumptuously curious; and they gate nothing by prying into the Ark, but the destruction of fifty thousand, threescore and ten persons. And the rash handling of predestination (it may justly be feared) hath been the ruine of many thousands.

Briefly to the point; let every man examine his heart for faith; his life for obedience. The best assurance is hid, and it is within a man; as the late Arch-Bishop of Canterbury said at his Mar­tyrdom.

Men know that Jesus Christ is in them,2 Cor. 13.5. except they be repro­bates. He that hath faith and charity, cannot be without hope. He that believes in Christs merits; endeavours to live after his Commandments; hath a zeal for his glory; a love to all men, and especially to the houshold of faith; and a constant sence and sorrow for his own failings: such a one makes his calling sure.

The rejoycing of the Apostle,2 Cor. 1.12. and of his fellows, was the te­stimony of their conscience; and so it will be every good mans. Whom conscience makes to rejoyce, all the world cannot much afflict; but whom conscience torments, all the world cannot case.Heb. last. v. 18. And this is a sign of a good conscience, when men are willing in all things to live honestly.

This is the plain mans plain way to come by an assurance of his calling. It is too voluminous a task for me at this time, and too busie at any other, (and perhaps more consounding than e­difying to the generality) to produce sixteen or seventeen proofs and marks of an effectual calling. I humbly conceive (with all due respect to persons of vast abilities) that a man may go a near­er, [Page 17]and a more direct way; and to this purpose, I crave leave to tell a story, and that a true one, upon my own knowledg.

There was sometimes in this County a certain Clergy-man, (and I pray God there be not now too many such in this Nation) who loved to follow the Law, more than to Preach the Gospel; and for his delight in contention, might have been sirnamed Norfolk. He was exceedingly proud, covetous, and malicious; and the mischief was, the curst beast had long hornes: for he was very rich. And as the greatest Clerks are not alwayes the wisest men: so he being one of the wisest men (as wise men go now adayes) was none of the greatest Clerks. This man had to his servant a near Kinsman, very poor, and very ingenuous; whose propinquity of relation, made his Uncle the more bold with him, to make him a slave, according to the mode of wretched world­lings. This Uncle Parson, with fair words and strong delusions, made his Nephew man spider-like, even work out his heart and bowels, to encrease the muck heap, and fill the bag. For why should he not believe his Uncle, promising him a good part of the fruit of his hands, seeing God had denyed his Uncle the fruit of his own body? But see the event; the Uncle makes his Will, disposeth his Estate into many hands, and dyeth; and the poor drudge, this Kinsman, was turn'd off, with his labour for his pains.

It chanced after a long time, this poor man among others, being at a neighbour Gentlemans house, one of the company (for want of better discourse) asked him, (as usually they speak of the dead) how long since God called his Uncle? Alas (said he) you are mistaken; God never called my Uncle at all. For my Uncle did often vow, and protest, and call God to witness, that whensoever God called him, I should be made much the bet­ter for him; But, I was never yet the better for him one penny in this world: And, therefore I am sure God never called him.

There is an argument ab effectu, or, à consequente; a plain ar­gument of a plain fellow. And now I would have all my brethren, and countreymen examine their calling, by the correspondence of their actions, with their sacred and civil protestations, obligati­ons and engagements: And then I believe they will find, that the poor Kinsman in this point, may pass for a sound Logician, and a good Divine.

Conscience, Conscience; all the world for a Good Conscience; have a care of a Tender Conscience; And let us have Liberty of Conscience.

THese be the cries of the present times; like those of London, up street and down: And I pray God there be not as much a cheat in them.

The large reign of hypocrisie, now unmasked by inordinate licentiousness, hath made many think, that there is not, nor ought to be any such thing, as conscience. But they will one day find, because they have not cherished it as a lamb in their bosome, it will tear them like a vulture at the heart.

Conscience; the word and the thing is as it is used; like Ae­sops tongues: the best and the worst dish at the table. Men of merry hearts; or according to the Hebrew, men good at the heart;Prov. 15.15. or, as S^t Hierom reads, men of a quiet mind; such have a continual feast.

This [...], conscience is maximum in minimo, the great­est thing in a little, as Periander said. It is a true glass, giving the true reflection of all objects and colours, without counter­feit or flattery. Conscience under God is All in All in the Isle of Man. It is a Judge holding an Asuzes within every man, and gi­ving sentence without partiality; it is a thousand witnesses giv­ing true evidence concerning the matter of fact, speech or cogi­tation; it is a Serjeant either to plead or implead according to e­quity, and that freely without money; and it is an Executioner to torment and destroy without mercy.

The dominion of conscience reacheth through all Nations, Jews and Gentiles. Rom. 12.15. Heathens are subject to it; Their conscience also bearing them witness, and their thoughts the mean while, ei­ther accusing or excusing one another. And as conscience reigneth farre; so there is no power, or jurisdiction above it, but that of God himself. Conscience is the Jury of life and death; and there is small hope, that the Judge will save them, whom con­science smally casteth off,Joh. 3.20. If our heart condemn us, God is greater than our heart, and knoweth all things. If our heart condemn us not, then have we confidence towards God, doing [Page 19]those things that are pleasing in his sight.

Now there being nothing in this world better than a good conscience; and nothing worse than a bad one: it will be a mans great business, to know how a good conscience is gotten, and how kept.

Every one by nature, and in the state of corruption, hath an evill, a deadly, and a filthy conscience. And therefore primari­ly a good conscience, and a pure and lively is obtained by the bloud of Jesus Christ, and by faith in his merits.

The bloud of Jesus Christ, who through the eternal Spirit, Heb. 9.14. offered himself without spot to God, doth purge a mans conscience from dead works, to serve the living God.

And these words, [To serve the living God,] as they denote the true end wherefore Christ by his bloud did make our con­sciences pure and good; so they shew us the right means of keeping and preserving a pure and a good conscience: namely, by serving the living God. His service is perfect freedome, and his service is taught us in the Moral Law, the Ten Commandments, which set forth our duty towards God, and towards man. And beyond this holy Rule, or contrary to it, there cannot be any such thing as Christian liberty, or liberty of conscience.

Herein did the Apostle exercise himself,Act. 24.16. to Have alwayes a conscience void of offence, towards God and towards men. And he that is so exercised, hath a tender conscience. And whatsoever is not repugnant unto some part of the Law of God contained in the Ten Commandments, (though perhaps it may go against mens humours and fancies) cannot be said to be against consci­ence; and so neither against Christian liberty: because the divine Commandment is a perfect Law of liberty.Ja. 1.25.

No question, it is a great sin to tyrannize over poor souls, and to impose upon mens consciences, things to make them stumble, to weaken their faith,Rom. 14.21. 1 Cor. 8.9. and to corrupt their judgements and man­ners: And God forbid that any should do so.

But all persons pretending conscience, before they profess pub­lick dissent from the Injunctions, Canons, and Constitutions of Authority, should do well to be of a sure ground, that the things they dissent from their brethren in, are demonstratively of such a nature: otherwise their liberty will appear, to be but a cloak of maliciousness; and that they preferre their own private [Page 20]conceits, and perverse humours, before either the peace of the Church, or Gods honour. And surely, as all sinne defiles the conscience: so none more than a schismaticall uncharitable­nesse.

I could never yet see, (nor any other man I believe) by what analogy, or rationall argumentation, the discourse of S^t Paul to the Romanes perswading to indulge the weak brethren about dayes and meats, or that of his to the Corinthians, about eating things offered to idols, could be made, (as many would have it) a common place against all order and discipline in the Christian Churches. For the Apostle in the one dealt about Judaisme, and in the other concerning Gentilisme and Paganish Idolatry. And either of those bear as little reference, or likeness to our Wor­ship of God, and Orders in the Church; as there is concord be­tween Christ and Belial, or as there is coherence in our adversa­ries discourses.

There were in those Churches Jews and Gentiles mixed; and many of the new converts of the Jews did still retain some of the Mosaicall observations, and could not suddenly be weaned from them; and some of the Gentile converts also had some smacks and sentiments of their old superstitions. And the Apostle advi­sed and enjoyned the more perfect and well grounded Christians, to favour the others as much as lawfully they might, and not to be bitter against them for their infirmities.

But the Apostle dealt not so with Hymeneus and Alexander; 1 Tim. 1. v. last. Tit. 1.11. nor yet doth he advise Titus to deal so gently with the seducers in Crete, who subverted whole houses. And surely a gentler hand is to be carried toward new converts, than to inveterate refra­ctarians, and wilfull Apostatas. Let conscience (in the Name of God) have its liberty: But then let that liberty have a consci­ence.

Men make much talk of tender consciences; but it is (for the most part) but a talk: Jacobs voice and Esaus hands. Quid verba audio, cùm facta video? Men shew their conscience, as well as their faith, by their works.

I believe Abraham had a tender conscience;Gen. 13. because for peace-sake he gave way to his inferiour: But I cannot think so of Corah and his party;Numb. 16. because they opposed their betters.

Abrahams conscience could not vary from his oath, to take from the King of Sodom, Gen. 14. so much as a threed or a shoe-latchet: But I remember who sware, and forced others to swear hand over head; by vertue of which oath they scarce left the King or his loyall Subjects, the worth of a threed, or a shoe­latchet.

I believe David had a tender conscience;1 Sam. 24.5. because his heart smote him for cutting off Sauls skirt: But I dare say, Baanah and Rechab had not so, because they slew Ishbosheth, and cut off his head at his own house. 2 Sam. 4.4.

I am fully perswaded Josiah had a tender heart and a good conscience;2 Chron. 34. & Chap. 35. because be restored the worship of God, wept at the read­ing of the Law, and set the Priests and Levites in their places and charges. But I am sure Jeroboam had an evil heart, and a bad con­science; because he corrupted the worship of God, and made Priests of the basest of the people. 1 King. 13.33.

The conscience of the Saints in Davids time, led them to wor­ship, fall down, and kneel before the Lord their maker. Ps. 95. Many tell us now, their conscience will not suffer them to do so. Then their conscience did prompt them unanimously to go up together into the house of the Lord: Ps. 122. Now conscience is pleaded against coming thither.

In S^t Pauls dayes conscience taught men to be subject to Magi­strates, Rom. 13.5. Tit. 3.1. 1 Pet. 2.13. Heb. 13.17. and to be ready to every good work; to submit themselves to every Ordinance of man for the Lords sake; and to obey them that had the spiritual rule over them, and watched for their souls: Now conscience is only named by a great many, to shift off all duty, and to affront all Authority.

What? an Antidote against Caesar? Shall we have conscience against conscience? Conscience against God? Conscience against Godlinesse? Conscience against publick worship? Conscience against Common-prayers? Conscience against Baptism and the Lords Supper? O tempora! O mores!

And how long shall the world be deluded? Is it not apparent, that the chief sticklers for licentiousnesse under the name of Li­berty of conscience, when the power was in their hand, did nei­ther use conscience, nor grant liberty to them that were truly conscientious? By the liberty they then took, we may know what liberty they now seek; and by the conscience they did then [Page 22]use, what indulgence they now deserve.

In Ecclesiastical, as well as in martial Discipline, it will hard­ly be granted to erre twice. And surely, that God who once delivered us into the hands of our enemies, and in great mercy hath set us free; will hardly do it the second time, in case we wilfully suffer our selves to be again captivated, by their feigned words, of whom we have had so late, and so wofull ex­perience.

And I pray God guide his sacred Majesty, that their serpen­tine charmes may never so far impose upon his gracious Lenity; as that he should believe their consciences tender, who strain at Gnat-scruples, and swallow Camel-sins; who stumble at straw­ceremonies, and leap over block villanies.

When no conscience was practis'd, then no plea was heard for it: But now that God hath begun graciously to shine upon the Church and Kingdom; now begins the clamour of tender con­science to play the second part.

There is no surer way to discover every mans diet, manners, and appetite, than to make every man his own Car­ver. And (as I remember) this course hath been once taken to purpose.

Alas poor weak brethren, and tender consciences! It is pity that ever a pair of Lawn-sleeves should hurt them; who could well digest the soil of the Revenues of the Antichristian Bisho­pticks, and make no bones of the Churches patrimony. Alas, that ever a Surplice and a hood should choke those pure Levites, that have lately swallowed down Churches and Steeples, Parso­nages and Vicarages, Glebes and Tythes, and eat up man, wo­man and child, as fast as they did the Tythe-pigs! Fie upon it, who would be troubled with such a conscience? What? steal a Goose, and scruple a feather? Oh the tender conscience of a pack of Committees, and a bundle of Sequestrators! Oh the mercy and tender pity of a Wolf, a Tyger and a Bear! From all these kinds of beasts, wild and tame, Libera nos Domine, Good Lord deliver us: And let all the people say, Amen.

Suppose I should go to a friends house, and carry with me such a companion as Wood the great eater of Kent was, and should desire my friend to take special care of him, and let him have that which is pure and of light digestion; for the man hath [Page 23]but a feeble stomack (forsooth) a very weak appetite, and any thing that is grosse might endanger his life: And my weak na­tur'd Guest shall call for, and eat up a fat sheep of sixteen shil­lings price at a meal or thirty couple of Rabbets; and so should do three or four meals; and still I should desire my friend to have a great care of him, telling him, that the man hath a very poor stomack, and is but weak and tender, whatsoever he thinks on him. Would not my friend (think you) be ready to kick me and my Guest out of doors? Would he not tell me that I were ei­ther mad or worse? And that I either went about to play the fool or the knave?

And as much may some body say to them, who labour to per­swade men of their tender consciences, who have murder'd the innocent, devoured the fatherlesse and widows, drank the bloud of Nobles, pickled upon the carcasse of a Church, and made a merry meal of a Kings head. He that loves God, the King, the Church, the Countrey and himself, let him never speak a word of these mens tender consciences.

It pitieth my heart to think, into what strange Labyrinths many gangs of people were led by their admired Teachers, who tickled their ears with a pleasing sound of conscience, and tender­nesse, and self-denial, and getting acquaintance with Christ, and a glorious liberty, and the like; whilest by their omission, connivence and palliation, they lull'd them into a security, and cast them into a deadly slumber of Rebellion, and disobedience, schism and uncharitablenesse. Was not this to clap a plaister up­on a festered place, and never to search or cleanse the wound? Mi­serable comforters are all such. Oh let the righteous smite us friend­ly, and reprove us; but let not such precious balms break our heads.

Such Pastors give a poor soul, as much satisfaction, as Pope Martin gave the Sicilian Embassadors, to whom thrice praying, Aguus Dei, qui toll is peccata mundi, miserere nobis: Oh Lamb of God which takest away the sins of the world, have mercy on us: He thrice answered, Ave Rex Judaeorum, & dabant illi alapas, Hail King of the Jews, and they smote him on the face. Had his Holinesses hand gone with his tongue, giving each of them a round box on the ear, they should have been as much be­holding to him, as the men of Gotham were to the Gentle­man, [Page 24]who restored their lost man, supposed to be drown'd, by giving them every one a sound blow on the back with a Cudgel.

There will be but little conscience made of any Laws Civil or Ecclesiastical, or respect had to Magistrate or Minister, should Authority grant Dispensations to the prejudice of its own honour, and to the rebatement of the vigour of injun­ctions, as fast as some men will forge cavils, and make pre­tensions.

The fellow that was bitten by the legs, thought the City mad­ly order'd, where stones were tied up, and dogs let loose: But that Nation should be worse, where Doves should be punisht, and Crows set free; where the peaceable and tractable should be circumscribed, and proscribed by penalties, and the extrava­gant and perverse indulged by faculties.

The Christian Prince, who shall be perswaded to let loose his people to their own will-worship, may pull down all the Church­es in his Dominions, and hang up the Priests. But God be thank­ed, who hath given our gracious Sovereign another manner of heart, and a discerning spirit, to know both from the word of God, and from sad experience, that as in those dayes when there was no King in Israel, Jud. last. every man did that which was right in his own eyes: So in these dayes, to let every man do that which is right in his own eyes, will soon make again no King in Israel.

William the Conquerour took the right course to make a sor­rest, when he ruinated and laid waste the Churches and Chap­pels; but I dare not commend his project, because the world hath observed two fatal marks set upon it, in the losse of two sons of his slain therein: the one at his hunting of a Deer; the other by an Arrow shot at a Deer, but diverted from its intended scope, by a glance on a tree.

There is no such ready way to turn a Christian Nation in­to a Wildernesse, and the people into wild beasts; as by laying waste the places of Gods worship, and making them desolate. But who so shall attempt it, may justly fear to be smitten with the keen Arrows of the Almighty, both in person and posterity; yea, and to be destroyed, even by those brute creatures, which they shall nourish and cherish to Gods dishonour.

And therefore as some people would have the King giveli­berty to all mens consciences; (which is impossible where consciences look so many contrary wayes) so I hope their Civility will give them to suppose, that of all consciences, his Majesty will be most tender of his own. And then, they may be well assured, that he will never grant any thing prejudicial to that Faith, whereof he writes himself Defend­er; or to that Church, whereof God hath made him the nursing Father.

And most infallibly, it would conduce more to the glory of God, and the Nations happinesse, that all the Subjects would rather look to the exactnesse of their own consciences, then to presse so much upon their gracious Sovereigns, to increase their own remissnesse. This would be a work, that would save the King much labour, and his Honourable Parliament many an hours consultation.

And in Gods name, where judgment by divine appointment must begin, there let conscience begin also; at the house of God. 1 Pet. 4.17. Let those whom he hath appointed over his houshold, as faith­full Stewards of the manifold grace of God, give unto those under their charge, their souls meat in due season; that they may be found hoc agentes, so doing: that the Ministry may not be blamed, by reason of blame-worthy Ministers. Let them value the flock more than the fleece; and know, that if Jacob for twenty years together,Gen. 31.38. & 40. was consumed (as he said) with the scorching heat by day, and the sharp frost by night, and the sleep of his eyes departed from him; and all to save the brute creatures of his uncle Laban: then the pains cannot be small, the care cannot be little which must be taken, nor the accompt ease which must be given up to Christ, by the Pastours,Act. 20.28. for that immor­tal flock of souls, which he hath purchased with his own bloud.

They had need be thrice well assured, that they love Christ, who undertake to feed his Sheep and Lambes,Joh. 21. seeing he made S^t Peter make a three-fold profession of his sincere af­fection.

Fidelity and dexterity must be resulgent in the Pastours, that they may feed Sheep and Lambs; have milk for babes, and stronger meat for men: And that they may teach their people [Page 26]to the lise, their life must teach their people. To the pray­ers of faith, and Word of truth, they must adde the live­ly Oracles of Charity: for as with such performances the poor are benefited, and with such examples the Church is profited;Heb. 13.16. So with sach Sacrifices God is well pleased.

They had need above all things put on charity, Col. 3.14. Lu 12.15. and take heed and beware of covetousnesse; whom God hath taught so to teach others. Let them not climb into the Fold, and make a shift to get into the Church,2 Cor. 11. last. as S^t Paul did to get out of Damascus, at a window, in a basket: Nor like Ariosto's young shaveling, with three ends of Latine, a letter of Command, and the Devil in a bag. S^t Augustine did not love to see men passe, per laicalem por­tam, by a back door.

And as the unworthy should study to deserve, before they aspire at preferment; so conscience ought to rule the most wor­thy, both informing them when they have enough; and signify­ing to them, that it is possible for them to have too much of this worlds honour, wealth, and dignity. And then (as the Herdsman said) If the Devil get the Duke, what shall become of the Arch­bishop of Colen?

Ʋt honos, it à onus; as the honour and emolument increaseth, so should the Pastors care, his pains, his diligence; otherwise the world will easily see, that pride and covetousnesse are the only qualifications: two qualities as commendable in a man of the Church, as those I once heard a plain Countreyman give a Knights Tobacco; who being asked his approbation, answered, Your Worships Tobacco is excellent good; for it hath the two right properties of Tobacco; it makes a great smoke, and a filthy stink.

Pluralities and unions came into being and fashion in the Christian Church, by sad mischances; As by depopulations, spoils and invasions made by prevalent Barbarians, Hist. Conc. Trid. and hostile Adversaries; and their intendment, ex parte Ecclesiae, was in fa­vour and benefit of the generality of souls, and not designed for the meer advance of particular persons wealth and dignities. And let not the Rivers rob the Sea; nor the main end be lost in the pursuit of the lesse principal.

There are (no question) double Honours due to the Reverend [Page 27]Ecclesiasticks, but they must be such as rule well, and especially labour in the Word and doctrine. And God increase such men,1 Tim. 5.17. and their Honours, to his own Glory, and his Churches hap­pinesse.

And as Conscience doth well in the Incumbent; so likewise in the Patron: For were there no Receivers, there would be no Thieves. It was never Christs mind (surely) that Simon Magus should have to do with those Keyes, which he gave to Simon Peter. But there are such Patrons now in the world, (or Latrons ra­ther) that if S^t Peter himself should come to them for a pre­sentation, in the words he used to the Creeple, Silver and Gold have I none; They would soon bid him, Walk, Act. 3. and be gone. Thou that abhorrest Idols, dost thou commit Sacri­ledge? And thou that teachest a man should not steal, Rom. 2. dost thou steal?

Well fare the resolution of the Emperor Severus, no lesse prudent, than noble; who would never suffer preferments to be bought: Because (said he) they who buy will sell. And so they will sell indeed (when opportunity serveth) their place, their of­fice, themselves, and their Benefactors.

And conscience would do well at Court too, among Lords and Ladies, except it be either out of fashion for its antiquity; or too mean, as being worn by poor Plebeians. They who wear soft raiment, and are in Kings houses, in Princes favours, and profitable Offices, should do well to think upon those, who want cloaths and habitations; of whom not a few (per­haps) for merit and vertues might have vied with many of them, had not Fortune parted them with a bare pair of sheers.

They should do well (and God expects it at their hands) to promote, and further such persons suits and supplications gratis; and not to be like Vultures ready to seize upon the dying, and as brambles to rend off their skins, whose fleece was gone long before.

What shall men be all complements, and no conscience? God deliver us from such a high point of breeding, as to despise the poor, or to forget our friends, old acquaintance, and their good offices.

I once knew (I do not propound him for imitation) a Gen­tleman [Page 28]Pensioner to that glorious Prince of ever blessed memory King Charles the First (that good King had too many such ser­vants) who having been oft liberally entertained, and adored by a simple honest Countrey-man; as often professed, binding himself with desperate oaths (whereof he had alwayes a great stock at command) to do him remarkable favours upon all occa­sions. It fortuned that the Countrey man fell into an unhappy Law-suit, which beyond his expectation led him to Westminster, where casually meeting with his old Courtier, who was every mans humble servant, and no mans true friend, he took the boldnesse to scrape acquaintance on him, supposing that he had been the same man, he formerly was in the Countrey: But this Grand Seignior with an ugly look, and a rough greet, made his modest Gaius face about, and revoke acquaintance; and having so shaked him off, he said to a person standing by; Do you see this rude impertinent fellow? This Hob-nail-slave (said he) is so ill bred, that he is not able to disting uish between a Gentle­mans words, and his meaning.

God defend us from such nice distinctions, unworthy actions, narrow hearts, and large consciences.

And in all Courts and places of Judicature, conscience would do exceedingly well, and might befriend many a man, more than a peny in his purse. Could we see the poor mans case de­fended, we should be fully perswaded, that there were such a thing, as a Court of Equity and Conscience. But he that sues in formâ pauperis, seldome prevails contrà materiam divitis; but keeps his old form, it faring with him in his case, as with man in his birth and death: Naked he comes in, and naked he goes out. Yet we have an Advocate General with God the Fa­ther, Jesus Christ the Righteous; 1 Joh. 2. who ought to be imitated by all Advocates, considering no man shall be able to plead his own case without him: And he takes delight to help the helplesse and the oppressed; and made himself poor to enrich his clyents.

I shall not descend into all particulars, because Inferiours would think it honourable to be conscientious, might they see consci­ence honoured by the practice of their Superiours.

Oh it is a precious thing to have a good conscience; as once said a Member of a Court of high Injustice. Indeed he was able [Page 29]to tell, how good a thing it was, by the want of it; and he knew the price of it, having parted with it upon terms, felling himself to work wickedness.

Thus have I been too long, (and yet not enough) upon this subject. I hope, good people will pardon my plainness. It is a case of conscience; and when I am in, I love to speak my conscience.

Quarite Deum, Seek God.

A Great task, and a general; Catholick for time, place, and person: which whoso performes not, doth nothing; for the man that finds not God is lost for ever. This duty must be exerci­sed early, earnestly, constantly and rightly; and where one of these circumstances fail, the seeker is deficient in his duty.

1. Early. Early in the life; early in the day. Oh God, Psal. 63.1. Matth. 6.33. thou art my God, early will I seek thee. Seek ye first the Kingdom of God, and his righteousnes. But the worldlings rule is taken out of the Eth­nick Poet, O Cives, Cives, quaerenda pecunia primùm est, vir­tus post nummos. Oh Politicians, Politicians, seek ye money be­fore all things; and let virtue follow after pelf.

2. Earnestly. Thou shalt find him, Deut. 4.29. if thou seek him with all thy heart, and with all thy soul. They who seek him by halfs, find him not at all; for as God is not divided, so will he not be deluded.

3. Constantly. Seek the Lord and his strength, Psal. 105.4. seek his face evermore. Not that we should be so ever seeking, as never find­ing; like those ever learning, and never able to come to the knowledge of the truth: But so ever seeking,2 Tim. 3.7. as ever finding some comfort and contentment, and because ever finding, there­fore ever seeking. For no man so well knows the Lord, and his goodness; but that he may and ought, every day more and more grow into his knowledg, favour, and acquaintance.

4. Rightly. For God will not be found of them that seek him indirectly. They that seek for glory, and honour,Rom. 2.7. and immortali­ty, their way is laid out unto them, through patient continuance in well doing: And at their journeys end is promised them, that eternal life. But they that seek a contrary way, are there told they shall find a contrary thing. Quaeram te Domine invocans te, Cons. & invoeem te credens in te, saith S^t Aug. Oh let me seek thee [Page 30](Lord) calling upon thee, and let me call upon thee believing in thee. Indeed, it is in vain for men to honour God with their lips, when their hearts are far from him.

And now we cannot but sadly remember, how this Nation hath been abused, with a mock-seeking of God, upon all evill oc­casions, and wicked enterprizes. We cannot forget what fast­ings, prayers, and humiliations we had appointed; and all to seek God; that the poor silly people might be amazed at the sound of inchanting words, and made believe, that God by the mouth of mercinary false prophets, as by an infallible oracle, did speak clearly in favour of the most pernicious practices, and high impieties, that ever were acted amongst a Christian people.

It was not enough to abuse me; but they must needs put tricks upon the Almighty, and intitle him to all manner of villany.

For the erecting of arbitrary power, and cutting asunder the sinews of Laws and Government; (which are the safety of a peo­ple,) for the pillaging of the subject, and stripping him of goods and liberty; for the murdering of the innocent and loyall; for the destruction of King and people; for the subversion of the Church; for all and every of these designes, still the word was given out, such a day ye must seek the Lord.

I know not unto what to liken this kind of language, pro­ceeding out of such mealy mouths, and hollow hearts, but to the canting of Gypsies and Cutpurses; who when they go about to pick mens pockets, have a dialect by themselves to abuse the common people, and evade justice. And as the Dunce, that his Father put out to Schoole, made Latine for every thing in bombast ending in bus, and bas, and orum, and arum; so these men made these two words, [Seek God] serve to signifie every thing that the Devil and themselves projected and acted. When Saul sought his fathers asses, he found not them, but he found a kingdom,1 Sam. 9. beyond his expectation: and the asses were found by another hand.

These men had something of Sauls success; for they found a kingdom; though they enjoyed it but a little time: No more did he. But he had a better title; for they had neither Gods, nor Samuels word for it, notwithstanding all their seeking. And therefore it is be feared, they lost a better kingdom in pursuit of this. And this must be confessed, other mens folly advanced their [Page 31]craft, raised their esteem for wise men, and therewith their dig­nity. For had not the Asses been found, and brought to their hand; they had never gotten the kingdom. I hope the whole Land hereafter will beware of such seekers, and avoid such seek­ing.

And what shall I more say of them? they sought Christ,Matth. 2. as Herod did with his men of war, in hypocrisie, and malice; and not finding him, they murthered and massacred the innocent.

They sought God, as the mad fellow in the Fable sought his Wife, that fell into the River and was drowned. He sought, and sought, and raked, and groped; but he went such a way, that he was sure never to find her; for he went up the River, and so alwayes sought quite against the stream: so these men sought God against the stream and current of Scriptures, Command­ments, Laws and Customes, Canons, Councils, and Fathers, and against the practice of all Primitive and Modern Christians. Oh seek not death in the error of your life,Wisd. 1.12. nor pull upon your selves destruction by the works of your own hands.

THe height of impudence, the depth of maliciousness, the length of wilfullness, and the breadth of licentiousness, are the four Dimensions of a Fanatick body; which hath neither right side, nor right end.