SECT. I. The Introduction to this Work.

IT is good for Man to draw near to God, as the Psalmist saith concern­ing himself, Psal. 73. ult. This Gloss put upon any thing, com­mends it unto Man; for naturally since the Fall there is so much left in Man, that he hath an inclination to that which is good; but when he cometh to par­ticulars, here is the Mistake, he seeks Light in the way of Darkness, and Hap­piness in the way of Misery, and Life in the way of Death, being hurried the contrary way by the violence of his im­petuous Lusts. But yet there is a natu­ral [Page 2]tendency in all Men to that which is good, (as some of the Heathen have ob­served) from the Principles of Na­ture, there remaining this general Foundation of Religion in all Men. Good hath a magnetick Force, and is of a drawing Nature, and answerable to the Discovery of Good or Evil in the Understanding, there is an Embracing or Aversation in the Will of Man, which is that part in the Soul of the Man that cleaveth unto Good discovered. It is good to draw near to God, who is summum Bonum, the chiefest Good. The Goodness of a thing is the Reason why we desire it. It is the Philosophers Definition of Good, That is Good which all things do desire. Bonum est quod omnia appetunt. Now then, what is more de­si [...]ble is more excelling in Goodness, and what is chiefly desirable is the chief­est Good. All Creatures do naturally desire their chief Good, their Happi­ness, their Perfection. And it is the Happiness of Man to draw near to God, his Creator.

The Mind of a Christian may some­times slip from God, and for a time be [Page 3]taken up with other things, but it can­not long be kept from him, because God is its Center; and it is as natural for a Spiritual Mind to move towards God, as for a Needle touched with the Load­stone to point towards the North Pole. I have set the Lord always before me, saith David, Psal. 16.8. Where God hath no place in our Minds, we have no In­terest in him. A pious and devout Man must be continually with God. If the hungry Man cannot forget to eat, nor the thirsty Man to drink, then cannot a Man forget God. Who lives under a continual sence of the want of God, his Soul is still breathing and panting after God. Love causeth an emission of the Thoughts, it will not suffer him to dwell at home, but to be where it is best of all to be. There's a Necessity a Man should mind what he most affecteth, and a Man that loveth God cannot live in a Course of Forgetfulness of God; either (as an holy Man noteth) Want brings him, or Love constrains him, or Christ draws him; and Christ will not be long from his; if their Hearts come not up to him, he will come into them; and if he be there, all is taken up with attending upon him.

SECT. II. A Soliloquy at Waking.

HOw pretious are thy thoughts unto me, O God! how great is the Sum of them! &c. When I awake, I am still with thee, Psal. 139.17, 18. O God, thou art my God, early will I seek thee, my Soul thirsteth for thee, my Flesh longeth for thee, in a dry and thirsty Land, where no Water is; To see thy Power and thy Glory, so as I have seen thee in the Sanctuary. Because thy Loving-kindness is better than Life, my Lips shall praise thee. Thus will I bless thee while I live, I will lift up my hands in thy Name. My Soul shall be satisfied as with marrow and fatness, and my Mouth shall praise thee with joyful Lips; when I remember thee upon my Bed, and meditate on thee in the Night-watches. Because thou hast been my Help, therefore in the shadow of thy Wings will I rejoice. My Soul fol­loweth hard after thee, thy right hand up­holdeth me, Psal. 63.1, to 9. O God, my Heart is fixed; I will sing and give praise, even with my Glory. Awake Psal­tery [Page 5]and Harp, I my self will awake early; or in the Morning, [I will be up first, and raise the Morning out of its Bed, that I may come to the Celebration of thy Praises]; Psal. 108.1, 2. My Soul waiteth for thee, O Lord, more than they that watch for the Morning, I say, more than they that watch for the Morning, Psal. 130, 6. [He waited for the Lord more than they that watch for the Morn­ing] either (as one Expositor saith) more than they who in the Sanctuary of the Lord heedfully observ'd the Morning watch, that they might offer the Morning Sacrifice in due season; or more than they that are appointed to keep watch all Night, do watch and long for the Morning, as another Expositor hath it.

SECT. III. Directions how to begin the Day.

GIve GOD your first waking Thoughts: Suffer no Wordly Thought to enter, till God first come [Page 6]in. The First-fruits of the Mouth and of the Heart are to be offered unto God, Primitiae oris & cordis Deo offe­rendae. Ambros. in Psal. 119. saith St. Ambrose. So all evil and vain thoughts ei­ther will not dare to intrude, or shall more easily be kept out. The Mind of Man is never idle, it will be always active, either about God or the World, Christ or Vanity, Good or Evil. It is always busied in thinking, devising, pondering, on somewhat or other. Therefore it is necessary, that first of all in the Morning we set our Minds to the Meditation of Divine and Heavenly Objects. How will the De­vil busy himself in injecting Multitudes of other thoughts into your Minds, to divert your Minds from the sweet Me­ditation of God, if you give not God your waking thoughts? Multitudes of thoughts will run into your Minds, like People running to a Bull-baiting, or to see some strange Sight, but you must watch against them, and drive them away, as Ahraham did the Fowls from his Sacrifice.

2. Lift up your Hearts to God in a reverent manner, and give him thanks [Page 7]for the rest of the Night past, that his Compassions have not failed you, but are renued every Morning, that even in the Night you have received an apparent Evidence of his Love, and whereas for your Sins committed the day before, God might even in the dead of Sleep have taken your Souls from you, and so have suddenly brought you to your ac­count, bless him that it hath been his good pleasure yet to spare you.

3. If God's Glory be dear unto you, you will or ought to begin every Day in this manner, before you do any thing, by offering to God's Glory what ye are about to do, setting before him preme­ditately the Actions of the ensuing Day, in this or the like manner,

My God, whatsoever I shall this day speak or do, yea, whatsoever I shall think, I offer wholly to thee; these Prayers, these Meditations, these Alms, these Devotions, this Fasting, these Works, these Businesses, these Actions, these my Affairs, I dedicate and con­secrate unto thee, nor desire I any thing else, than what I shall perform this day may turn to thine Honour.

How sweet is it in the beginning of [Page 8]the day, before a Man takes any new Matter in hand, to lift up his Heart to God, and to say thus within himself, Lord, I will undertake this or that Acti­on by thy help, and for thee this day, for thee will I labour, I will think this for thee, for thee now will I hold my peace, and now I will speak for thy Honour and Glory; I will cast my self on thee for the following Day.

Use your selves constantly to this Course, that your Consciences may check you when you neglect it. Such a con­stant Course will keep off divers Temp­tations that may otherwise surprize you, and engage your Hearts to God for all the day following.

SECT. IV. At the Dawning of the Day, and Rising of the Day-Star.

MEditate how the Gospel is tanquam [...], as a Day-Star; and the Work of the Spirit enlightning the Mind, is as the dawning of the Day, or rising of the Day-star in the Heart of a Christian. [Page 9]So St. Peter commends those to whom he writeth for making use of the Old Te­stament, (of the Truth whereof they were assured) in the mean time, 2 Pet. 1.19. until by a further Work of the Spirit of Illumination, their Hearts and Minds are more effectually instructed, and more strongly assured of the Truth of the Gospel of Christ. The Old Testa­ment is as a Torch-light in a dark Room; the New Testament revealed by the Spirit is as the Dawning of the Day, or Rising of the Day-Star, in comparison of that Light which shall appear at Christ's second Coming, which shall be as the bright Rising of the Sun of Righteousness.

Consider, that as the Dawning of the Day is in respect of the Night, so is a Soul enlightned with the saving Knowledg of the Gospel to one in his natural Blindness. And,

First, If we compare such a Soul to those poor Creatures that want the outward Means of Knowledg, it is ma­nifest; for these have no Light offered them, whereby to come to know God in a saving way; therefore in respect of [Page 10]this Knowledg there is a meer Night of Ignorance among them. The Conditi­on of those that want the Means of Knowledge is plainly expressed by the Apostle, Eph. 4.17, 18. where he sheweth, that the Gentiles walk in the Vanity of their minds, having the Ʋnder­standing darkned, being alienated from the Life of God, through the Ignorance that is in them, because of the blindness of their Heart. Where you may consider, that they are so far from having such know­ledge as doth guide them unto Life and Salvation, that they are alienated from the Life of God through the Ig­norance that is in them. 1 Cor. 1.21. It is said, that the World by wisdom knew not God. They had a kind of Wisdom wherein many of them excelled, where­by they knew many Secrets of Nature, many Affairs of State and Govern­ment, &c. But all their Wisdom for want of the Word did not teach them the right Knowledg of God in a saving way.

Consider also, that as the Heathens that wanted the Word, so the Unrege­nerate, that live under the Ministery of the Word, do remain in darkness, the [Page 11]Day doth not dawn unto them, nor doth the Day-Star arise in their Hearts, or elss, if the Day do dawn in their Brains, it is dark Night in their Hearts; if they do get some knowledg of the Gospel, and Mysteries of Salvation, yet this Light doth not pierce so as to win them to the Love of that Truth and Light which appeareth unto them, and to subject their Hearts unto the Power of it.

Now in the Regenerate, the Gospel being revealed to them by the Spirit, is as the dawning of the Day, and the ri­sing of the Day-Star in their Hearts, in comparison of that Night of Blindness, which was in themselves before Rege­neration, and is yet in others that are unregenerate; for first, the Day dawns in their Understandings, and then the Day-Star ariseth in their Hearts; then the Night begins to wear away, and the Day breaks and dawns upon them, then they begin to see what they could not see before, and to see that far more clearly and effectually, which they saw in some imperfect measure before. Now the Spirit having caused the Day to dawn in their Understandings, he proceedeth [Page 12]also to enlighten the lower Region, and to cause the Day-Star to arise in their Hearts; as in the Night time, when the Sun is on the other side of the Earth, it shineth brightly, and enlightneth the Stars, as we see, yet the Body of the Earth being between the Sun and us, maketh it dark here below; so when the Spirit enlightens the Understanding of an unregenerate Man with the know­ledge of the Gospel, even at the same time there is a Body of Death in his heart, and a Mass of sinful Corruptions, which casts a Shadow, and keeps the Heart and Affections in miserable dark­ness. Now as every Coruption is a de­gree of Darkness, so every Grace is a Beam of heavenly Light; for God is Light, and every Grace is a Part of the Image and Likeness of God, and so is Lumen de Lumine, Light issuing from the Fountain of Light. Consider what St. Paul saith to the faith­ful Ephesians, Ephes. 3.8. Ye were some­times Darkness, but now ye are Light in the Lord, their present Con­dition. Ye were Darkness, dark all over, dark Understandings, dark Judgments, dark Hearts and Affections; they had a [Page 13]dark Vail of natural Blindness upon their Judgments, a dark Cloud of worldly and fleshly Lusts and Corrupti­ons upon their Hearts: but now they are Light in the Lord, lightfom Under­standings, and lightsom Hearts and Affections.

SECT. V. At the Breaking forth of the Light.

COnsider with thy self, that there is a fourfold Light spoken of in Scrip­ture, and that God is called Pater Lu­minum, the Father of Lights, James 1.17.

1. There is Lux materialis, a material Light, that which God created in the beginning, and of which he made the Sun and Moon to be as Fountains and Vessels, that with the Beams proceeding from them the World might be illumi­nated. Consider, how God was the Father of this in the first place, Gen. 1.3. God said, let there be Light, and there was Light. He commanded Light to shine out of Darkness, saith the Apostle. And [Page 14]it is said, Gen. 1.15. He set two Lights in the Firmament of Heaven, a greater Light to rule the Day, and a lesser Light to rule the Night.

2. There is Lux naturalis, that which we commonly call the Light of Nature, and it is that same knowledg and Con­science that was at first planted in the Mind of Man, by which he was made able to distinguish between Good and Evil. Of this also God is the Father, it is he that hath created in us Under­standing to discern, and Conscience to bear witness of Good and Evil.

3. There is Lux supernaturalis, or spiritualis, that which we commonly call the Light of Grace, and from this there arise two Beams,

(1.) That which shines into our Hearts, to dispel the darkness of Sin in us, of which I have spoken before. It is in this sence that the Children of God are called the Children of Light, and the holy Conversation that they lead is said to be a walking in the Light. Now of this also God is the Father; it is he that by his Spirit enlightens our Hearts with Grace, as I spake before.

(2.) There is a Light that shineth in [Page 15]our hearts, to chear us with the assu­rance of God's Love and Favour: Light is sown to the Righteous, and joy to the upright in Heart, Psal. 27.11. Light and Joy are sown together in the same Furrow: Of this also God is the Father, it is he only that can make us to hear the voice of Joy and Gladness. So Da­vid prayeth, Lord, do thou lift up the light of thy Countenance upon me. The light of his Countenance, is the light of his Favour; where the light of his Favour shineth, no clouds of Afflicti­on can darken our Joy; it will make our Hearts merrier than Corn and Wine.

4. There is Lux immortalis, or Coele­stis, we may call it, the Light of Glory: It is that same Light which God dwells in, the Light inaccessible, the Light that none can approach unto, 1 Tim. 6.16. Yet that Light that God's Children shall one day dwell in also. Light we may call it, for it is where Darkness never made his Pavilion; a Light more glorious than the Sun or Moon: For it is where though no Sun shall be, yet where no Night shall be: The Glory of God lightens that place; and the Lamb is [Page 16]the Light of it, Rev. 21.23. Now of this Light likewise God is the Father: He that Inhabits it, he Created it, and he hath prepared it to be an Habitation for his Saints, that as many as shall be Citizens of the New Jerusalem, may rest under the Glory of it. The Sun shall be no more thy Light by Day (saith the Pro­phet) nor for brightness shall the Moon give light unto thee; but the Lord shall be unto thee the everlasting Light, and thy God thy Glory, Isa. 60.19.

SECT. XVI. At the springing of the Day, or ri­sing of the Sun.

HEre consider, that Christ in his coming into the World, was as the Day-spring from on high, or the springing or rising of the Sun from on high, Luke 1.78. Consider how his coming is most fitly compared to a Day-spring, or to the rising of the Sun, in divers respects.

1. The Sun doth (as it were) issue out of the Night, as appeareth to our Eyes: He seemeth to spring out of the womb of Darkness: The rising of the Sun followeth the darkness of the Night. So our blessed Saviour at his coming, did seem (as it were) to spring out of Darkness; he lay hid before un­der the Veil; he was covered with Sha­dows, Types, Ceremonies, Mystical [Page 20]Representations, Dark Figures, &c. yea, the Prophecies which did bear witness of him had much darkness in them, though they were so clear, that they shewed the way to Christ unto all the Faithful: Yet the Light was but dim, in comparison of that which followed. And at that time especially there was much darkness overspreading the Face of the Church, even about the time of our Saviours coming. Then was that true which is spoken, Psal. 47.9. We see not our Signs, there is no more any Prophet, neither is there among us, any that knoweth how long. And besides the want of this Light, there were special causes of dark­ness, viz. blind Guides: For such our Saviour himself charged the Pharisees to be, who sat in Moses's Chair; and be­ing blind and ignorant themselves, took upon them to lead the blind, and in­struct the Ignorant, and so no marvel, though both stumbled in the dark, and fell into the Ditch; and ignorance in these bred Errours in the People, and caused an increase of Darkness.

But now consider, That Christ was not sent for the salvation of the Jews only, but of other Nations also; and [Page 21]so consider what darkness was on the World in general. The Nations of the World were all Regions of darkness, and of the Shadow of Death; and St. Paul calls those Ages Saecula tenebrarum, Ages of Darkness. Even the learned Athenians worshipped God as a Stran­ger, and their Altar had this Inscripti­on, To the unknown God. Now out of this Darkness (as it were) the Day­spring issued, Christ came and manifest­ed himself to the World.

2. The Day-spring, or Rising of the Sun, removeth the Darkness, so Christ manifested in the Flesh did chase away that Darkness, which was upon the face of the World, and soon after Christ's coming there was such an Alteration, as if there had been a new World created, as it is expressed of the Land of Neph­tali and Zabulon, so the like Change was also in many parts of the World, The Land of Zabulon, and the Land of Neph­tali, by the way of the Sea beyond Jordan, Galilee of the Gentiles; The People which sate in darkness, saw great light; and un­to them which sate in the Region and Sha­dow of Death, is Light sprung up., Mat. [Page 22]4.15, 16. Thus it might be said of the World in general.

The Day-spring or Sun-rising is beau­tiful and glorious. Psal. 19.5. David compares the Sun at his rising to a Bride­groom coming forth of his Chamber with all his Ornaments. Christ's mani­festation to the World was glorious, and full of heavenly Beauty and Majesty. Many glorious things appeared in him at his Birth, and in his Life many Mi­racles, Signs and Wonders; and among other things, the Beauty of his perfect Holiness and Righteousness was such, that even the malicious Eye of his Ad­versaries could see no spot or blemish in it: but especially in that more glorious manifestation at his Resurrection and Ascension, and sending down the Holy Ghost, by whom his Apostles were led abroad to carry the Light up and down in the World, his Beauty, Excellency, and Glory did appear.

4. The Day-spring, or Sun rising yeildeth special Refreshment to the Creatures, Men, Beasts, Birds, &c. So the Coming of Christ yeilded special Comfort and Refreshment to the People of God, yea, and to those who formerly [Page 23]were not the People of God, Hos. 1.10. Many poor Gentiles after a tedious Night of many hundred years of woful Darkness and Blindness, were now most sweetly refreshed by the manifestation of Christ, as a glorious Day-spring, and a most blessed Sun of Righteousness ari­sing with healing in his Wings, where­by they saw the way of Peace, and the means of Reconciliation with God, and everlasting Salvation by the Remission of their Sins in the Blood of Christ.

5. Consider, that the Day-spring or Sun rising is a Cause of Health. The Night is cold and moist, and for want of heat to purge the Air, is the Cause of many thick Fogs and Vapours; but the Sun arising cleanseth the Air, and over­cometh those foggy Vapours. So con­sider what is said of Christ, that he be­ing the Sun of Righteousness, should arise with healing in his Wings, dispel­ling those unwholsom Vapours, which the Devil, the Prince of Darkness, had raised to poison the Souls of Men and Women. This Sun of Righteousness did by the Sovereign Balm of his most precious Blood cure the Wounds of Guiltiness which were upon their Con­sciences, [Page 24]and by the precious Sun-beams of his Spirit did heal them of those Corruptions, and Soul-sicknesses, gi­ving them Spiritual Health, even the Spirit of Love and Power, and of a sound Mind.

6. The Day-spring, or Sun-rising, calleth Men out of their Beds, and rou­zeth them from their Sleep: so Christ by his manifestation unto the World doth call Men from sleeping in Sin, to awake unto Repentance unto Righte­ousness. This St. Paul sheweth plainly, Acts 17.30, &c. The times of this Ig­norance God winked at; but now command­eth all Men every where to repent. That Night-time, which was before the Day-spring, and coming of Christ, God wink­ed at, but now commandeth all Men every where to repent. It was the time of Sleep, and God suffered the World to lie sleep­ing and snorting in Sin and Wickedness, he winked at them, and awaked them not; but now he calleth upon to a­wake, that is, to repent, now it is Day, the Night is past; yea, saith he, he com­mandeth all men every where. The Lord sent his Messengers from Nation to Na­tion, from City to City, to awake the [Page 25]World at the Day-spring, and at the rising of the Sun of Righteousness.

7. The Day-spring, or Sun-rising, gi­veth Men light, and sheweth them both how to walk and work: He is that Light which enlightneth every one that cometh into the World, John 12.35, 36. Then Jesus said unto them, Yet a little while is the Light with you, walk while ye have the Light, lest darkness come upon you; for he that walketh in darkness, knoweth not whi­ther he goeth. While ye have the Light, believe in the Light, that you may be Chil­dren of the Light. Christ's coming shew­eth the way wherein we must go, if we will be saved. The World for want of this Light, groped, and lost the way to true Happiness.

8. The Day-spring, and Sun-rising, doth cause those things that are harmful to hide themselves. The wild raven­ing Beasts that prey upon others, use to get to their Caves and Coverts, at the Sun-rising, shunning the light. Thieves and Murtherers, which in the Night, use to break through and steal, do re­tire themselves, and refrain at the rising of the Sun. So at the coming of Christ, Herod and his company were troubled, [Page 26]and all Jerusalem with him. The Scribes and Pharisees were troubled, and the Devil himself especially, that Prince of Darkness, and that great Worker of the works of darkness was troubled, and cried out, Art thou come to Torment us before the time?

9. The Day-spring, or Sun-rising is welcome to those who are well busied, and diligently walk in an honest Course of Life. So the coming of Christ as a Day-spring, and Sun of Righteousness, was very welcome to those that walked uprightly before the Lord; it was the time which they had long looked for, more than they that watch for the Morn­ing: Therefore their Eyes were upon this Day-spring. So Zechary, Elizabeth, Jo­seph, Simeon, Anna, the Godly Shep­herds, and the rest, flocked about our Saviour, like a company in the dark a­bout a Torch, or Candle: Yea, the Wise Men of the East, by a lesser light, were brought to this great Light, by the light of a little Star were conducted to Christ, the great Light of the World, John 8.12. I am (saith he) the Light of the World; he that followeth me shall not walk in Darkness, but shall have the light of Life.

SECT. VII. Whilst thou art yet lying in thy Bed.

REmember that Almighty God is a­bout thy Bed, and that he ob­serves all the secret thoughts and work­ings of thy Heart: Commune with thy Heart upon thy Bed, Psal. 4.4. Consi­der, That we lie in our Beds, as it were within our Graves; and the Sheets be­tween which we lie, may put us in mind of our Winding-sheet. It is good to remember God upon our Beds, as David's practice was, and the Law of God was his Meditation by night as well as by day. When he meditated on God in the night Watches, he was as one sa­tisfied with Marrow and Fatness, Psal. 63.5. Meditation and Prayer may best be practised, Chrysost. in Gen. Hom. 3. when we are freest from disturbance, in the Night, or upon our Beds after we awake, no Body then is troublesome to us; then we have a greater freedom and tranquillity of our Thoughts, when we are not molested [Page 41]with Business, when there is none that can hinder us from having access to God, when our mind knitting it self toge­ther, is able diligently to make refer­ence of all to the Physician of Souls. At midnight Paul and Silas prayed and sang Praises unto God, being thrust in­to an inner Prison, having their Feet made fast in the Stocks, Acts 16.24, 25. Behold, the Doctor of the World (saith Chry­sostom) fast in Prison, praying notwith­standing at midnight with Silas. Neither the renting of their Clothes, nor their Stripes and Bonds, could hinder them from it, nay, they did so much the more shew their fervency toward the Lord. I have remembred thy Name, O Lord, in the night, saith David, Psal. 119.55. The Night presents us with many op­portunities of deeper Me­ditation. Ambros. de bono Mortis. p. 245. We more sincere­ly in the Night-time, and upon our Beds, do bethink our selves, saith St. Ambrose.

Beware of plotting ill designs upon your Beds. It is said of the Wicked man, that he deviseth mischief upon his Bed, Psal. 36.4. he there employs his time of rest, and freedom from business, [Page 42]to devise wicked acts, to execute the next day. Take heed of abusing your Beds to satisfie your Lusts, and to draw others unto Adultery and Wantonness. Remember, that the Bed undefiled is honourable, but Whoremongers and Adul­terers, God will judg.

SECT. VIII. When thou risest out of thy Bed in the Morning.

THink then how Almighty God can as easily raise thee out of the Grave in the morning of the Resurrection, from the sleep and bed of death, as he hath awakened thee in thy Bed, and raised thee up in health and safety this Morn­ing: When the Lord himself shall de­scend from Heaven with a shout, with the Voice of the Arch-Angel, and the Trump of God, the sound of this Trum­pet shall be heard over all parts of the World, and with this Trumpet shall he summon all Nations to come to the ge­neral Judgement.

This is that fearful Voice, whereof [Page 43]Saint Hierom speaketh, saying, Whether I eat or drink, or whatsoever I do, I seem always to hear that Voice sounding in mine Ears, Arise ye Dead, and come to Judg­ment.

Oh! Who shall appeal from this Summons? Who shall be able to avoid this Judgment? Whose Heart shall not quake and tremble at the sound of this terrible Voice? This Voice shall take from death all her Spoils, and cause her to restore again all that she hath taken from the World. The Sea shall give up the Dead which are in it: and Death and Hell deliver up the Dead which are in them, Rev. 20.13.

Think with thy self, O Christian, when thou art rising out of thy Bed, what a wonderful sight that shall be, to see the Sea and the Earth bring forth in all parts such variety of Bodies, and to behold so many huge Armies rising out of their Beds of death and darkness, and so many sorts of diversities of Na­tions and People gathered and assem­bled together: To see the most mighty Princes, and most puissant Potentates of the Earth, raised out of their Tombs, and appearing with another manner of [Page 44]habit and behaviour, and with other kind of thoughts, much differing from those that they had in this Life.

Think then with thy self, that all the Children of Adam shall meet together, every one to give up an account of his own Life, and to be judged according to his Works; yet shall there be a great difference between the Just and the Unjust, at the day of Resurrection: Some shall rise to everlasting Life and Glory, and some to Shame and ever­lasting Contempt, Dan. 12.2.

Consider what a joyful meeting there will be of the Souls and Bodies of the Just at the general Resurrection. With what joy shall the Soul then embrace the Body? And (as it were) say thus unto it: O my Body, and faithful Com­panion, that hast holden me in obtain­ing this glorious Crown, that hast so often Fasted, Watched, and Prayed, that hast suffered with me the necessities of Poverty, the cross of Afflictions, the reproaches and contradictions of reviling Tongues? How often hast thou stript thy self of thine own Raiment, to cloth the Naked? How often hast thou denied thy self, renoun­ced [Page 45]thine own right and title, being unwilling to break Peace, and be at Variance with thy Neighbour? Where­fore it is meet, that thou shouldst now be partaker with me of this my Glory, as thou hast been my companion in all my Labours and Sufferings.

Think also with thy self, of the grie­vous and woful meeting of the Souls and Bodies of the Wicked, at the day of their Resurrection. The Soul of such an one shall then say to his vile Body: O cursed Body, the cause of my woe and misery: Now I take thee no more for my Companion, but mine Enemy: Now art thou no more my Helper, but my Persecutor. O cursed Taste, how dearly now do I pay for thy delicates, and delights! O stinking Flesh, how have I by yielding to thy Lusts and Plea­sures, plunged my self into these end­less Torments! Is this the Body that scarce must touch the Ground, that would not endure the Wind to blow upon it, that Body which I spent so much time in Dressing and Adorning it. Is this the Flesh which I so often glutted and pampered? Were these the delights of this Body, for which I cast [Page 46]away my self? Was it for this stinking Dung-hill, that I have lost for ever the Kingdom of Heaven? O ye infernal Fu­ries, rise up now against me, and tear me in pieces! Cursed be the day of my unfortunate Birth, seeing for a few short Pleasures, I must suffer ever­lasting Torments.

These, and other more desperate words thou mayst think (Christian Reader) shall the miserable Soul speak unto that Body, which she loved so exceedingly in this Transitory Life. I will set down the words of a De­vout Man, in this kind. Tell me, O miserable Soul, why dost thou now so much abhor that thing which hereto­fore thou lovedst so well? Is not this Flesh thy dearly beloved? Is not this thy Belly which thou madest thy God? Is not this the Face which thou didst keep so charily from Wind and Sun? Is not this the Visage which thou didst paint with so many Artificial Colours? Are not these the Arms and Fingers which glistered with Rings of Gold, Bracelets, and Diamonds? Is not this the Body, for whose sake search was made both by Sea and Land, to fur­nish [Page 47]a Table for it, with all dilicate and dainty Dishes? To have a soft and stately Bed, to procure curious and sumptuous Garments? Who hath now so changed thine Affections? who hath now made thy Body to appear so hor­rible and deformed, which before seem­ed so amiable and beautiful?

SECT. IX. When thou art sluggish, and loth to rise out of thy Bed in the Morning.

THink then with thy self, O Chri­stian, that thou hearest the Voice of Christ calling to thee, as sometimes to his Spoufe, Cant. 2.10. Rise up my Love, my fair One, and come away. Consider what Saint Paul saith to the Romans. Rom. 13.11.It is high time to awake out of sleep. Awake unto Righteousness, and sin not, 1 Cor. 15.34. It is not enough that ye affect Righteousness, and to [Page 48]have the Heart bent toward it in some sort, but you must awake to it; as Mens Spirits are fresh and renewed, and made more quick and active, when they awake out of sleep, awaken and quic­ken your Souls to Righteousness and Holiness, as if you were to begin the work again, that so your Spirits may be fresh, and your Hearts active and lively in the Service of God.

See how David stirreth up himself. A­wake Psaltery and Harp; I my self will awake early. [Awake Psaltery and Harp.] Doth David speak to these dead Instruments? Doth he not rather speak to his own Affections, that they might be awakned, and quickned, to make Melody to the Lord in his Heart, whilst he played with his Hand upon the Psaltery and Harp. He knew, the Harp though never so well tuned and managed, would make but dull and flat Musick in the Ears of the Living God, if the Heart were not tuned, and the Affections stirred up and quickned. Raise up thy Heart to God, and the love of the World will little prevail with it, the more able shalt thou be to discern the excellency of Heavenly [Page 49]Things. This is a special Help against Temptation, and a means to prevent it; and hereby thou shalt be fitted for a more free Communion with the Lord, and the more able shalt thou be to feel the Power of God in his Ordinances, and shalt abound in every good Work, and shalt find great delight in the Service of God.

SECT. IX. When thou art putting on thy Clothes.

1. Consider, that our first Parents in Innocency had no Garments. A Garment is both the Cover and the Witness of Man's Perfidi­ousness and Treachery a­gainst God his Creator. Vestimentum est primae ho­minis contrae Deum perfi­diae tegumen­tum & testi­monium, cum anteà homo nudus fuerit. Buxtorf. The Innocency of our first Parents was then a Gar­ment to them; as they were without cloathing, so they wanted no cloath­ing; they were naked, and knew not that they were naked; but after they had sinned, [Page 50]their Sin made them sensible of their Nakedness, and they made them Aprons of Leaves, seeking to hide that from their Eyes, which did displease their Souls, and not being able to shun them­selves, they endeavoured to cover them­selves. But God himself, who was indul­gent to them, cut out their first Sute, and cloathed them with the Skins of Beasts. This is one use of Apparel, namely, to cover our Nakedness, and to hide our Body, which began to be shameful, when it ceased to be inno­cent.

The second Use of Apparel is to shel­ter us from the Injury of the Seasons, and to free our Bodies from the rigour of the Elements; for Man no sooner violated God's Commandment, but all the Creatures rebelled against him; and those four Bodies, whereof all our Bodies are composed, declared War one against another to afflict us, and breaking the Bounds which Nature had prescribed them, intrencht one upon another, to the end their Division might be our Punishment. Now Man was bound to make him clothes, he hunted wild Beasts, and clothed himself with their Skins, [Page 51]and robbed his Subjects, that he might defend himself against his Enemies; and learn'd to his cost, that no Apparel is proof for all seasons, but that of Innocency. Here then let every Man see his own Fault in his Apparel, which is a sensible Token of his Disobedience; and would he govern himself by Reason, he would (as it were) chastise his Body as oft as he puts on his Clothes. And yet many now seem to have a design to outbrave Divine Justice, to glory in its Punish­ments, to make that serve for their Glory, which ought to serve for their shame. Adam was never so ashamed as when he was forced to cloath himself, the Skins he wore were the Apparel of a Penitent; he never cloathed him­self, but he bewailed his Innocency; and when cold Weather made him put on more Clothes, he considered how the Irregularity of the Seasons was the Punishment of his Sin. In sordibus agebat Eva, ipsam se cir­cumferens lu­gentem & pa­nitentem, ignominiam primi delicti, & Invidi­am perditionis humanae omni satisfactionis ha­bitu expiabat. Tertul. de habitu Mulier. His Wife knew not as yet the Art of trimming and decking her self; all [Page 52]her Daughters Eloquence could not per­swade her, that that which was a Pun­ishment of her Disobedience should add unto her Beauty. If thy Clothes or Or­naments are commendable, the Praise is rather due to those that made them, than to those that wear them. Who­soever prides himself in a Sute of Ap­parel, intrencheth upon his Tailor's right; and who values himself the more for the Stuff or Silk that he wears, injures the Worms that spun it, or the Work­men that wrought it. Our Glory ought to be within us, In homine laudandum quod ipsius est Seneca. (saith Seneca); and we ought not to be proud of a thing which we forgo as oft as we put off our Clothes.

2. When you are putting on your Clothes upon your Bodies, let this put you in mind of putting on Christ, as St. Paul exhorteth, Rom. 13. ult. Put on Christ by Faith in Justification for Righ­teousness, for he is made unto us of God, wisdom and Righteousness. As many as have been baptized into Christ, they have [thus] put on Christ, Gal. 3.27. This is our best Clothing, even our Wedding-Gar­ment. Isa. 61.10. I will greatly re­joice [Page 53]in the Lord, my Soul shall be joyful in my God, for he hath clothed me with the Garment of Salvation; he hath covered me with the Robes of Righteousness, as a Bride­groom decks himself with Ornaments, and as a Bride arrayeth her self with her Jewels. Happy are they who are thus cloa­thed, for they shall never be found Naked.

3. When you are putting off your old Clothes, see that ye put off the Old Man with all his Works, Col. 3.9. That ye put off concerning the former conversation the Old Man, Ephes. 4.22, 24.which is corrupt accord­ing to the deceitful lusts. Look as it is in Apparel, we must first put off an old Sute, before we can draw on a New; so here, we must put off the Old Man, that is, the old quality of our whole Nature.

Here meditate, That you are covered with Sin, as with a Garment: As a Garment covers us, so Sin covers us: But it is not this or that Garment; not like an Hat that doth only cover the Head, nor like a Glove that doth cover the Hand only; or like a Boot that doth cover the Leg only; or like a Skirt that [Page 54]doth only cover the Loyns, but it is like a Garment that covereth us allover Head and Hands, Loyns and Legs. As Chil­dren are swadled and lapt over in Clouts, so are we in Sin, and that from the Crown of the Head to the Soles of the Feet, as the Prophet speaketh. Now seeing we are covered with Sin as with a Garment, as we would cast off a Garment, so must we cast off Sin. The Prophet Isaiah speaking of our Righ­teousnesses, calleth them filthy Rags; how filthy then be our Sins? We must strip our selves of them, and instead of them get to have fair Robes put upon us; as Joshua the [...]igh Priest came out first in filthy Garments, but those being taken off, fair Robes were put upon him.

We must not lay our Sins aside, as we use to lay our Garments aside; we lay our Garments off at Night, and put them on usually in the Morning: We have our Sabbath-Day Garments, and our Working-day Garments; those we wear one day in the Week, these all the Week long; we must not do thus by our Sins. And yet I would there were not those that did thus, they lay [Page 55]off their Sins, as they lay off their Garments. Indeed they go off at Night, so long as they are asleep they think not of them, but in the Morning they go on again, and walk familiarly in them; or they shall off upon the Sab­bath-day perhaps. When their Sab­bath-day Clothes are on, then they go as if they were covered with Zeal and Devotion; but with their Week-day Sutes, they put on their Week-day sins, and then day after day, they as commonly practise the one, as they wear the other. As we are exhor­ted to put on Christ, so having put him on, we must keep him on, and not when we list put him off again; we are not so to put off Sin, as when we list to put it on again; rather put on Shame, than put on Sin. In a word, Though you are to cast off Sin like a Garment, yet not like a wearing Garment, for then you will one time or other get it about you again; but like a rotten Gar­ment, like a menstruous Garment, like a leprous Garment, like a diseased Gar­ment, like a Prison-Garment; as Jo­seph left his Prison Garments when he was brought before Pharaoh, and when [Page 56]they were once put off, never put them on again. So should we leave off our Sins, not only seponere, but deponere, not only lay them apart, but quite cast them away, never to resume them any more.

SECT. X. When you are going to dress your selves.

THink with your selves, how Pride, and the vain Fashions of the Times, do draw many into such a garb of Attire, as makes them long in dres­sing them in the Morning; and this do you resolve against, and do you wear such Habits as may be soon put on. Our first Parents were clad in Beasts Skins; the Prophets wore rough Garments; and John Baptist was clothed in Camels Hair; and many of the Ancients say, That the Blessed Virgin had a mean Ha­bit, only to cover her Nakedness, not to adorn her Body. The Lacedemoni­ans had a Law, that none but Harlots might wear rich Apparel, that honest Women might be brought out of love [Page 57]with Bravery, and not spend much time in decking themselves. It is a piece of great folly, to spend so much time in the Morning in decking and adorning the Body, that must ere long be a dish for Worms, and pass away many Days, Weeks, Months, and Years, altoge­ther neglecting the Soul that must live for ever. If Saint Paul durst not glory but in the Cross of Christ, how darest thou to pride thy self, and spend much time about these Vanities?

Consider with thy self, what is the design of those who delight in sump­tuous Apparel, and spend so many Hours in trimming themselves, is it not to please those who look upon them, to entangle Souls in their Nets? Indeed Women do not care to Dress themselves when they are alone; Solitariness is an enemy to Pomp: as Peacocks close up their Plumes, when no body beholds them; so these do neglect their Dres­sing when no body admires them: And when they have neither Spectators to observe them, nor any to flatter them, Self-love is not of force enough to make them long or curious in Dressing them­selves. It is better to go in our Habits [Page 58]as the wild Indians, than have those pre­cious hours of the Morning (especially on the Lord's Daies) to answer for, as too many Ladies and other Gallants have; yea, and those that affect to wear fanta­stical Habits above their degree. It is dear­bought Bravery, that must every day take up an hour, or half an hour of our preci­ous time extraordinary, as one noteth.

SECT. XI. When you are beholding your Faces in a Glass, and Dressing your selves by it.

1. COnsider, That the first use of Glasses was, that thereby Men and Women might the better know themselves; that the most amiable Per­sons might learn to shun all infamous things, and not defile the dignity of their Persons with the deformity of their Manners. But our Glasses now have lost their primary Institution, and make many Persons to forget them­selves, and like Narcissus, to dote upon their Faces, thinking that every one [Page 59]that sees them, wrongs them that doth not admire them.

2. Consider also, That there are di­vers Glasses that we may look our selves in, to observe and see what manner of Persons we are, or ought to be.

• The Glass of Nature.
• The Glass of Example.
• The Glass of Conscience.
• The Glass of God's Word.

1. The Glass of Nature: That is a Glass which the Heavens and the [...]arth, and every Creature do hold up unto us. There is never a Creature that we can look upon, but we may behold in it (as in a Glass) either the Face of God's Glory, of his Wisdom, of the eternal Power and Godhead, or may see the Image of that Obedience and Duty which we owe to God.

2. There is the Glass of Example: For what are the Examples of those Saints that we see before us, and those which are recorded in Sacred Scripture, and in the Acts and Monuments of the Church, but so many Looking-Glasses, by which we may learn to fashion and [Page 60]compose our Lives, according to the holy Patterns which they do give us? How many lively Examples, and Clouds of Witnesses are set before us, in whom (as in so many Glasses) we may be­hold the admirable Graces, and ready Obedience of the Saints, in those things whereat the Flesh and Nature do stag­ger and draw back; yea, Obedience in those things which might seem Ridi­culous unto Men, and in such things as seemed contrary to Natural Affection, contrary to their Profit, and in such things as made against their Safety: The sight of those holy Examples, should make us cry out: Oh Lord our God! How wonderful are thy Works which thou dost by the hands of thy Servants! How wonderful are thy Graces which thou causest to shine in their Lives!

3. There is the Glass of Conscience. Though we wanted other directions, yet if we would but daily look into this Glass, if we would but reflect upon our selves, and turn our Eyes inward to view our own Consciences, then should we find a Glass of Good and Evil in their right forms and colours repre­sented [Page 61]to us. If a Man look frequent­ly into this Glass, he may cry out with the Psalmist, Who can understand his Er­rours? Who can count, and number up the blemishes of his Soul, and the er­rours of his Life?

4. There is the Glass of the Word of God. That which of all other is the clearest and perfectest Mirrour, both to shew us what indeed we are, and what we should be, to discover our Spots and Blemishes to us, that we may see them, and also to direct us how we may a­mend them.

The Glass of Nature hath a power of Conviction; whosoever looks not into it, and therein observes not God's Pow­er and Wisdom, is an Atheist. The Glass of Example hath the power of Direction, whoso looks not into it, is negligent and perverse. The Glass of Conscience, hath the power of Accusa­tion; whoso looks not into it, so as to discover and bewail his Sins, is an Hypo­crite. The Glass of God's Word hath the power of Conversion; whoso looks not into it to learn the Will of God, and to reform himself by it, is an In­fidel.

In a Glass we behold the Lineaments of our natural Faces, and the outward form of our bodily Structure. So in the Glass of God's Word, we may behold the Spiritual Face (as it were) of our Hearts and Lives, and whatever inward corruption doth cast any stain upon us, we may thereby discern it, and judg of it. By the Law cometh the knowledg of sin, saith the Apostle, Rom. 3.20. viz. 1. Generally, because it makes us to know what Sin is. 2. Particularly, be­cause it makes us to know how far forth we are guilty of it. But when the eye of our Judgment, or the eye of our Af­fection is blinded, or dimmed, though we stare at our Spots and Blemishes, yet we do not espie them: Therefore we must earnestly beg of God, that the veil that lieth upon our Minds, may be taken away, that when we come to look into this Glass, we may clearly see what it will shew us, and represent unto us. Whosoever looks into this Glass, it will represent unto him the true Image that he carrieth, and not delude his Eye with any false shadow. We must not labour to see our Corruptions by the Glass of the Word, but when we see them, to reform them.

In Exod. 38.8. We read of a Laver that Moses made of the Looking-glasses that the Israelitish Women brought un­to him, to be set into the Tabernacle. Devout and Religious Women, were content to bestow those Glasses by which they were wont to dress their Bodies, toward the making of an Instrument, whereby through Faith they might san­ctifie their Souls. This Laver served the Priests, both to look in, and to wash in: It was clear, that they might see themselves in it; and if they had nay Foulness about them, they might also wash themselves with the Water that ran out of it. Such a Vessel is God's Word, it is a Looking-Glass wherein we may see our Selves, and our own Corruptions in it; but a Laver too, to wash our selves in it. Wherewithal shall a young Man cleanse his way? The an­swer is, By taking heed thereunto according to thy Word.

If you are Persons of Quality, you may employ some one about you, to read a Chapter in the Bible whilst you are d [...]essing you: Or the time may be employed by you in some profitable Me­ditation, or godly Conference with those [Page 64]about you, as far as your necessary oc­casions do permit. And when you Deck your selves with Jewels, and rich Ornaments, take heed of being proud of them, or setting your Hearts upon them; beware of vain Affectation in wearing them, and of wasting your Estates upon them: For no Persons are to bring Poverty upon themselves and their Children, to make themselves fine. All your Ornaments are but as marks of your Sin and Misery: And as a Foot­man, who wears a gaudy Livery, makes but his Servility more visible; so those that trim themselves finest, make but their Shame more publique.

Let Men and Women use what Art they can to excuse their Vanity, they cannot deny but that their most gaudy Apparel are the spoils of Beasts; that their Ornaments are sought for in the bottom of the Sea, or in the bowels of the Earth. What is the matter where­of so many different Silks are made, but the Drivel of Worms, and the Sepul­chre which those little Animals make unto themselves when they die? What is Purple, which was wont to be the Badg of Soveraignty, but the Blood of certain [Page 65]Fishes? What are Pearls, but the Warts of certain Shell-fish, and the thickest part of the Fome of the Sea, which could not be turned into its substance? What are Diamonds and Rubies, but Water congealed within Rocks? And what is Gold, which Men disguise into so many Shapes, which is sought for with so much Labour, gotten many times so Unjustly, and kept with so much Care, but the Excrement of the most barren Soyl, to which the Fire gives Lustre, and humane errour Valu­ation? And what is the finest Linnen wherewith multitudes of People are so much covered, and wherein the great­est part of their Vanity consists, but a kind of Herb and Grass, which grows up and flourisheth in the Fields, wither­eth and dieth in a short time, which passeth through Womens hands, which is wetted with their Spittle, turned with the Spindle, stretcht upon the Loom, wrought with the Shuttle, whitened in the Dew, and at last cut out into several sorts of things wherewith the Bodies of Men and Women are adorned? Must not that Man or Woman have lost their judg­ment, that shall be proud of such Trifles? [Page 66]I deny not but it is lawful for some Persons to wear Ornaments, for we may not only wear that which serves for a covering to the Body, but also that which may adorn it: For as all may wear Clothes to hide their Shame and Nakedness, so some may wear Robes and Ornaments, to shew their State and Greatness. But their Adorning must not be so much that outward adorning of plaiting the Hair, and of wearing of Gold, and of putting on of Apparrel, as the hidden Man of the Heart: Yet in times of great Calamity and Afflictions, even great Persons must lay aside their Ornaments, when the Wrath and Dis­pleasure of God is broken out against a Land, or People. So the Lord said unto the People of Israel: Put off now your Ornaments, that I may know what to do with you, Exod. 33.5. At such times we should rather appear in Rags than in Silks, with Dust upon our Heads, and Sackcloth about our Loins, than with Ornaments upon our Backs, and Chains of Pearl about our Necks.

SECT. XII. Of our Dedicating the Morning unto God.

GOD commanded the Children of Israel, Exod. 23.19. The first of the First-fruits of the Land, thou shalt bring into the House of the Lord. God would not only have the First-fruits, but the first of the First-fruits; if there were any ripe sooner than other, God called for them. Which instructeth us, that we must not only give God the First-fruits of the Day, but the earliest time in the Morn­ing, which is the First of the First-fruits of the Day. This was the practice of holy Job, in the behalf of his Children; He sent and sanctified them, and rose up early in the Morning, and offered Burnt-Offerings according to the number of them all, Job 1.5, 6. As it is God's due, so it is our Duty, to dedicate the Morning, the first and best of every Day to God. Psal. 5.3. David saith unto God, My voice shalt thou hear in the Morning, in the Morning will I direct my Prayer to thee, [Page 68]and will look up. As the Morning is a good friend to the Muses, so it is a great friend to the Graces; as the Morning is the best studying time, so I judg the Morning to be the best Praying time. So Bildad speaks unto Job, Chap. 8.5. [If thou wouldst seek unto God betimes.] In strictness of Translation, it may thus be rendred, If thou wouldst seek unto God in the Morning; or, If thou wouldst morning God: be with him early in the Morning; which is the first part, or be­ginning of the Day, then pour out thy Heart unto God in Prayer. It was an ancient Course to seek God early in the Morning. And the very Heathens by the light of Nature, took this Course in their Profane and Superstitious wor­ship. Herodot. lib. 10. Plin. ep. 57. ad Trajan. Tertul Apo­log. Herodotus relateth, that the Persian Magi ad­dressed themselves early in the Morning, to pray unto their false Gods. And the Primitive Chri­stians were wondered at by the Heathen, for their early Devotions. Pliny, in an Epistle of his unto the Emperour Tra­jan, and Tertullian in his Apologeticks for the Christians, do report of the Assem­blies [Page 69]of the Christians before Day-break, to pray and call upon the Name of God. And there hath been, and still [...]s, a superstitious abuse of this among [...]he Papists, who call their Morning­ [...]rayers their Maitins, because they be­gin early in the Morning. Seek first the Kingdom of God, saith our Saviour, Mat. 5.33. First in Time, notonly princi­pally, but in the first place, seek it early [...]n the Morning; put it not behind to the latter end of the Day, or in the lat­ter end of your Employments. It is best every Day to begin with God. It is the advice of a Reverend Man: If more necessary Duties call you not away, let secret Prayer by your self alone, or with your Chamber-fellow, or both, go before the Common Prayers of the Family; and delay it not causelesly, but if it may be, let it be first before any other work of the Day: Yet be not formal and superstitious to your Hours, as if God had absolutely tied you to such a time, &c. That hour is best for one, that may not be fit for another. Private Prayer is most seasonable unto most, as soon as they are up and cloath­ed: To others, some other Hour may [Page 70]be freer and fitter. And those that have not more necessary Duties, may do well to pray at all convenient oppor­tunities. Thus he.

SECT. XIII. Of retiring our selves in the Morn­ing to Pray, and to give Thanks.

IT is good to retire our selves into our Closets every Morning betimes, to Pray, and give Thanks unto the Lord. Here you may give thanks unto God for all Benefits received in gene­ral, and particularly for those you have received the Night past, and at that instant, which at that time you are to set before you, that you may season the Action with some new relish. But more especially, when the Lord hath vouchsafed you any special, and (per­haps) unexpected Favour, it doth not beseem you (as vain Worldlings) to look big, scorn every one, to whom the Lord hath not opened the Hand of his Bounty so wide as to your selves; but rather in an humble sence [Page 71]of your unworthiness, and admiration of God's Goodness, to retire your selves early, and pour out your Hearts in Prayer and Thanksgiving before the Lord.

So when the Lord hath given you spe­cial Testimonies of his Presence and Fa­vour, and revealed his Love unto you more fully then ordinarily, it is a fit time for you to enter into your Closets, there privately, and so the more freely, to open your Hearts unto the Lord, and to con­firm your acquaintance with your Belo­ved; to endear your self unto Jesus Christ, and to cast your selves into his embrace­ments. The Lord by the Prophet Ezekiel, speaking to the Church of Is­rael, saith, I passed by thee, and thy time was a time of Love. So a Christian should be watchful to observe the Lord passing by, and presenting himself, and take notice of the times of Love, and then it will be his wisdom to spend some time in private Prayer, Meditati­on, and Thanksgiving, and so to take his fill of Love: and to that end I com­mend the Morning as the fittest time for this purpose: If we are frequent in this Course, we shall grow more inward [Page 72]and entire with the Lord: Wherea when the Lord daily expresseth Love and Kindness to us, if we should shew our selves coy, unkind, and regardless of his Love; this were the way to make him more strange unto us. And in­deed, the reason why we have no more communion with Christ for the most part, is because we give him no better entertainment when he cometh. A Man of place and quality, if he shall come to visit a Friend at his House in the Morning, and shall hear that he is yet in his Bed, and will not rise to keep him company, or perceive that every small trifle will keep him out of sight, he will not be an ordinary Guest at that House. Now God is said to visit us every Morning, that is, as soon as the Day breaks, or the Sun is up, God is visiting. What is Man, that thou shouldst magnifie him, and set thine Heart upon him, and visit him every Morning, &c. Job 7.17, 18. Our visits are usually in the Afternoon, it is an extraordinary thing to visit one in the Forenoon, e­specially very early in the Morning. God's visits are extraordinary, he visits in a Morning, and visits every Morning; [Page 73]as often as the Morning returneth, so often doth he come and visit us. God visits us (as one saith) in a Morning as a Shepherd visits his Flock, lest any should be hurt, or strayed away. As sure as the Sun riseth, or the Morning cometh, so God visiteth us with Mer­cies: Therefore his Mercies are said to be renewed every Morning, Lamen. 3.23. Or fresh every Morning.

SECT. XIV. Of Thanksgiving.

THis is very necessary to be perfor­med every Morning, considering the benefits we receive continually from the Hand of God. We should not be like the Clouds that obscure the Sun that raised them, but (as one saith) let us rather imitate the Looking-Glass, which returns the Image as soon as the Face is represented to it.

In the time of the Law it was com­manded, that the Fire on the Altar should never go out, but be always kept burning. By that same Fire, Phil [...] [Page 74]saith, Thankfulness was fignified; for as the Fire still ascendeth upwards, so Thankfulness lifteth up our Hearts, and makes them ascend unto God: And it is fit that the Divine Benefits should ne­ver be forgotten, as the Fire of the Al­tar was never to be extinguished. It well becometh the Righteous to be thankful, Psal. 33.1. That which becometh us well, we are apt to like well: Any Ha­bit, any Dressing, any Fashion or Ge­sture that makes us graceful and comely in the places where we are. Now Thank fulness, saith the Prophet, is a comely thing: It renders us lovely and amiable, both in the Eyes of God and Man, whereas Unthankfulness on the other side, like some sordid Disguise, or like some ugly Blemish upon the Body, makes us Monstrous and Defor­med in the eyes of the Beholders.

The Creatures teach us the retribu­tion of Thankfulness. The Air draws us up vapours out of the Earth: When it hath turned the vapours into Showres, it poureth them into the Earth again, and moisteneth the dry Womb of it. The Earth hath Seed cast into her Bo­som, she keeps it not long, but she re­turns [Page 75]it back again with Profit to the Husbandman, Interest with the Princi­pal, thirty, sixty, an hundred fold. You know what Solomon saith of the Sea, All Rivers go into the Sea, Eccles. 1.7. to note the place whence they re­turn and go. St. Bernard hath a Me­ditation upon it, That God is as the Sea, and we should be as the Rivers: All Blessings come from God, as Rivers from the Sea; and as Rivers to the Sea, so we should return our praises to him. Indeed, that is as much as we can do, and so much we should do.

This Act (as one noteth) consisteth in three things. 1. In the Memory, which representeth to the understanding the benefit received; and this Under­standing considers the Hand that gives them, and to whom, and how, and by what ways and means, and in what measure. Thereupon an affectionate acknowledgment is made in the Will; which not able to continue idle, spreads it self into outward Acts, to testifie the fervour of its affection. Now to practise this well, it is requisite that we should make and keep a Catalogue of all the Benefits of God. Bless God [Page 76]especially for the benefits of Creation, Preservation, Redemption, Vocation, and for all other secret Benefits particu­larly received.

1. For the benefits of Creation, con­sider what thou wast before thou wast Created, even no more than very no­thing, and that from the very begin­ning thou wast nothing; and that no­thing could not make it self any thing. Now he that drew this great Universe, out of the Chaos and Darkness of no­thing, to the light of Being and Life, it pleased him out of his meer Grace, to shew upon thee his Almighty Power, to bring thee to a being, and make thee something. And (as St. Augustine saith) not every somewhat, not a Stone, not a Bird, not a Toad, not a Serpent, but even a Man, one of the most noble Creatures in the World; he made thee as a little Miracle of Nature, with the adornments of so many pieces well compacted together, to bear in thine aspect the Beams of his own Majesty. He framed this thy Body, and beautifi­ed it in all parts, both with Members and Senses; and that with such curi­ous Art and wonderful Providence, that [Page 77]every one of them (if they be well considered) is of it self a great Won­der, and a great Benefit. This Job humbly and thankfully acknowledgeth. Thine Hands have made me, and fashioned me together round about, &c. Job 10.8, 9, 10, 11. Remem­ber, I beseech thee, that thou hast made me as the Clay, &c. Hast thou not poured me out as Milk, and crudled me like Cheese? Thou hast clothed me with Skin, and Flesh, and hast fenced me with Bones and Sinews, &c.

Our making and natural constituti­on, are to be reckoned among the great Benefits received from God: I will praise thee, saith David, for I am fear­fully and wonderfully made.

The greatest wonders of Man's Crea­tion are unseen. God hath packt ma­ny Rarities, Mysteries, Wonders, in Man's Chest. All the vital Instruments and Wheels, whereby the watch of our Life is in perpetual motion, from the first Hour to the last, are locked up in a curious internal Cabinet, where God himself prepared the Pulleys, hung on the Weights, and wound up the Chime, by the Hand of his Infinite Power, with­out [Page 78]opening of any part: As a learned Anatomist of ours, hath elegantly instru­cted us in the Preface to his sixth Book.

Consider what usefulness and com­modiousness, Beauty and Convenience do meet together in every part. What Beauty is stampt on the Face? What majesty in the Eye? What strength is put into the Arms and Back? What activity into the Hands? What Musick and Melody is in the Tongue? Nothing in this whole Fabrick could be well left out, or better placed, either for Orna­ment, or for Use.

But the excellency of Man consisteth in his Soul: And as Man was the prin­cipal part of the Creation, so the Soul is the principal part of Man. God by a Divine Breathing, communicated this fountain of Life, which heavenly form without noise or delay, diffused it self entire into the Body, remaining never­theless whole in every part. The frame of the Body is an exquisite frame, but the frame of the Soul, the faculties and powers, motions and operations of the Soul, are far more exquisite. The In­habitant is more noble than the House, and the Jewel than the Cabinet: And [Page 79]so great is the capacity of the Soul, that all the things of the World put toge­ther, are not able to satisfie it. Besides, there is no ability, no perfection in any Creature here below, but that a Man hath the same in him in a higher and far greater perfection, and by the capa­city of his Soul he is able to attain un­to it; whereby it is manifest, that God by giving us this thing alone (viz. our Soul) hath given us therewith at once all things together. The consideration hereof, should ever make thee thankful to thy most Gracious and Bountiful Lord, for this surpassing great Bene­fit.

2. Be thankful to him for thy Pre­servation, and the Benefits thereof. Consider, that God hath not only cre­ated thee in so great Glory and Dignity, but it is He also that preserveth thee; for thou art not able to live one mo­ment, nor to move one step without him. Consider also how he hath cre­ated all things in the World for thy use and service; yea, he hath appoint­ted the very Angels in Heaven to be thy guard and defence. They are all Officers in this great House and Family [Page 80]of God, unto whom is committed the defence and safeguard of Men. Here consider the particular favours received from God in your Birth, Nourishment, Education, Instruction, in gifts of Soul and Body, in Means and Conveniences, in Health, Strength, Life, Sustenance, and all other Temporal Helps and Suc­cours; in Friends, Allies, Kindred, in thy Calling, Profession, and estate of Life, in a continued Protection, in de­liverance from so many Dangers, and freedom from manifold Miseries, into which thou seest others to fall every Day; and thou thy self mightst also have fal­len into the same, had not Almighty God of his great Mercy preserved thee: In guiding thee through the degrees of Ages, wherein every one in his own particular, may acknowledg infinite passages of the Divine Providence. How should the consideration hereof, toge­ther with the Circumstances of each Benefit, make thee to cry out with the Prophet David: Who am I, O Lord God, and what is my House, that thou hast brought me hitherto? 2 Sam. 7.18.

3. Be exceeding thankful for thy Re­demption. We are all by Nature in [Page 81]miserable bondage to Sin and Satan, and we have all sold our selves for nought, Isa. 52.3. and by this felling our selves to Sin and Satan, we have put our selves out of our own, into their Do­minion, and during that estate, abide wholly to be disposed at their plea­sure. They are now become our Lords, and no drudgery must we refuse, be it never so irksome or burdensome, where­about they shall list to employ us. Now, how should all God's Redeemed Ones, ascribe Honour and Glory to their God, acknowledging the infinite Love, and abundant Grace of God, in procuring Redemption for poor Bond-slaves, Cap­tives, Prisoners; that he hath appoint­ed and anointed a Redeemer to preach Glad-tidings unto the Meek, to bind up the Broken-hearted, to proclaim li­berty to the Captives, and the opening of the Prison to them that are Bound, to proclaim the acceptable Year of the Lord; to proclaim a Jubilee, a Year of release to Prisoners and Bond-men! Isa. 61.1, 2. O give thanks unto the Lord, for he is good: for his Mercy endureth for ever. Let the Redeemed of the Lord say so, whom he hath redeemed from the hand [Page 82]of the Enemy. It was a custom among the Romans, when any of their Com­manders had gotten a great Victory, and obtained the honour of Publique Tri­umph, if he had delivered any of his Country-men by this Victory, who be­fore were Captives among the Enemies, these redeemed ones used to attend the triumphant Chariot of the Conquerour, when he entred the City, thereby to do him Homage, and to set forth the glory of his Victory. In this case it becom­eth those whom the Lord hath redeem­ed from Sin, from Satan, from the Curse of the Law, and from everlasting Destruction, to wait upon their Trium­phant Redeemer, and do him all possi­ble Honour, and give him all Praises and thankful Acknowledgments for their Redemption, procured by his Vi­ctory over all those Enemies and Evils.

4. Bless the Lord for thy Vocation, that he hath called thee out of Dark­ness into his marvellous Light by his Word and Spirit; that he hath taken thy Soul to be his Spouse, and decked it with the Gifts and Graces of his Spirit. What had become of thee if thou hadst been born among Infidels, who are [Page 83]without Christ, being A liens from the Common-wealth of Is­rael, Ephes. 2.12. and strangers from the Covenant of Pro­mises, having no hope, and without God in the World, who wanting the knowledg of the true Living God, worshipped Stocks and Stones for God. And among many that perish in Igno­rance and Prophaneness, that are under the found of the Word; To whom the Gospel is hid, whose eyes the God of this World hath blinded, 2 Cor. 4.4. lest the Light of the Glori­ous Gospel of Christ, who is the Image of God, should shine unto them. Bless the Lord, that it pleased him, that thou shouldst be born in the lap of the True Church, and be nourished there with the sincere Milk of the Word, and with the precious Blood of Jesus Christ. Consider how long God did wait for thy Conversion, giving thee space to Repent, and how he suffered thee so long to continue in that state of Sin and Wickedness, and did not cut down such an unfruitful and unprofitable Tree that cumbred the Earth, and received the influence of Heaven so long in vain. [Page 84]Consider likewise how many good In­spirations and holy purposes he brea­thed into thy Heart, even in the midst of thy very Sins, and wicked Life; and that he persisted in calling thee so long a time; and at length to bring thy great stubbornness, and obstinate resi­stance so long continued, to an end; and to call thee with such a mighty, loud, and effectual Voice, that thereby thou mightst rise from Death to Life, and come forth as it were another La­zarus, out of the dark and obscure Grave of thy wicked and sinful Life, and not with thine Hands and Feet bound, but loosed and set at li­berty out of the stinking Prison and Thraldom of the enemy of Mankind. Praise the Lord for granting thee not only pardon for thy Sins past, but also. Grace from that time forward, not to return to thy former Bondage; and likewise that he hath given thee a sweet taste and savour of the things of his Spirit, which before seemed very un­savoury to thee, and withal a loathsom­ness and misliking of the things of the Flesh, and of the World, which be­fore were very delightful to thee. Then [Page 85]think with thy self, unto how many hath God denied this Benefit, which he hath so freely granted unto thee? And whereas thou being as unworthy of this Calling as they, yet it hath plea­sed God to suffer them to continue in their Impenitency and Obstinacy, and to call thee unto the state of Grace and Salvation: Oh what thanks and service dost thou owe unto him for this inesti­mable Benefit!

5. There be other Benefits that are given to particular Persons, which none other knoweth but he hath hath recei­ved them, for which we are bound to give thanks unto the Lord, as for the more general, for as much as they are more certain Tokens of the special and particular Love and Providence that the Lord beareth toward us. Such Be­nefits as these cannot be written in Books, but every one is to write them in his Heart, and so to joyn them with the other general Benefits, and to give most humble thanks unto the Lord for them. There are also other Benefits more secret which are unknown, or scarce observed by the party which doth receive them. These are certain Snares [Page 86]and privy Dangers, which the Lord doth often prevent and disappoint by his Providence, he knowing what great prejudice they might do unto us, did not he prevent them, and disappoint them. Who is able to recount how many Dangers he hath escaped, from how many Temptations God hath pre­served him, from how many occasions of Sin he hath delivered him, how of­ten he hath stopt the passages, and ta­ken out of the way the subtile and de­ceitful Snares of the Devil, our vigi­lant Adversary, that we should not fall into them? Likewise, a Man may have many secret Sins, which the Person that committeth them, knoweth not. Wherefore as touching these secret Sins, we ought daily to pray with the Psal­mist, Cleanse me, O Lord, from my se­cret sins, Psal. 19.12. Even so it is requisite every day to yield him most hearty thanks for this kind of Benefit.

SECT. XV. Of Preparation to Prayer.

BEfore we enter upon Prayer, or Thansgiving, it is very requisite, that there be first a Preparation of our Hearts to this holy Exercise; doing herein as Musicians, who use to tem­per and tune their Lute, Viol, or other Instrument, before they play upon it. Before thou prayest, prepare thy self, Ecclus. 18.23.lest thou be as one that tempteth God, saith the Son of Syrach. In our Saviour's platform of Prayer, the Petitions are not set down abruptly, but a solemn Preface is prefixed, like a fair Porch to a beautiful House, to teach us to set our Affections in due order, before we draw nigh to speak un­to the Lord. God hath also expresly commanded: Be not rash with thy Mouth, nor let thine Heart be hasty to utter a thing before God, Eccles. 5.2. It is a dan­gerous thing to babble out unadvised and undigested words in his Ears. Pray­er [Page 88]and other holy Duties call for holy Preparation. I will wash mine Hands in Innocency, and so will I compass thine Altar, O Lord, was David's resoluti­on, Psal. 26.6. Joh sent and sanctifi­ed his Children, that is, he sent so­lemnly to his Children to prepare them­selves, warning them not to come to the Sacrifice except they were fanctified. So Samuel said to the Elders of Bethlehem, Sanctifie your selves, and come with me to the Sacrifice, 1 Sam. 16.5. This Sanctifying was a preparing of them­selves, was a fitting of themselves, that they might be ready for the Sacrifice. The very Heathen had this Notion, they would not admit any to come to their Religious Services, unless they were prepared, therefore they had one that cried out to the People, when they came to Sacrifice, All ye that are un­clean and prophane; go far away from these Sacrifices. Prepare your felves unto Prayer, by considering the Great­ness and Majesty of that God to whom you go to speak in Prayer: For this Consideration will teach you, with what great Humility and Reverence it behoveth such miserable Creatures, [Page 89]to speak unto a Lord of so great Ma­jesty, as Almighty God is, concerning a matter of so great importance as is your own Salvation. How close shut ought ye to have the gates of your Un­derstanding and Will at the time of Prayer, from the cares and thoughts of the World, and open unto God alone, that in case he come to enter therein, he be not driven back again, finding the Gates shut against him, or the Lodg­ing-Chambers taken up and pestered with other Guests!

And to this end you may pray to be prepared and enabled to Pray, in this, or the like manner:

With this Preparation mayest thou draw near to God in the Morning, im­ploring God for the assistance and suc­cour of his Grace, whereby thou mayst the better bestow the day following in his Service: And be earnest with God in thy Preparation, to instruct thee how [Page 91]to do thy Duty therein, and to direct thee to speak unto him in Prayer with such Attention and Devotion, with such recollection and closeness of Mind, and with such A we and Reverence, as is to be used before so great a Majesty; and withal, entreat him that thou mayst so spend that portion of time in this exercise of Prayer, that in the end thou mayst arise from the same with new force and strength, to do all such things as appertain to his Service.

And that thou mayst the better fit thy self for thy Morning-prayer, go to Bed with the thoughts of it over Night; like those that intend to bake Unlea­vened Bread the next Day, do use to lay the Leaven over Night. So may a Christian over Night, think on what he will recommend unto God the next Morning, and assoon as he awaketh, busie his Mind about it, before any o­ther thing do enter therein; that so his Heart having endited a good Matter, his Tongue may be as the Pen of a rea­dy Writer.

And for as much as the Prayers of the Righteous are acceptable with God, you shall do well to consider in your [Page 92]Prayers both Morning and Evening, what a number of God's faithful Peo­ple, both Men and Women, in this World, be at this time at the Throne of Grace, humbly confessing their Sins to the Lord, and craving Pardon for them, and begging such Graces and Blessings as are needful for them; with which Persons you ought to joyn your selves, that the present sweet remembrance of them, may be a Spur to your De­votion, causing you to persevere in this holy exercise of Prayer. Moreover, whensoever you shall find your selves cold and remiss in this Duty, you may be ashamed, and check your selves by the example of so many Pious and De­vout Persons, which with so good care­fulness and diligence, have continued so long a time in this exercise of Pray­er without ceasing, dayly offering up their Bodies and Souls unto God in Sa­crifice.

SECT. XVI. Of Reading the holy Scriptures.

AFter Preparation followeth Read­ing; which ought not to be done lightly, nor passed over in haste, but with great deliberation and attention, applying thereunto your Understanding to conceive such things as you reade, and chiefly your Affections to taste those things which you understand. Before you pray in the Morning, first reade a Chapter, or some select portion of Scripture out of the Word of God; and when thou comest to any place that may enflame thine Affections, and raise thy Devotion, thou shalt do well to stay and pause a little upon it, and to make there (as it were) a station in think­ing upon that matter which thou hast read, and in making some short Prayer upon it: according to the Counsel of St. Bernard, saying, It is requisite often­times to gather and procure a little Spirit and Devotion out of the matters that we reade, and to break off the course of our [Page 94]reading with some kind of Prayer, by means whereof we may lift up our Hearts unto the Lord, and talk with him accord­ing as the sence and matter of such things as we reade do require.

Here let me Advertise, Let not thy Reading be very long, lest it take up too much time, which ought otherwise to be employed: For as St. Augustine saith, It is good both to reade and pray, if we can doth both the one and the other. Af­ter thou hast read a while, think with thy self how many choice things thou canst pick out of it.

Consider what holy Counsels and Exhortations to a godly Life. What Threatnings against such Sins. What dreadful examples of God's Judgments upon such and such Sinners. What Blessings and Rewards God promiseth to such Graces and Vertues. What wonderful Deliverances God hath wrought for his Church in Times past, and what singular Blessings he hath be­stowed upon his faithful Servants. Bring home these things to thine Heart; and do not reade them as matters of Historical Discourse, but as so many Epistles sent down to thee from God [Page 95]out of Heaven; and reade them with that Reverence, as if God himself stood by, and spake these words unto thee. It is written of a certain devout and godly Bishop, that he would al­ways reade the holy Scriptures kneeling upon his Knees. And whatsoever thou thus readest, let it be either to confirm thy Faith, or encrease thy Repentance.

SECT. XVII. Of Meditation, and the fittest Sea­son for it.

WHatsoever the thing be that we are to meditate up on, Granat. Meditat. whether of the Life and Passion of our Saviour Jesus Christ, or of any other thing that may be figured by Imagination; as of Death, the Day of Judgment, of Heaven, or Hell, we may then re­present every one of these matters in our Imagination in such manner as it passed, as if in the very same place where we are, all the same passed be­fore us in our presence. This manner [Page 96]of meditating serveth to this end, that by means of such a representation of these things, we may have the more lively consideration and feeling of them in us. Imaginary Meditation is commonly a great help to keep in the mind more closely recollected, by causing it to at­tend to her Work, after the manner of Bees, which work their Hony-comb within their own Hives.

Some commend the Morning as the fittest time to busie our minds in holy Meditations, for these Reasons:

1. Because they find it was the Pra­ctice of David, that Man of Meditati­ons: Psal. 139.18. saith he unto God, When I awake, I am still with thee. That is, when I awake in the Morning, I am taken up with Meditations of God. Divine Meditations were daily David's waking and first Thoughts.

2. Because then the Mind, a Man's intellectual and cogitative Faculty, is fresh, and more free from the hurrying businesses of the World, which fall out every Day, and are apt to distract the mind in this holy Duty.

3. Because if the Mind be first sea­soned with holy Meditations, it tends [Page 97]much to keep both Mind and Conver­sation in an holy frame, all the day af­ter; for oftentimes what a Man's first thoughts are, they become his frequent thoughts on that Day. If a Man be­gins the Day with vain, worldly, or revengeful Thoughts, they are apt to lodg in his Heart all the Day long; such thoughts are intruding and abiding Guests.

4. Because God restoreth to us his Mercies every Morning, new Mercies do attend us every Morning; and these renewed Mercies should oblige us to re­new our Thoughts and Meditations on God, every Morning.

Thou mayst here Meditate on Jesus Christ, who is called the Hind of the Morning.] He is shadowed by the Hind with respect unto his Sufferings, for he was hunted as an Hind with Hounds, with Blood-hounds, with the Hell-hounds of this World, the worst of wicked Men. Therefore it is observa­ble, that in the XXII Psalm, which is throughout a Prophecy of Christ, (the first words being spoken near to his Death, as he hung upon the Cross, My God, my God, why hast thou forsaken me?) [Page 98]The Title of that Psalm is, To the chief Musician upon Aijeleh Sahar, that is, The Hind of the Morning. It is usual for Hunters, to single out that special Deer, Hart, or Hind, early in the Morning, when they intend to hunt that Day; signifying that Jesus Christ was an Hind hunted, not only very fiercely, but ve­ry early by wicked Men to Death.

SECT. XVIII. Of Petition.

IT is the Honour of God, that all Creatures sue unto him, and depend upon him, that all need his help, and that so many petition him for it from day to Day. He is the God of hearing Prayer, therefore unto him shall all Flesh come. The highest Glory that God hath on Earth, is, that so many thousands come daily thronging to, and knocking at the Gate of Heaven. A certain great Emperour coming into Egypt, to shew the Zeal he had to the Publique Good, said to the Egyptians, Draw from me, as from your River Nilus. But what can [Page 99]be drawn from a Man but hopes, which swell like bubbles of Water till they burst? It is from God that we must draw, for he is a Fountain which per­petually distilleth; who quencheth the Thirst of all the World, and hath but one Thirst, which is (saith Gregory Nazianzen) that all Men should thirst after his Bounty.

Our Saviour having taxed the abuses in Prayer, setteth down a perfect Plat­form, Matth. 6.9. &c. where ye have, 1. A Command. 2. A Pattern. Af­ter this manner, or thus, pray ye, [...]: Which may have reference as well to the Matter as to the Manner, yea, to the Order and Method. But here we un­derstand it not according to the Method, as though we were bound to order our Petitions always thus. We have some short Prayers elsewhere, specified in the New Testament, where we find not this Order, and therefore that I think is Arbitrary: Therefore this may have reference chiefly to the matter of our Prayers; let this be the matter of your Prayers: And to the Affection, pray with such affections as are intimated in this Prayer.

So that here are condemned all wicked and unlawful Requests, as when Men wish Mischief unto others out of private Malice; when they wish the ac­complishment of their unlawful desires; when they pray for those things that tend to the dishonour of God, and the damage of his Church: And on the other side when they pray not with such Affections, as are insinuated in the Prayer.

In the Preface which makes way to the Prayer, ye may see,

• I. Who must pray, we must Pray.
• II. To whom we must Pray.
• III. For whom we must Pray.
• IV. Through whom we must Pray.
• V. How we must Pray.

I. Who? The Question may have a double meaning.

1. Who ought to pray? To which I answer, All: Because All owe unto God all Service, Honour, Worship, whereof Prayer is a special part. In him all live, move, and have their beings. Yea, Nature teaches. Man to acknow­ledg, and seek to a Deity for supply [Page 101]of its Wants. All owe this Debt, though all cannot pay it, and none so as is required.

2. Thus: Who may, and can pray in an acceptable manner unto God? I answer, Only Believers. They alone can truly call him Father. They only have received him by Faith, John. 1.12. How can they call on him, in whom they have not believed? Rom. 10. This shew­eth the misery of an Unbeliever, he cannot come to God.

II. For whom must we pray? I an­swer: Not only for our selves, but for all the Houshold of Faith especially; more largely for all that belong to God, whether Called, or Uncalled; more ge­nerally for all Men; as St. Paul saith, and our Liturgy after the Apostle, (though it be therefore taxed) seil. All sorts and conditions of Men, espe­cially for the King, and all that are in Authority under him, our Pastors, Church-Governours, Ministers, all that bear Rule in the Church, or Common­wealth, and for all the Members of the Catholique Church; for our Parents, Masters, Children, Servants, and those that be nearest unto us, and Men that [Page 102]in special do want our Prayers, in pub­lique and private Calamities.

Object. But we must ask according to the Will of God.

Resp. Yes, according to his revealed Will: We must not, cannot look into his secret Will, to see who are there excluded from his Mercy; but those who are excluded in his revealed Will, we must not sue for; as the Devils, and those who have sinned against the Holy Ghost, if we knew them.

Object. But do we not worship God in vain, when we pray for whom the Lord will not hear us?

Resp. I answer, No: Our Prayer shall return into our own bosoms, as it was with the Psalmist, when he prayed for his Enemies.

III. To whom must we pray? I an­swer, Unto God, who is there called a Father; a Word of Nature, or Person: In the former sense taken for the Holy Trinity; in the latter for the First Per­son. Here ye may understand it both ways, in a compound sence. 1. That you are to direct your Prayers to God, the whole Divine Nature, Father, Son, and Holy Ghost: And then withal to [Page 103]the Father first in order, through the Son, by the Holy Ghost. All are here condemned, who pray unto any other: None is to be prayed unto, but whom we may call our Heavenly Father, which is not due to any Creature.

IV. Through whom?] I answer, Through Christ alone: For through him, and none other, is God become our Fa­ther: By Him we have the priviledg of Adoption, and are made Sons and Daughters. We have an Advocate with the Father, Jesus Christ the Righteous, who is the Prepitiation for our Sins, 1 John 2.1. None can be our Mediator of In­tercession unto God, but He that is the Propitiation, appeasing him, and satis­fying his Wrath due unto our Sins; and therefore no Saint nor Angel must be employed in this Office. There is but one Mediator of Redemption and Intercession between God and Man, even Christ Jesus, who is both God and Man.

V. How we must pray?] Resp. 1. As to a Father. 2. As to a Father which is in Heaven. And therefore, To one that is willing and ready to help, infi­nite in Majesty and Soveraignty, seeing [Page 104]and knowing all things, our Hearts, our Wants. This should teach you to pray with Boldness, Confidence, Reve­rence, Understanding, Sincerity. Pray with Boldness, as to a Father; with Con­fidence and Reverence, as to an Heavenly Father; with Sincerity and Under­standing, as to him that seeth your Hearts.

The things that we are to pray for, every Morning at least, one reduceth them to these Heads, viz. That you may not offend God this Day. That you may not want Grace, Light, and Courage, to resist those Temptations which most assail you, and those Sins to which you are most inclined. That you may practise those Vertues which are most necessary for you. That you may be guided this Day by God's good Providence, in all that concerns your Soul, Body, and Estate. That you may obtain new Favours and Assistance for the Necessities of your Neighbours, which you may then set before him.

This kind of Supplication (among other Commodities) hath this withal, that it daily reneweth in the Soul some good purposes and desires of Ver­tues, [Page 105]and moveth it to be the more ear­nest to do that thing, which he hath so frequently and so earnestly desired. Chrysostom saith, Such as pray earnestly in very deed, will not suffer their Hearts to commit any thing that is unseemly for such an Exercise, but ever have their Eyes upon God, with whom a little before they talked, and were con­versant. And so by that Cogitation they put away from them all the Sug­gestions of the Devil, when they con­sider what an hainous matter it were, that he that had a little before talked with Almighty God, and desired of him Chastity and Holiness, with all o­ther Vertues, should immediately run to his Enemies side, and open the Gates of his Soul, to receive in filthy and dis­honest Delights; and suffer the Devil to place him self in that Heart, which a little before was the Temple of the Holy Ghost.

SECT. XIX. Of Offering our selves to God.

ONe act of true Devotion, is, That a Man should every Morning offer up, and make a Resignation of himself unto God, which is an absolute part­ing with himself, and a putting himself under the Power, Wisdom, and Sove­raignty of God, to be commanded, ordered, and disposed in all things by him according to his Will. This work of Resigning our selves to God, must be always doing whilst we are in this World. When God hath wrought up­on the Heart by effectual Perswasions, [Page 107]and by his mighty Power, the Lord saith to the Soul, I am thy God; and the Soul answers in truth, And I am Thine. (As David, Psal. 116.6. O Lord, I am thy Servant, I am thy Ser­vant). Now is the Resignation actu­ally made. But though this be done, yet it is still always doing whilst we are here upon Earth, nay, to Eternity: For it is a thing that consists of an ite­ration of multiplied Acts. As Wed­lock is not one single Act of Persons giving themselves each to other; but if they live as Married Persons ought, there is a daily giving of themselves each to other: Their Hearts go out every day with Complacency and Delight, willingly renewing the Bond, and ma­king the Contract yet firmer and firmer.

The end of this Resignation of your selves to God, is that in all things you may be Commanded, Ruled, and Go­verned by him: to have the Will of God to be your Bounds, and to have it for your Rule and Pattern: To be Bounded by God, is to do nothing, but what God doth either Command or Warrant. All things are not Com­manded [Page 108]a Christian that he may do: But Commands and Warrants are the utmost Latitude of that Liberty which is left us; we have no further to go, and we need not, there is scope enough to keep within these Limits. Psal. 119.16. Saith David, I have seen an end of all Perfection: but thy Commandment is exceeding broad. It is as if he had said, I have walked over the fair Plains of e­very Creature, I have viewed the ex­tent of all Excellency in them, and I could look beyond it: But when I look upon the Commandment of God, as it is either Mandatory, or Promisory, it is of so vast Dimensions, so exceed­ing great, that it exceeds all things in the World; there is room enough for the Spirit of a Man, that is in true subjection unto God. Now as we need not step beyond this Bound, so if we do, it is dangerous; it is but as a Man that steps out of a Way, and falls into a Pit; or one that steps from his House, and falls into a Prison. For this very thing God threatens Israel, because they had withdrawn from him, that he would feed them as a Lamb in a strange Place, Hos. 4.16. That is, like a [Page 109]Lamb not kept within its Fold and ap­pointed Pastures, under the care of a watchful Shepherd, but left to ramble at its own Will.

And as to have the Will of God your Bounds, is to do nothing but what a­greeth with his Will; so it is to do all that he requireth. This is that which the Lord thy God requireth of thee, to do all these things that he hath commanded thee, saith Moses. When you give your selves to God, to be com­manded and governed by him, it is to a Subjection that is absolute, and not conditional.

Moreover, to be under his Com­mand and Government, is for you to make the Will of God your Rule and Pattern; Namely, not only to do the things that are commanded, but to do it in that manner as they are command­ed.

You must also be willing to be dis­posed by him according to his Will: To be contented in every Condition where­in God sets you; and though your Case seem hard, and there is much in it that is grievous to Nature, yet lie down quiet­ly under the Hand and Will of God. [Page 110]That's one branch of our Willingness to be disposed by God, to be content­ed in every Condition wherein God sets us. A second Branch of being willing to be at God's disposing, is an indiffe­rency of Mind in respect of any possible Change, whereunto you are called ac­cording to the Wisdom and Will of God; as a holy Man well noteth, 2 Sam. 15.25, 26. When Zadok was by the Ark, King David said unto him, Carry back the Ark of God into the City: If I shall find favour in the Eyes of the Lord, he will bring me again, and shew me both it, and his Habitation. But if he thus say, I have no delight in thee: Behold, here am I, let him do to me, as seemeth good unto him. Let this be thy Lan­guage, O Christian: if thou ownest God as thy Soveraign, and daily resign­est up thy self to be disposed by him in all things, Consider, That thou art as a Sheep before the Shepherd, that must change thy Pasture at the Shepherd's pleasure; and as a Souldier, that must March hither and thither at the Com­mand of thy Captain, or General: Or as a Vessel in the House, that stands to be filled or emptied at discretion; or [Page 111]as a Servant, that must come and go as he is bidden, and not to go to, or stay in any place at his own will.

Let it be your care every Morning, to consecrate all your Affections and Acti­ons unto God, to offer up all your Fa­culties, Senses, Thoughts, Words, and Works, and all that you are, remem­bring that saying of Chrysostom: That it is the most wicked Avarice, to defraud God of the Oblation of our selves. You may offer your selves to God in this, or the like manner.

SECT. XX. Of Contrition.

WHen thou comest into the Pre­sence of God in the Morning, having considered the multitude of thy Sins, and seen thy self over-charged with the burden of them, see that thou humble thy self, and let thy Heart be pierced with Godly Sorrow, Contri­tion, and Compunction of Spirit: For the furtherance whereof, thou mayst help thy self with a very devout conside­ration of an Ancient Father, which I shall set down with some little Varia­tion.

Behold, I a vile Wretch, have great­ly offended thy Divine Majesty, I am afraid to lift up mine Eyes to Heaven; I desire to strike my self with that Pub­lican in the Gospel, that God may be merciful to me a Sinner: I desire to en­force my self, and to take Arms against mine own Wickedness; and to judg my self, that I may not be judged of the Lord. If my Blessed Lord and Sa­viour hath been so reproachfully han­dled for my sake; If he hath suffered such grievous Pains and Torments for the Sins that I have committed, why should not I abase and abhor my self, being the very Person that hath sinned? I am he that hath despised Almighty God; I am he that hath endeavoured to crucifie afresh the Son of God: And me-thinks that the whole frame of this World crieth out against me with open Mouth, saying▪ This is he that hath offended and despised our Com­mon Lord: This is that wicked Wretch that hath rather been moved with the guileful Baits of the Devil, than with the great Benefits of Almighty God. This is he that could never be induced to Vertue and Goodness, with [Page 114]the Cords of Love, and sweet enter­tainments of Almighty God, nor ever be afrighted with his terrible Threat­nings, and dreadful Judgments. This is he that (so much as lieth in him) hath defaced the Power, Wisdom, and Goodness of the Lord, and cast Con­tempt upon them. This is he that hath been more afraid to offend a weak mor­tal Man, than that God that can cast both Soul and Body into Hell. This is he that hath been more ashamed to com­mit a filthy Act before a rude Country Peasant, than before the Presence of the All-seeing God. This is he that hath preferred the Dung and Dross of the Earth before Heavenly Treasures. Wherefore all Creatures do cry out a­gainst me, after this manner, and say, This is that lewd Caitiff that hath abu­sed us all: For whereas he ought to have employed us in the Service, and to the Glory of our Creator; he hath made us to serve his Lusts, and the will and pleasure of the Devil, perverting all such things to the Injury and Reproach of the Creator, which he had created for his Service. His Soul was adorned with the Image of God, and he hath [Page 115]disfigured this Divine Image, and clo­thed it with our vile Image and Like­ness; he hath been more earthy than the Earth it self, more unstable than the Water, more mutable than the Wind, more enflamed in his appetite than the Fire, more hardned than the Stone; more cruel to himself than the wild Beasts, more spiteful and vene­mous against others than the Cocka­trice: He hath neither feared God, nor regarded Man: He hath not been con­tented alone himself to be injurious to God; but would have many others to be partakers with him in sinful Pra­ctices.

Now what shall be said of his other abominable Practices? Such hath his Pride been, that he refused to be in subjection unto God; he would not submit his Neck under the sweet yoke of his Obedience, but would rather live as he listed, and fulfil his own Will in every point, rebelling against the Lord, vexing his holy Spirit. How exceedingly was he enraged, if God did not grant him all his desires, or if he sent any Crosses, or Troubles, for his Trial and Exercise: He loved to [Page 116]be applauded in all his doings, whether good or bad.

And now consider, O my Soul, whe­ther all Creatures may not justly cry out against thee, and say, Come, let us de­stroy this wicked Wretch from off the face of the Earth, that hath done so much wrong to our Creator. May not the Earth say, Why do I bear such a cumbersome Wretch? May not the Water say, Why do I not drown him? May not the Fire say, Why do I not burn and consume him? May not Hell say, Why do I not swallow him up, and torment him? Alas! miserable Wretch that I am! What shall I do? Whither shall I go, seeing all Creatures are in Arms against me? Where shall I hide my Head? Who will receive me, who have offended all Creatures? The great God I have despised, the Angels I have grieved, the Saints I have dishonoured, Men I have offended and scandalized, and all Creatures have I most wickedly abused. Whither then shall Iflie for shel­ter, for as much as I have made all things to become mine Enemies: I look round about me, and can see no­thing that will take my part; yea, even [Page 117]mine own Conscience barketh against me, and all my Bowels do accuse me, and rent me in pieces.

Wherefore, weep continually, O my Soul, lament thy wretchedness like a poor miserable Creature, never cease weeping so long as thou livest in this Vale of misery! be still in expectation when thy merciful Saviour will vouchsafe to turn the Eyes of his Compassion to­wards thee; and with all possible hu­mility and shame, cast thy self down at his Feet, and cry out, Oh! where can I find Punishment enough to be aven­ged on my self, and Tears enough to wash away mine offences? O Lord, I am that great Enemy of thine, which hath committed most wicked and abo­minable Offences before thy Face, I ac­knowledg my self guilty before thee. I beseech thee, O Lord, to cast the Mantle of thy Mercy over me, thy poor, wretched, miserable Creature, and let the greatness of thy Goodness overcome and cover my wickedness. Let the most sweet loving Father re­joyce at the coming home again of his Prodigal Son: Let the good Shepherd rejoyce at the recovery of his lost Sheep. [Page 118]Oh! how happy and joyful shall that Day be, when thou shalt cast thine Arms about my Neck, and give me the sweet embraces and kisses of Peace! I will now take Arms against my self therefore, and be more cruel and ri­gorous against my self than any other; I will loath and despise my self, and from henceforth the face of Sin shall be more hideous to me than Hell; and I shall desire to be despised and punished of all Creatures, for as much as I have despised the Creator of them all. I am contented that all Dishonours, Re­proaches, and Punishments, do run upon me on every side, so that by them I may be brought to my most Sweet and Merciful Lord. And as for all Honour, Pleasure, and Worldly De­lights, they shall be quite banished a­way from me, in so much as the very Names of them shall be heard no more in my House; I will seek nothing else but the Honour of my Lord God, and the Contempt and Confusion of my self. Hitherto, or almost to this effect, are the words of that Devout and An­cient Father.

SECT. XXI. Of Family-Worship.

HEre I shall commend unto you the advice of a Reverend Divine of ours. Let Family-Worship be perform­ed constantly and seasonably, twice a Day, at that Hour which is freest from Interruptions, not delaying it without just cause. But whensoever it is per­formed, be sure it be Reverently, Seri­ously, and Spiritually done. If great­er Duty hinder not, begin with a brief Invocation of God's Name, and cra­ving of his Help and Blessing through Christ, and then reade some part of the holy Scripture in order; and either help the Hearers to understand and apply it: Or if you are unable for that, then read some profitable Book to them for such ends, and earnestly pour out your Souls in Prayer, &c. Pretend not ne­cessity against any Duty, for it is but un­willingness, or negligence, that makes Men remiss in Family-Worship. The lively and constant performance of Fa­mily-Duties, [Page 120]is a principal means to keep up the power and interest of God­liness in the World, all which decayeth when these grow dead, slight, and formal.

Those Families wherein this Service of God is performed, are (as it were) little Churches, yea, even a kind of Paradise upon Earth. And for this purpose, Philem. 1, 2. St. Paul wri­ting to Philemon, Greeteth the Church that is in his House. And in like manner he sendeth Salutations to the Church of Corinth from Aquila to Priscilla, and the Church that was in their House, 1 Cor. 16.19. On the other side, where Family-Wor­ship is not used, but either for the most part, or altogether neglected, those Fa­milies may be termed no better than Companies of prophane and graceless Atheists, who as they deny God in their Hearts, so they are described by this Note, That they do not call upon the Name of the Lord, Psal. 14.4. And the Pro­phet prayeth thus unto God: Pour out thy Fury upon the Heathen that know thee not, and upon the Families that call not upon thy Name, Jer. 10.25.

Many Parents take care only to en­rich their Children, to make them great and honourable in the World, to leave them large Portions and Estates, to provide rich Matches for them, but take no care to bring them up in the Nur­ture and Admonition of the Lord: Nay, many Parents are afraid their Children should prove Religious: Some Parents cannot abide their Children, whom they see to look a little towards Sion. Such Parents (as one saith) are the Devil's Children. But every Pa­rent ought to say of his Natural Chil­dren, as St. John doth of his Spiritual Children (Epist. 3.4.) I have no great­er joy, than to hear that my Children walk in the Truth.

SECT. XXII. A Calling, and Business, of what Importance.

IT becometh every one to be truly Diligent, and well employed in some lawful Calling. God himself (both Father and Son) are said to Work, John 5.17. and will admit of no Loi­terers, [Page 122]or Idle Persons. He that will have his Penny, must work in his Vine­yard, Mat. 20.6. And he that worketh, receiveth Wages, and gathereth Fruit unto Life Eternal, John 4.36. No Man therefore must be idle, or ill employed: He must work the Works of God, that is, such as God sets him about, and ap­proveth, without picking and choosing his own Work: He must work while it is Day, before the Night cometh, wherein no Man can work.

Let me advise thee, O Christian, to improve Time and Business, that even thine Idleness (if I may so call thy va­cant Hours) that is, thy necessary rest, thy leisure, may not be without some Di­ligence, because it tendeth to fit thee for Business. When thou liest down to sleep, let it be to this end, that thou mayst rise, and go about thy Work, not to pamper Sloth: If thou eatest, do it to the same end as Elias did, to walk in the strength of thy Food the way that God sends thee, not to gratifie thy Belly, or thine Appetite. And when God puts thee at any time upon doing his Will, be thou never better pleased, than when God gives thee thy Hands full of work, [Page 123]nor more restless, than when God doth not employ thee.

It is the diligent Hand that maketh rich: Prov. 10.4. & cap. 13.4. And the Soul of the Diligent shall be made fat. If thou walkest in God's Way, thou art in God's keep­ing. But if thou stragglest from the way of Duty, thou art like e­nough to meet with a Lion, 1 Kings 13.24. as the disobedient Prophet: Or with a Storm, a Wrack, a Whale, as Fugitive Jonas, Jonas 1.17. to swallow, not to save. But if thou walkest diligently in thy Calling, thou art within the Hedg and Pale of Provi­dence, Psal. 34.7. and under the Guard of the holy Angels. Idle­ness is the enemy of Health, the consumption of Thrist, the foil of Vertue, the hindrance of Wisdom, and the hatred of God; as a Reverend Di­vine of ours termeth it.

No Man ever had larger Possessions than Adam, who was the only absolute Monarch of the whole World; nor was any meer Man more Noble, for he is stiled the Son of God, Luke 3.38. If [Page 124]any exceeded him herein, it was only Jesus Christ, the Natural Son of God, and Heir of all Things: Yet God would not that either Adam in Paradise, in the state of Innocence, or his own Son appearing in our Flesh, should be with­out a Calling, or idle in it.

How many are there of the Gentry, that are possessed with this Opinion, that they must live at the height of their Estates, and spend all their time in Pleasures and Idleness, no way condu­cing to the Common Good, but much to the Prejudice of it; as if God, like Augustus, had built an Apragopolis, a City void of Business, and a Nursery of Idleness and Prophaneness.

Multitudes there are in the City, that like the Athenians, find little to do, but to busie themselves to hear and tell News. Others spend most of their time in Plays, and in Visits, in the stu­dy of the Times, Fashions, Modes, and Compliments, &c. erecting (as it were) an Academy of Idleness, to bu­sie all vain Persons; like that Office set up at Rome by Tiberius, stiled, A Volup­tatibus. But this will be the Doom of all Idle Persons, Cast the unprofitable [Page 125]Servant into utter Darkness, where shall be weeping, and gnashing of Teeth, Mat. 25.30. Every one (though never so Great and Honourable) standeth in God's Family as a Servant; as David professeth himself to be, Psal. 116.16. Moses was faithful in all God's House as a Servant, and Servants are not idle.

Every one must serve in some parti­cular Calling, wherein he must abide with God, whether it be in the Magi­stracy, ruling with God, (1 Cor. 7.21.) that is, for God, and being faithful with the Saints, (Hos. 11.12.) and so he must be a Servant unto all. Thus as David, he may serve his Generation by the Will of God, Acts 13.36. Or whether it be in the Ministry, so he is to be a Servant of Jesus Christ. Thus St. Paul, in the behalf of all faithful Ministers, We preach not our selves, but Christ Jesus the Lord, and our selves your Servants for Jesus sake, 2 Cor. 4.5. Yea, the Master of the Family must be a Ser­vant to the Family, else the Family will not abide in good Estate and Order. He that is idle, and neglecteth the care of his Family, is worse than an Infidel.

See that you do not only labour, but [Page 126]that the thing you are diligent in, be worth your Labour; joyn Choice with Diligence, and see that you guide all your Affairs with Discretion. Meddle with nothing, till you are able to an­swer your selves that Question, Cui bono? What is it good for? Is it my Calling, or within it? or in the way to it? Doth it prepare me for it, or quicken me in it? Doth it make me work more cheerfully, or fruitfully?

See that ye do your own Business, as St. Paul adviseth, 1 Thess. 4.11. I do not mean that ye should refuse to do Bu­siness for others if they desire it, and that it may be for their Good; but look, that what ye do for your selves, or others, be confined within the limits of your Duty, Place, and Calling. Meddle not with things beside your Calling. God furnisheth every Man with Abilities suitable to his Calling; because therein he works for God, but not with sufficiencies for another Cal­ling; because therein he works for him­self, or rather indeed against himself; as a Reverend Divine notes: For he that steps out of his Calling, offendeth God, and so runs himself into danger. [Page 127]He is as a Souldier, who having his Sta­tion appointed him by his General, goes to another: Or, as a Bird wandring from her Nest where she is safe, becom­eth liable to be caught in Nets, to be shot, or made a prey to other ravenous Fowls.

As Christians, ye must seek the King­dom of God in the first place, and do God's Work before your own; but in business of your own particular Calling, see that ye not only abide with God, as not starting from him, or it; but la­bour for God, that so ye may please him that hath called you.

Among all Businesses, set upon that which most concerneth you to look af­ter, having an eye to God's Command, and the good of Humane Society: And in the midst of outward Employments, labour to have your Conversation in Heaven; and to do your earthly Busi­ness with an heavenly frame of Heart: Let not your Hearts be taken up, nor taken away with the things of the World, but set your Affections on things above, and not on things on the Earth. And when ye are most diligent in the works of your Callings, aim at the [Page 128]gaining of Time and Liberty for va­cancy to holy Duties. In your Work­ing-days Labour, prepare for the Sab­bath's rest, and daily so endeavour, that you may gain time to solace your selves with the Lord, in Reading, Meditati­on, or Prayer.

See that ye manage all Businesses without overmuch Cark­ing and Vexation. I have read of a certain Prince, of whom it is said, That he seemed al­ways vacant in his most se­rious Employ­ments. Care and Diligence may be ac­companied with Tran­quility of Spirit, but not so with Carking Vexati­on. Be careful then in all Affairs committed to thee by the Lord, but vex not thy self about them; for that will cloud thy Reason, disturb thy Judgment, and hinder thy doing of a­ny thing well. The Wasps and Droans make more noise than the Bees, yet make no Honey, but Wax only. So they that perplex themselves too much about Worldly Business, perform not any thing well. And in all thy Affairs rest thy self chiefly upon God, whence all our Business should begin, commit all thine Affairs unto God, trust in him, [Page 129]and have an eye still unto him: [As those that sail at Sea, who that they may attain to the Land they desire to come unto, do look more up to Heaven than down to the Sea,] then God will go along with you, and bless and pro­sper you, that you shall not only get Provision for your own Families, but be able also to minister to them that are in need.

SECT. XXIII. Considerations for those that have the Preeminence above others in the Body Politique.

THat Man hath no small Business, who hath many under his charge. It is an high point of Honour to be Head and Lord over others, it is also a high point of Service. Here it may not be impertinent to set down the words of a Grave Divine, and Devout Spaniard to his great Lord, Avila's spirit Ep. 15. p. 130. which are these: Look (saith he) upon the Lord of [Page 130]Men and Angels, whose Person you re­present. It is but reason that he that sits in the place of another, should have the Properties of him whose place he represents. A Lord of Vassals, is a Lieutenant of God. There is nothing to which great Lords ought to attend so much, as truly and cordially, (and like Men who live in the Presence of God) to remain ever faithful and firm to him, without enclining either this way, or that. And this will be easily performed by that great Man, who shall attentively consider, that he is but the Minister of God, as one who but meerly executes, and must not exceed the Commission which is given to him. God placeth not great Lords in the World, to the end that they may do and undo what they list; but to exe­cute the Laws of his holy Will. And though they may account themselves Lords, yet are they still under the Uni­versal Lord of all, in comparision of whom they are more truly Vassals, then their Vassals are theirs: And their Pow­er is as truly limited as their Vassals power is, for as much as concerns the dispensing with what he ought to do.

Your Lordship must con­sider, Ibid. pag. 131. that as you are set as an Eye in the Body, so hath he placed you in the Eyes of many, who take that to be a Rule of their Lives which they see you do, make account that you are seated in an high Place, and that your Speech and Fashions are seen by all, and followed by the most Men. Take it for a point of Greatness, to obey the Laws of Christ our Lord; doubtless inferiour Men would hold it an Honour to do that, which they saw practised by great Persons, &c. I beseech your Lordship, that as you are a particular Man, you will look into your self with an hun­dred Eyes; and that you will look into your self with an hundred thousand Eyes, as you are a Person upon whom many look, and whom many follow. And take care, to govern both your Person and your House so orderly, as the Law of Christ requireth, that he who shall imitate your Lordship, may also imitate Christ our Lord therein, and may meet with nothing to stumble at. The Vulgar is without doubt but a kind of Ape. Let great Men consi­der [Page 132]what they do, for in fine, that will be followed, either to their Salvation, if they give good Example; or for their Condemnation, if it be evil.

I will add one thing more, namely, the Speech of Sarpedon, to his Brother Glaueus, which is worthy to be obser­ved by all Great Men. Come on Bro­ther, we are Lords over others, account­ed Gods upon Earth; let us shew that we are so in Deed, and not in Name. Our Work must evidence our Worth. They who are the highest Lords, must in point of good Service to their Coun­try, be the lowest Servants. They that are above others in Place, must shine before others in Vertue: They that eat of the fattest, and drink of the sweet­est, and so have the best Wages, must by the Rule of Proportion, do the best Work. And the rather, that our Un­derlings (such who are inferiour unto us) may have cause to say; These are honourable Persons, and they walk Ho­nourably; they are prime and princi­pal Men among us; and they are (as their Preeminence in place imports.) the first and formest in every good and honourable Action. So Sarpedon en­courageth [Page 133]his Brother, That as two worthy Persons, they might do wor­thily; which is worthy every Man's knowledg that hath Preeminence above others.

SECT. XXIV. Of the Government of a Family.

THe Master of the Family is a Per­son in whom resteth the private and proper Government of the whole Houshold, and he comes not to it by Ele­ction, as it falleth out in other States, but by the Ordinance of God, setled in the order of Nature: As one hath well observed. To the Paterfamilias, the Father and Chief-head of the Fa­mily, the true right and power over all Matters domestical do belong: And to this purpose, if thou art in that Place,

1. See that thou set up and further the Worship of God in thy Family. It was the resolution of Joshua, I and my Houshold will serve the Lord, Josh. 24.15. And to this end, do thou both pray for, [Page 134]and with thy Houshold, and also in­struct them in the holy Scriptures, and catechise them in the grounds of Reli­gion, that they may grow in Know­ledg, and may profit by the publique Ministry. Thus God commanded the Children of Israel to walk in their Fa­milies. Deut. 6.7. Thou shalt rehearse these things continually unto thy Children, and shalt talk of them, when thou tarriest in thine House, &c. And, ver. 20. When thy Son shall ask thee— What mean these Testimonies, and Ordinances, and Laws, which the Lord our God commanded you? Then shalt thou say unto thy Son, We were Pharaoh's Bondmen in Egypt, but the Lord brought us out of Egypt with a mighty Hand. This Testimony God gave of Abraham before the Law was given, Gen. 18.19. For I know Abra­ham, that he will command his Sons, and his Houshold after him, that they may keep the Way of the Lord. To this pur­pose, August. in Joan. Tract. 51. St. Augustine saith; That the Master of the Family doth after a sort, and in his measure, per­form the Office of a Bishop within his own House.

2. See that thou makest Provision for thy Family, both Food and Rayment. If any provide not for his own, and espe­cially for those of his own House, he hath denied the Faith, and is worse than an In­fidel, 1 Tim. 5.8. The Lambs are for thy Clothing, and the Goats are the price of thy Field; and thou shalt have Goats Milk enough for thy Food, for the Food of thy Houshold, and for the maintenance of thy Maidens, Prov. 27.26, 27.

3. Look that ye keep good Order, and exercise good Discipline in the Family: If Children be stubborn, and Servants disobedient, you are to correct them, and chastise them according to the na­ture of their Offence, and the state and condition of the Person, having first admonished them.

4. See that you perform all Duty about your Servants conscionably. Which consisteth in two things,

• I. In respect of your Choosing them.
• II. In respect of your Carriage to­ward them.

In the Choice of Servants, have re­gard to these things.

1. As to the number of Servants, see that it be proportionable to your Estate, Revenues, Calling, and Em­ployments. It is great folly to make Ostentation of many Servants meerly through Vanity. A Man is no way the happier by having many Servants.

2. As to the quality of Servants, you must either take good Servants, or la­bour to make them such. If one Achan troubleth a Land, how may one irreli­gious Servant trouble an House? God blessed Potiphar and Laban, for Joseph's and Jacob's sakes: You should beware of entertaining such Servants, who have neither Conscience, nor the fear of God, and by whose wicked Conversa­tion your Children may be soon cor­rupted.

3. For Capacity; It is necessary that in a Servant there should be Ability to discharge his Office; for every one that is Honest, hath not Ability to undergo all kinds of Business. Our Abilities are limited as well as our Minds, and eve­ry one hath his particular Talent, which must be known by those that will make use of him. To this end enquire where they have lived, get good Testimony [Page 137]concerning them, and try before you trust.

4. See that you take such Servants as are faithful. Faithfulness is one of the Qualities which the Gospel gives of a good Servant: You have reason to re­quire it, and discreetly to make trial of it, not by suspicions and jealousies, which only serve to provoke such as have a disposition to do well. A Man is oftentimes made Faithful, by being thought Faithful; and many through continual fear to be Cozened, have taught others to Cheat and Cozen, ju­stifying their Deceit by their own Distrust: As the Roman Philosopher saith; You must allow your Officers what com­mand and freedom their Charges do re­quire, not quarrelling with them every minute for Trifles: Notwithstanding you must carefully reserve the state of your Affairs for your private knowledg; for it is an equal Fault, indifferently to trust all, or to distrust all.

SECT. XXV. Rules about Eating and Drinking.

IN Eating and Drinking beware of Excess, either in reference to the Quality, or Quantity of Meats and Drinks.

As to the Quality, or kinds of Meats and Drinks, be content with those that are necessary and useful, for the preser­vation of the Health and Strength of your Bodies, and do not insatiably de­sire those Meats which do not befit your Calling. The Children of Israel in the Wilderness lusted after the Flesh-pots, the Leeks, the Onyons, and Garlick of Egypt, saying, Now our Soul is dried away, and there is nothing at all besides this Manna before our Eyes. Num. 11.4, 5, 6. See how contempti­bly they speak of that Man­na, which God had in a miraculous [Page 143]way rained down from Heaven among them (which is called the Corn of Heaven, and Angels Food, Psal. 78.24, 25.) but this was not good enough for their Palates, they must have more rare and choice Provision. Thus saith Tertullian, Primus po­pulus primi Hominis re­sculpsit cri­men; pronior ventri, quam Deo depre­hensus. Tert. contra Psy­chieos.The Men whom God owned as his first Peo­ple, did (if it may be so rendred) re-print the Sin of our first Parents, and set it forth in a new Editi­on, complying more with their Bellies, than their God. The Lord satisfied their inordinate Appetite, but it was with the execution of Ven­geance on them: For whilst the Flesh was between their Teeth, exe it was chewed, the Wrath of the Lord came up­on them, and slew the fattest of them, and smote down the chosen Men of Israel, Psal. 78.31.

Seneca tells us, That he is the Wisest Man not who hath a faculty of making Rooms to feast in with the greatest Ar­tifice, and is skilful in adorning them with the most luxurious variety of Dishes; but he who teacheth himself [Page 144]and others, that Men may have such Provisions as are necessary for them, Senec. Ep. 90. if they are content with the things quae Terra posuit in summo, which the Earth doth with an open and ready hand afford un­to them; such as required but little Cost or Toil to procure, or Art to dress them: Quae si audire humanum genus voluerit, tam supervacuum sciet sibi coquum esse quam militem. Which Doctrine (saith he) if Mankind would hearken and give good credit unto, a Cook would be as needless a thing in the World as a Soul­dier, who certainly would be a very useless and superfluous Creature, if the World were as Wise, as Good, and Peace­able, as it should be.

Solomon adviseth us, not to be desi­rous of Dainties, for they are a deceit­ful Meat, Prov. 23.3. Pythagorus en­joyn'd his followers to abstain from all sweet and costly Meats. Epictetus would have Men take so much care for the things of the Body, Meat, Drink, Clo­thing, &c. as is necessary to make it serviceable to the Soul; and (saith he) Whatsoever serveth for Ostentation on­ly, or Deliciousness, he would have [Page 145]Men to abandon. Plutarch complained, That Men kept such ado about seasoning the Flesh of living Creatures (which they killed for Food) with Oyl, Wine, and Hony, Plutar. Xeno. apud A hene­um. lib. 3. with Sy­rian and Arabian Sauces and Spices, as if they meant to embalm them in order to an honourable Burial in their own Bodies. And Xenophon tells us, Such fare is longed for only by Wanton, Dis­eased, Effeminate Persons, and that they who eat their Meat most heartily, need no such Sophistications.

To feed upon variety of Dishes, is very prejudicial to our Bodily Health. There is not so much harm proceeding from the substance in it self of Meat, and quality of it, in ill Dressing and Preparing, as there is from the quanti­ty, disorder of Time and Place, unsea­sonable Use of it, Intemperance and overmuch taking it. That of Pliny is most true; Simple Diet is the best, heaping up of several Meats is pernitious, Homini ci­bus [...]utilissi­mus simplex, acervatio ciborum pestifera, mul­tos morbos multa fereula ferunt. Plin. lib. 11. cap. 52. Avicen. dec. 31. cap. 2. and [Page 146]Sauces worse: Many Dishes bring ma­ny Diseases. And Avicen saith, That nothing is worse than to feed on many Dishes, or to protract the time of Meats longer than ordinary: From thence pro­ceed our Infirmities, and 'tis the foun­dation of all Diseases, which arise out of the repugnancy of gross Humours. Thence (saith Fernelius) come Crudities, Fernel. path. lib. 1. ca. 14 Wind, Oppilations, sudden Death, and what not? As a Lamp is choaked with too much Oyl, or a little Fire with overmuch Wood, quite ex­tinquished; so is the natural heat with immoderate eating of variety of Meats, strangled in the Body. Hippocrates him­self tells us, That impure Bodies, the more they are nourished, the more they are hurt; for the nourishment is putri­fied with vitious Humours.

2. As for the quantity of Meats, we should be very sparing and moderate. It was the complaint of Cardan in his time, Cardan, l. 2. de Com. Man alone (saith he) eats and drinks without Appetite, and useth all his Pleasure without ne­cessity, animae vitio; and thence come [Page 147]many Inconveniencies to him; for there is no Meat whatsoever, though otherwise wholesome and good, but if unseasonably taken, or immoderately used, more than the Stomach will well bear, it will engender Crudity, and do much hurt. Therefore Crato adviseth his Patient to eat but twice a Day, and that at his set Meals, by no means to eat without an Appetite, or upon a full Stomach, and to put seven Hours dif­ference between Dinner and Supper. Which rule did we observe, it would be much better for our Healths than it is.

Temperance is a Bridle of Gold, as one calleth it, and he that will preserve his Health, and avoid those Inflations, Obstructions, Crudities, Distentions, that proceed from full Feeding, must feed sparingly, of one or two Dishes at most, and have ventrem benè moratum, as Seneea calls it; for by overmuch eat­ing, or feeding on variety of Meats, we choke up our selves, and stifle Nature. Hilberius writing the Life of Berengarius, Hilber. in vit. Barengar. saith of him, [Page 148]

That he never drank till he was a­thirst, nor eat till he was hungry. But now it is otherwise, Men wear their Brains in their Bellies, and their Guts in their Heads; as Cornelius Agrippa taxed some in his time, who are inge­niosi ad gulam; if they are witty in any thing, it is to seek ways to please the Palat, and satisfie the Gut: And al­though eminent Danger, and deadly Diseases be ready to seize upon them, Edunt ut vomunt, vomunt ut edant, they Eat that they may Vomit, and Vomit that they may Eat again; Eating till they are ready to burst asunder.

Temperance must continually be pra­ctised, no Time, never a day in the Year is allowed for Intemperance, Sur­feiting, or Drunkenness. It must not only be shunned, when Men are full of Business, or the like, but at all Times, even at Feasts, at Weddings, at Fairs, at the meeting of old Friends and Ac­quaintance, or the like, at such times when many make account they may [Page 149]take liberty. Our Saviour alloweth thee not one hour in thy whole Life, for Surfeiting or Drunkenness, Luke 21.34. Take heed (saith he) lest at any time, your Heart be overcharged with Sur­feiting and Drunkenness. Now this Temperance in Meats and Drinks, is such a sober use of the Creatures, as doth not hinder, but further us in the Service of God, and in the necessary Duties of our Calling: Which agreeth with that general Rule of Saint Paul, 1 Cor. 10.31. Whether ye eat or drink, or whatsoever ye do, do all to the Glory of God. These things therefore must be so used, as that they may fit you to glo­rifie God in your general and particular Callings. God's Glory must be the end of all, and all must be referred to it. Now if this Rule were both rightly un­derstood, and duly observed, how would it guide you in the use of the Creatures, that you should not abuse them, nor defile your selves in the use of them. How shamefully do Men cast off all due consideration of this Rule, when partly by stupifying their Senses, and clouding their Understand­ings, by letting loose their Hearts to [Page 150]Carnal Contentments, they make them­selves unfit both for the Service of God, and for the Business of their law­ful Callings. Such Men aim not at the Glory of God, but the pleasing of o­ther Mens vain humours with whom they converse, the satisfying of their own carnal and sinful Appetites, or the like, to the great Dishonour of God, and taking his Name in vain.

Labour therefore to shun and abhor Intemperance and Drunkenness, as that which will abase you below the Beasts that perish; and which as one (who in his time was eminent above the most in his Kingdom, for Wit and Parts) saith, will make a Man Con­temptible, and despised of all Wise and Worthy Men. Take heed therefore (saith he) that such a cureless Canker possess not thy Youth, nor such a beast­ly infection thy old Age, for then shall all thy Life be but as the life of a Beast; and after thy Death thou shalt only leave a shameful Infamy to thy Posteri­ty, who shall study to forget that such an one was their Father. Thus he, and much more for the disgracing of that Sin. Abridg your selves therefore [Page 151]of some of your lawful Delights: For suppose it be lawful to desire after the most pleasant Food, and to feed on va­riety of Dishes at your Tables, yet may ye do better to deny your selves some lawful Contentments, than always to go to the utmost bounds of your lawful Liberty, or to do all that is not simply unlawful. You shall not readily fall in things unlawful, if you warily restrain your selves sometimes in things lawful. If one be addicted to Intemperance in Eating, he shall with more facility o­vercome this Vice, if he abstain from those Meats that are most pleasing to his Palat; even such as are lawful for him to feed upon, and if he abstain from them at such times as he may law­fully use them. This is one of the most forcible remedies to overcome this Vice, that any Man can use.

Begin all your Refections with Pray­er, and feed your Minds with holy Me­ditations whilst ye are eating and drink­ing, As of eating Bread in the King­dom of Heaven, of labouring for the Meat that endureth to everlasting Life, of feeding on God by his promises by Faith; then doth God prepare a Table [Page 152]for you, when ye thus Eat and Drink to his Glory. To this purpose some of the Ancients used to have a Chapter read out of the Bible, whilst they were Feasting, and feeding at their Tables. Tertullian tells us, what were the Ban­quets of the Primitive Christians. Our Feasts (saith he) express what they are in their Names. They are called [...] (Charities) because they are In­stituted for relief of the Poor: Our Ta­ble resembleth an Altar, and our Sup­per a Sacrifice: We mind not the Expence, Tertul. in Apolog. to spend in the name of Piety is gain. Our Table hath nothing sa­vouring of Baseness, Sensuality, or Immodesty; we feed by Measure; we drink according to the rules of Tempe­rance; we satiate our selves as much as is necessary for those who must rise at Midnight, to offer up their Prayers un­to God: We speak and converse as in the Presence of God; our Hands being washed, and Candles lighted, every one repeateth what he knoweth out of holy Scripture, and from his own in­vention, to the Praise of God. Prayer, as it began the Banquet, so it concludes [Page 153]it: From the Table we go unto the exercise of Modesty and Decency; you would say, if you beheld us, that we were not at a Supper, but at a Lecture of Holiness.

SECT. XXVI. Of Recreations, and how to use them.

COncerning Recreations, it is the judgment of many Grave and Learned Divines, that it is an unchri­stian and unwarrantable Course, to spend a great part of a Man's time in Recreation, as if it were one half of a Man's Business, or perhaps more. It is only so far allowable, as it carrieth a respect to the Glory of God, and no more; so far as it is serviceable to a Man's Calling, and maketh him the more fit to discharge the Duties thereof to his Glory. I confess, it is necessary that sometimes we recreate our selves, both our Bodies and Spirits; and it is too rigorous a thing not to give our selves any Recreation; nor to suffer o­thers that are under our Charge, to take [Page 154]any. To walk Abroad to take the Air, to entertain the company with pleasant Discourses, to Ring, to Shoot, to play on some Instrument, or the like, these are Recreations so honest, that to use them well, needs nothing but Dis­cretion, that gives to every thing its Order, Time, Place, and Measure.

Many use the Tennis, Batoon, Pal­mally, running of the Ring, Chess, Bowls, and Tables, which are Recrea­tions commendable enough in them­selves; but therein ye must beware of Excess, be it either in the time employ­ed, or in the Money hazarded; for if we employ too much Time therein, it is no more a Recreation, but an Occu­pation, that neither recreates the Body nor the Spirits, but rather dulls and di­stracts them. Besides, if much Money be hazarded, it disorders the Affections of the Gamesters; and it is an unjust thing to lay great Wagers upon the in­dustry and abilities of so small Impor­tance, as is the hazard of all Games. But above all, take heed of placing your Affection on any of them: For be the Recreations in themselves never so ho­nest, it is a Vice to set your Affections [Page 155]on any of them. But thou mayst take Recreation in playing for the time thou playest, otherwise it would be no Re­creation; but thou must not eagerly desire or long after them, nor yet study on them, nor vex thy self about them. And when thy Recreation withdraweth thy Mind from walking in an honest Calling, or eateth up the Time which might be far better spent, in doing those things, as might tend to the good of thy self, or others, either in respect of this Life, or the Life to come, it is a manifest Intemperancy, and want of Moderation. And if so strict an ac­count must be given of idle words at the Day of Judgment, as our Saviour tells us, how strict a reckoning must be rendred of idle Actions? And all acti­ons of Sport are idle, when they are Immoderate. All Christians are bound to redeem the time, not thus idly and vainly to trifle and pass away the time. And Heaven is appointed as a place for Men to rest in from their Labours; not for those to sit down in, who have here spent a great part of their days in Sports and Pleasures.

Ye may see the lawful use of out­ward [Page 156]Comforts, Recreations, and Plea­sures, allowed to the Godly, and the ungodly Man's unlawful and voluptu­ous course of living in Pleasure, sha­dowed forth to us; in the difference that's between a Bird's and a Fish's u­sing of the Waters.

1. The Bird doth but touch the Wa­ter, and sips only for refreshment; but the Fish wallows and tumbles in it, and delighteth to drench, and cover her self therein.

2. The Bird only toucheth the Wa­ters, but resteth not upon them, but quickly speeds her self away again; but the Fish resideth in them, as in its pro­per Element.

3. The Bird as she flieth, lighteth down, and takes up a little Water in her flight by the way; but the Fish li­eth continually swilling and sucking in it.

So he that lawfully useth those things which God hath given for our Delight and Refreshment, in a Christian mo­derate way, he takes them more spa­ringly; whereas others do even glut and cloy themselves with them God's Children do take but a little of these, [Page 157]and but by the way as they are in run­ning the Race that is set before them, as they are in their flight towards Hea­ven, their Souls being then upon the wing, and raised to Heavenly-minded­ness, when they do taste of the sweet­ness of these things. And if they here­in transgress, and sometimes glut them­selves too much with these things, their Failing doth more trouble them, than their Pleasure doth refresh them. On the other side, He that lives in Pleasure, as the Fish in the Waters, he is then at rest when he is enjoying some sensual Delights, he is then in his proper Ʋbi, and Element, when his Heart is even drench'd and immersed in some such Pleasure, as is adapted to his Sensual Affections. And when he is in the Ser­vice and Worship of God, he is like a Fish on dry Land, out of its place; he is in such a Course as is not pleasing to him; his Heart acquiesceth in the midst of his Delights, being not at all exer­cised in any Heavenly Imployment, his Heart is not any way born up with any lively and Heavenly Affections.

SECT. XXVII. Of the Conversation of Parents and Elders.

EVery one in the Family ought to serve God according to his Abili­ties, as his Place gives him occasion or advantage. Many a one, if he were Head and Master of a Family, (as he is but an Inferiour) would do more good than there is done. Therefore they that have such advantage of place, should glorifie God accordingly: And they should be like those Wheels in the Clock, which move first of all, and carry round all the rest with them: They should be Leaders in Praying, in Reading, in Meditation, in holy Con­ference, in Humility, in Zeal, in So­briety, in Admonition, in an Heavenly Conversation.

Parents should pray earnestly unto God to heal their Childrens Souls. They should also be very careful to purge out the vanity of their Hearts and Conver­sations; that so albeit they could not [Page 159]prevent the running Issue whereby they conveied Sin to their Children at the first, yet they may take heed of increa­sing it by an evil example. By a vain and evil Conversation, thou dost no less than confirm, and even water those roots of Sin, which thou thy self hast planted in them. 1. Evil Examples are most dangerous, which are practi­sed by Men that have most Authority. Now the Child, especially when he is young in his Childhood, when his di­sposition receiveth its first shape, look­eth upon his Father as his Prince (as it were,) he feareth and regardeth more than any Prince; and so his Look, his Word, and especially his Example, is a Law unto him, and he looks for no better Warrant. Maxima de­betur pueris reverentia. It hath been said, Much reverence is due to Children. We say (and that truly) that Children owe great Reverence to their Parents and Elders: And 'tis as true; Parents and Elders should carry it reve­rently toward Children, because their Example emboldens Children to imi­tate them in a likeness of Speech, or Behaviour. 2. That Example is most [Page 160]dangerous, that is most commonly in sight. Now the Child looketh upon the Father and Mother almost every Day, when they rise up, lie down, go forth, come in, talk, eat, drink, &c. he is still with them: Other Mens Courses he seeth but now and then, these always. Now when unmortified, unrestrained Vanity shall break out in every passage of their Lives, and their Children be witnesses of it, is it not likely that they will be followers of it also? The Child perhaps hears a Neigh­bour Swear once in a Week, or Month, but when he shall hear his Father every Day dishonour God this way, this is very dangerous. 3. Evil Examples are most dangerous in those whom we spe­cially love; for Love is a cover for ma­ny Blemishes, in Persons and Things that are beloved. Now whom doth the Child love so much as Father and Mother, therefore their evil Examples will foon take with them. That which is evil in Parents, seemeth good to their Children, because of their Natu­ral Love toward them. Therefore ye Parents, how careful should ye be of your Carriage in regard of your Chil­dren. [Page 161]Ye would have your Children love you, and so they ought: But take heed lest ye make their Love to you, an occasion of Destruction to them. That were a most wicked unnatural Parent, that knowing his Child should love something as should poyson it, would purposely lay it in his Child's way, that he might swallow it down: So when a Parent knows his Children love and embrace him, and that which he doeth, his Courses and Actions; what a wo­ful thing is it, if he shall defile himself and his actions with Sin and Wicked­ness; and so occasion his Children by embracing him in love, to take into their Hearts and Affections, their Sin and Wickedness also, whereby he and his Actions are poisoned. 4. The evil Examples of those are most dangerous, on whom we depend most. Now up­on whom on Farth doth Children most depend so much as on their Parents? They look for Meat, Drink, Clothes, Protection, Portions, from them, there­fore their Examples are even a Law unto them. Therefore Parents should walk unblameably before their Chil­dren, that their Sins may not be Stum­bling-blocks, [Page 162]and occasions of falling to them. 5. Those Examples are most dangerous, which are of such Persons as have a special nearness and likeness to us in Natural Dispositions. Now whose Natural Tempers are commonly more like, than the Child's to the Fa­ther's and Mother's? And when they being of like temper to the Chil­dren, shall walk before them in a vain Conversation, this will be a dangerous means to draw them after them. There­fore ye that are Parents, take heed, let not your Children learn of you to Lye, Swear, to be Drunk, to Cheat, to pro­phane the Sabbath, to scoff at Piety, to speak Filthily, to be Malicious, to be Revengeful, to be greedy on the World, to be Proud, to be Wanton, to be Obstinate, to be Idle, to contemn the Word of God, to neglect the Wor­ship of God, or to perform it carelesly. It is little thought what mischief Fa­thers and Mothers do to their Children in this regard. When the poor Child not yet knowing the right Hand from the left in matters of Religion, nor what belongs to Salvation and Damna­tion, shall see the print of his Father's [Page 163]foot in the way of Sin and Death, will he not be apt to make his Father's foot­steps his Direction? Ezek. 20.15, 16. Fathers by giving evil Examples to their Children, give evil Statutes to their Children. The Lord saith, Walk ye not in the Statutes of your Fathers. This he spake unto the Children. Their Fathers gave them Statutes, viz. They gave them their evil Example as a Law and Rule unto them. The Lord char­geth them to walk in his Laws, and keep his Statutes, and not to make the evil Ways and Examples of their Fa­thers a Rule unto them.

Therefore ye Parents, be ye very careful of your Conversation, even in regard of your Children; for be you sure of this, that if you perish in your Sins, and by your Example bring your Children to the same place of Torment, every one of them shall add exceeding­ly to your Woe and Misery. On the other side, in tender pity towards them, and your own Souls, labour all ye can, by Exhortation, Example, and by all good Means, to set your Children in the way of Life, that they may be a Crown unto you at the last Day. Bles­sed [Page 164]are those Parents which so walk be­fore their Children, and blessed are those Children, which so follow such Parents, as they follow Christ.

SECT. XXVIII. Of the Carriage of Children, Ser­vants, and Inferiours.

Children, and Servants, and Infe­riours, must not slack their pace, if they should perceive much backward­ness to do that which is good, by those that are above them, but they must stir up the gift that is in them, and la­bour to go as far before others in the Ways of God, as they are behind them in place and dignity: For although their Superiours should out-run them in Zeal and Holiness, yet they have no Warrant to tarry for them, when they see them to loiter. Ahab should have been more careful than his Servant Oba­diah, in saving those hundred Prophets from Jezehel's rage: Yet though Oba­diah see his Master rather yield to his Wife, than fear the Lord, he will not [Page 165]learn to stand still by his example, but hides them by fifty in a Cave, and feeds them with Bread and Water. Na­bal should have been more ready to have relieved David's wants, and more pro­vident in saving his Family from dan­ger, than his Wife, the weaker Vessel: But when Abigail seeth him fail in both, she doth not sit still, and put all to the hazard, but supplieth in both that wherein her Husband was defective. The zeal of an Inferiour Person ought to be attended with Humility, and com­liness of Behaviour; yet must he not un­der colour of Humility, Modesty, or keep­ing distance, neglect his Duty. Young Elihu, Job 32.18. ver. 6, 7. though he was so full of Matter, that he was rea­dy to burst, yet would not speak before his Elders had said what they could: Yet when he saw the Ancients silent, he thought their unseasonable silence a warrant for his younger years to speak those things which they ought to have delivered.

SECT. XXIX. How every one is every day to em­brace all Opportunities of doing Good.

OPportunity is many times a special means which a Man of Gifts and Place hath to do good above others, and above himself at other times. Some­times things fall out so fitly to a Man, that they even put him upon some Ser­vice tending to the Glory of God, where­as others have not the like. In such cases the Rule is that which is given to one in the holy Story; Do as thine Hand shalt find: Do as occasion shall serve, do as opportunity shall inuite thee. Ma­ny are called by the Lord's Providence giving them opportunity, to do some­what for his Glory, whereunto others have not the like occasion. And when Men fail herein, they shew some neglect, or disobedience towards the Lord's Cal­ling; and therefore when God offers an opportunity, we must not stand a questioning or muttering, Why do not [Page 167]such, or such, go before us? Why do not such do it rather? As Moses in his weakness told the Lord, [Send him whom thou shouldest send.] But every one should think thus with himself, This is my Work, the Lord puts it up­on me, and I must do it. This falls out in many Cases, for which there is not a full Direction to be looked for.

Thus it may happen that a Man may sometime by opportunity, be put upon a work of Mercy, to relieve one in Wants, when we meet him through God's Providence in case of Extremity, and we have something at hand where­by to help him. This was the Sama­ritan's case, who found in his Journey the poor helpless Man, Robbed and Wounded, and so as occasion was gi­ven, he menifully relieved him. Now this Opportunity, that he came by him in this Extremity, and had something about him to help him withal, did both enable him to relieve him, and was a calling to the Work which others had not, that came not that way.

So again, When Mens cases are more clearly made known to us than to o­thers, by familiar conversing with them, [Page 168]or by some other means, and thereup­on special suit is also made unto us. So David's case was specially made known to Nabal, by the familiarity passing be­tween him and Nabal's Servants in the Wilderness, and special suit was also made unto him by all the Rich Men thereabout; and therefore he had a spe­cial opportunity and calling to have re­lieved David, and was more specially bound to it than some others.

So sometimes a Man shall have a spe­cial opportunity given him, to admo­nish another of his Sin; He may meet him alone, he may perhaps have some advantage of him in some kind, and may make him beholden to him some way or other, and so have occasion to deal the more boldly with him. As Moses, when Pharaoh stood in need of him and his Prayer, to remove the Plagues which came so thick upon him, made use thereof, and amonished him of his unfaithful dealing, and hardness of Heart.

I have read, that when a great Per­secutor of the Protestants in France, was smitten with a most grievous Disease, and was forced to make use of a Prote­stant [Page 169]Physician that feared God, the said Physician took this as an opportu­nity to tell him closely of the great Sin, in shedding the Blood of his Saints, and that this Disease was God's revenging Hand upon him. And when our Sa­viour had made the Blind Man especi­ally beholden to him for the cure of his Blindness, he took the opportunity to give him a seasonable Admonition, Sin no more, lest a worse thing come unto thee.

Thus when another hath need of thine Alms, thy Counsel, thine Help any way, and Opportunity is given thee to deal plainly with him for any special Sin that thou seest him lying in; so perhaps thou findest him in a better temper than he useth to be. Thou mayst then think the Lord hath fitted, and made him ready to thine Hand, and given thee an opportunity to work upon him, and thou must think thy self bound to take it. There are many Cases, and great variety of this kind, which a Man shall ordinarily meet with, and which every one must watchfully observe and take for the Glory of God, and his own furtherance in the Ways and Work of God.

Finally, All Christians truly sanctifi­ed, are enabled with heavenly Means and Graces, far above those that are in their Natural Estate. The wise Man saith, A living Dog is better than a dead Lion. The meanest Christian, of the weakest Capacity, and ordinary Natu­ral Parts, being raised to the new Life of Grace, is better able to do the Ser­vice of God, than he that is dead in Sin, though enriched with higher natu­ral Endowments. Russin. Eccles. hist. lib. 1. cap. 3. Ruffinus, in his Ecclesiastical Histo­ry, tells us a memorable story, That when the Emperour Constantine the Great, had caused the Clergy to come together to dispute about the Opinion of Arius, there came unto the Assembly divers Philosophers, and Logicians, that were exquisite in their Faculty, and were highly conceited of themselves. A­mong the rest there was one that was very famous for a Logician, and every day he disputed with the Bishops, that were good Logicians also. Many very learn­ed Men came to see and hear those Con­flicts, nor could the Philosopher be put to silence: Nay, so cunning he was, [Page 171]that when he was thought most of all to be caught and taken, like a slippery Eel he would slide away from them. But that God might shew, that his Kingdom is not in Word, but in Pow­er, there was among the Bishops, one of the Confessors standing by, a Man knowing little save Jesus Christ, and him crucified, who when he saw the Philosopher insulting over the Bishops, and boasting himself upon the skill that he had in Arguing and Reasoning, desi­red of all that stood by to give him room, that he might talk with that Philosopher. The Bishops and their Party, that knew the simplicity of the Man, and his un­skilfulness in that kind, were afraid and blushed, lest that Holy Simplicity of his should perhaps be exposed to the Scorns of those crafty Companions. But the Old Man persisted in his pur­pose, and thus began: O Philosopher, (saith he) in the Name of Jesus Christ, hear thou those things which are true. God that made the Heavens and the Earth, and gave Man a Spirit; whom he framed of the Dust of the Earth, is One: He hath by the Virtue of his Word created all things both Visible [Page 172]and Invisible, and strengthened them by the Sanctification of his Spirit. This Word and Wisdom, whom we call the Son, taking pity upon humane Er­rours, was born of a Virgin, and by the passion of his Death, hath delivered us from everlasting Death, and by his Resurrection hath given us everlasting Life, whom we look for to be the Judg of all we do. O Philosopher, said he, believest thou this? Whereupon the Philosopher, as if he had never learnt the Art of Contradiction, was so asto­nished at the words which were spoken, that being mute to all that was alledg­ed, only this he was able to answer: That what the Old Man had said seem­ed so to himself indeed, and that there was no other Truth than that which was delivered by him. Whereupon the Old Man then replied, Why then, faith he, if thou believest these things to be true, arise, and follow me to the Church, and take thy Baptism, the Seal of this Faith. Hereupon the Phi­losopher turning to his Disciples, or to those that were present, and came to hear, said, O ye learned Men, hearken unto me; Whilst this Matter in hand [Page 173]was performed by Words, I also oppo­sed Words unto Words; and those things which were spoken, able I was to confute by the Art of Speaking: But now that instead of Words, Power is proceeded from the Mouth of him that speaketh, neither can Words resist that Power, neither can Man withstand God: Therefore, if any of you here present, can believe those things that have been spoken, as I do believe them, let him believe in Christ, and follow this Old Man, in whom God hath thus spoken: And so at length the Philoso­pher becoming a Christian, was glad that he was thus vanquished.

Now then all ye that are made alive to God, consider ye what the Lord re­quireth at your Hands; is it enough for you to keep pace in the Ways of God, with those that are asleep, yet dead in Sin? As if a Man should not arise from his Bed, nor set upon his Work, until he seeth the dead Corpses in the Church-Yard rise out of their Graves, and walk abroad. It is you that have wherewith­al to serve the Lord: It is you that have your Eyes opened, to see the Ways and Works which he hath ordained, that [Page 174]ye should walk in them: It is you that have Faith to rest upon him, whereby to receive an encouragement from him in his Services, upon the apprehension of the Crown of Glory. It is you that have the Spirit of Prayer; it is you that have cast Anchor within the Vail; it is you that can see an open passage for your Prayers and Services to the Throne of Grace: It is you that have felt the Fire of God to fall upon your Hearts, whereby ye might offer up an accepta­ble Sacrifice unto God, like Elijah, whilst Carnal Men, like the Priests of Baal, may beat, cut, and force them­selves (as divers of the Papists do) beyond others in outward shews and needless Superstitions, and yet have not one spark of Fire from above, to set their Offerings on fire. It is not a body of Sin that will make a pleasing Sacri­fice unto God, but a Body and Soul washed by the Blood of Christ.

Therefore you to whom God hath thus given, you must offer up your selves to him; as our Saviour saith to his Disciples: To you it is given to know the Mysteries of the Kingdom of Heaven, but to them it is not given. So I say, To [Page 175]you it is given to pray, to you it is given to reade the Scriptures, and to hear the Word of God; To you it is given to meditate on the Word; To you it is given to see and conceive aright of Heavenly Things: Ye have tasted of Love and Mercy, and therefore to you it is given to shew Love and Mercy. Think ye of your Talents, and of your Receipts unto whom God hath given much, look what ye have received, mind your Account, tender his Glory, whose Love in all Eternity was so ten­der to your Souls above many thousand others.

SECT. XXX. Of the Improvement of all Means, Gifts, and Abilities, inward and outward bestowed upon us.

LEt every one labour to improve all inward Gifts, Means, and Abili­ties, bestowed upon them.

1. Whosoever hath a larger Un­derstanding, and a more searching [Page 176]Head than others, God requires the more of such an one; his Brains should not be busied in hatching crafty and mischievous Plots against God and his Service, against the Church of God, or against his Neighbour. God did not allow that great Politician Achitophel, to use that wit he had given him to invent, nor his Tongue which was an as Oracle, to deliver a pestilent Counsel against his Anointed, a Man after God's own Heart, not to teach the Son how to kill his Father. This is the height of Sa­tan's wickedness, that whereas the Lord made him a glorious Angel of Light, and endued him with an admi­rable understanding and knowledg, he on the other side abuseth it most wic­kedly to the Dishonour of God his Ma­ker, to oppose his Glory, to ensnare his Servants, and weaken his King­dom.

Some Men have notable Heads, and great Apprehensions, but they fill them meerly with Earth, the World posses­seth them altogether; they are wholly busied in laying plots for Gain, or in compassing and grasping more of the World than they can well rule when [Page 177]they have it; as if God had given them more Wit than others, that they may be greater Drudges and Slaves to Mam­mon than others. Some again do abuse their Wits in frothy Jesting and Scoffing at others, in wanton and licentious Rhimes and Poems. A witty Poem of one Licentius, a young Noble Man, com­ing into the hands of St. August. Epist. 39. ad Licen Augustine, (whose Scholar he had sometime been) the said Father perceiving he had wic­kedly abused his Wit therein, writes to him in this manner: I have read this Poem of thine, and I know not with what Verses to lament and mourn over it, because I see a pregnant Wit in every Line, but such an one as I cannot dedicate unto God. Then he exhorteth him, Da te Domino meo, &c. Give thy self unto my Lord, who hath given thee this excellent Wit. If thou hadst found a Golden Cup, wouldst thou not have given it to some publique use? God hath given thee a Golden Wit, thy Ʋnderstanding is a Golden Cup, and wilt thou let thy Lusts drink out of it? Or wilt thou drink thy self to the Devil in it? Know thou, that Satan seeks to make thy [Page 178]Wit an ornament to him, and thy Parts the credit of his Court and Cause. The best Wits are fittest for the best and highest Employments: It is pity that Men of excellent understandings, should be set to dig in the mines of base Em­ployments. They should use them in searching the Scriptures, and in gather­ing Knowledg out of the Word of God, who doth not require of the un­reasonable Creature that it should know his Will in his Word, but of Man to whom he hath given a more excellent Spirit. But this is to be lamented, that Men that naturally have notable Understandings, quick Wits, and solid Judgments, are very blind and shallow in the knowledg of God's Word. How will these stand before the Lord at the last Day, when he shall say unto them, I gave thee a great Understanding, but thou knewest any thing rather than me, whom thou shouldst have laboured to know above all things. How hast thou busied thy Wits? Didst thou not think me worth thy knowledg and acquain­tance? Thou knewest the way to thrive and get Wealth, to please and get the good will of Men; but didst not care [Page 179]to know the way to please Me, to find out the way which I had ordained for thee to walk in: Thou knewest how to speak unto Men, but didst not care how to call upon my Name. Then wilt thou cry out, Oh! that I had had a sa­ving knowledg of God and his Will, although all that had known Me, had derided me for a Fool, and contemned me for want of Worldly Wisdom! Oh that I had known Jesus Christ, and him Crucified, though I had known nothing else! Oh that I had through­ly and spiritually known the Scriptures, which would have made me wise unto Salvation, though I had not known my right Hand from my left! Wo is me, that I busied my Head about Tri­fles, and cared not to know the Way of Life, and everlasting Peace! Alas! all my Wit, my Craft, my Policy, now faileth me; it will not serve to help me with one excuse, whereby to shift off the Wrath and Justice of God, it doth me no good now that I am to appear before my Judg. Labour then for such knowledg, as may tend (some way or other) to your furtherance in Godli­ness; and use your Understandings al­so, [Page 180]to bring things about as well as ye can for the promoting of God's Glory: For, as the Lord doth by his infinite Wisdom defeat, and bring to nought the crafty malicious plots of Satan; so also he would have his Children (to whom he hath given better Understand­ings, and more Wisdom than to others) to oppose their Wits against the Craft of wicked Men, and use their best skill to uphold Religion, and to overthrow the strong-holds of Satan. Thus was Hushai among all David's followers, chosen out to match Achitophel, and to be a means to defeat his crafty Counsel, and turn it into Foolishness.

And as for those that have not so good Natural Understandings as these, yet according to their measure they must use their Talent, for which they are accountable to the Lord: Even weak natural Parts may be excellently perfe­cted and bettered by Grace, and raised to an higher degree than could be expe­cted; therefore none must give over exercising their Gifts, although they cannot match some that are more ex­cellent.

II. In the second place as to the Me­mory, [Page 181]some Men have a great Gift this way: They can remember things even to the admiration of others, who can­not come near them in this respect. These must glorifie God according to this Ability. It is your duty, O Chri­stians, to treasure up store of Heavenly Things, which ye may reade and hear; and be helpful unto others, whose Me­mories are not so firm and faithful; but do not contemn those to whom less is given in this kind. It is lamentable to consider how many notable Gifts of this kind are abused or neglected. If a Man could look into the Memo­ries of some that are naturally strong and firm, such as will hold Water, what should a Man see there but Bal­lads, wanton Songs, Play-books, Ro­mances, idle News and Stories, old Grudges, Wrongs and Injuries of ma­ny years standing, or some things like to these? Yea, many a Man makes his Memory a meer Counting-House, it is as it were a Shop-book full of Rec­konings: But it is empty of Heavenly Things; it hath let slip the things which he hath heard in that kind.

O Man, the Lord did not give thee [Page 182]thy Memory for such ends, but that thou shouldst remember thy Creator, re­member to keep holy the Sabbath-Day, remember your latter end; and remem­ber that for the actions which you do in this Life, God will bring you to Judgment.

Come we to some Persons, and en­quire of them concerning such points of Faith and Religion, as they have heard many times, they remember no­thing of it; the thing is gone from them, as Nebuchadnezzar spake of his Dream; and their-excuse is, They are not Book­learn'd: But ask them about some Worldly things, which they never heard nor saw more than once perhaps, and they will give you a ready answer; the reason is, these things suit with them, their Hearts are towards them; these take with them, so do not the other; therefore these stick and abide by them, when the things of God slide away out of their Memories. Put clean Wa­ter into a Vessel that hath but a little chink, and it will soon get out; where­as that which is thick and muddy is not so apt to leak. The Word of God (compared to Living Water in Scrip­ture) [Page 183]is soon lost and forgotten, be­cause it is pure and holy; whereas those muddy things, of which we should ra­ther cleanse our Memories, than keep them there, are apt to abide in us.

But know ye, that the Lord who fearcheth the Heart, and every corner of it, will see what is in your Memo­ries and Affections. God is not unjust to forget your labour of Love, saith the Apo­stle; so God is not unjust to forget your forgetfulness of Him and his Truth, when he hath given you excellent Me­mories, and such as might be of great use in his Service. Lord, remember me (saith the repenting Thief unto our Saviour) when thou comest into thy King­dom. As ye desire that God should re­member you for good at the last Day; so do ye remember him now and his Word, otherwise it will be utterly in vain for you to call for Mercy, or Re­membrance at the last Day. Many Per­sons are now wilfully and affectedly forgetful, and it is just with God to punish them in this Life, with a final Stupidity and Sottishness, who to give satisfaction to their own vile Lusts, did cast his Word behind their backs, and [Page 184]willingly let the Devil steal it away from them. Look to it in time, and take heed that you do not provoke God by a wilful Carelessness, to bring upon you a fearful Sottishness. Take heed of those Sins that intoxicate the Brain and the Memory, especially Drunkenness, Filthiness, &c. How many able Bodies, active Minds, pregnant Wits, flourish­ing Memories, have these overthrown!

But for those that are forgetful by a­ny accidental Casualty, or natural In­firmity, I would rather say somewhat to comfort them, than to reprove them. Doubtless many of God's dear Children are subject to this defect, and daily complain of their Forgetfulness, and how weak their Memories are to retain any good thing that they hear. — But grant it be so; yet perhaps thou understandest more than thou art able to express; this is to be born withal. Per­haps thou remembredst the Matter, though thou canst not remember the words of a Sermon, This makes some amends: Perhaps thou remembrest it not to make Repetition of it, yet thou re­membrest it to make Practice of it; this is best of all. Tully commends two [Page 185]excellent Orators, for their excellent Memories, Lucullus and Horten­sius; but he commends Lucullus most, because he remembred Matter, the o­ther but Words. If thou canst remem­ber the Matter of a Sermon, though thou canst not remember the Words: Or if thou canst remember to practise it, though thou canst not remember it, thou hast the less cause to complain. But if thy Defect be as great as thou complainest, it may be some comfort to thee, that thou hast an Heart to com­plain of it: The complaining of a Bur­den is some easing of it. How many thousands be there in the World, have their Sin lie heavy upon them, yet it is no matter of trouble to them: Ever remember, that it is a good sign, to be sensible, either of the burden of Sin, or of the want of Grace. There be four things about which your Memories should be daily exercised; your Sins, that you may daily confess and bewail them; Death, that ye may prepare for it; God's Justice, that ye may fear; and his Mercy, that ye may not despair.

III. Another gift of the Mind is Courage, wherein some naturally go [Page 186]beyond others. These Men then are bound to make use of this to the Glory of God. If thou hast a resolute Spirit, the Lord requireth that thou shouldst shew it on his side, and not in opposition of Him and his Ways. When a Prince hath a Souldier, or Captain, of tried and ap­proved Valour and Courage, he relieth more on him, looketh for more notable performance from him, than from o­thers who have not that Spirit and Courage which he hath. So when the Lord hath given some Men more Cou­rage and Resolution than others, he requireth they should be valiant for his Truth, and not hide their Heads, and yield to his Dishonour. It is strange to see how stout Men are in their own Quarrels (right or wrong) who are afraid of every Bush almost, when God's Honour is concern'd, and have no Spi­rit to plead for God, or to appear for his Gospel and Glory.

When Gainas the chief Commander of the Forces of the Emperour Arcadius, being an Arian Heretick, desired one of the chief Churches in Constantinople, to be assigned unto him for the exercise of his Blasphemous Religion, the Em­perour [Page 187]wanting Courage to deny him, (he, it seemeth, being too hard for him, as the Sons of Zerviah were for David) Chrysostom being then Bishop of the place, undertook to give him his answer in the Emperours presence, which he did with admirable Zeal and Courage. And when he heard him propose his Demand, and plead Merit, and tell what great service he had done for his Prince, the Bishop told him plainly, that the Emperour's rewards had been far greater than his Merits; and that his Service to the Emperour was far below those Riches and Prefer­ments he had received; and told him withal, That whilst he had Life, and continued in that Bishoprick, he should neither have the chief Church, nor a­ny other in that City, wherein to blas­pheme his Lord and Master Jesus Christ, and to deny his eternal Godhead con­substantial with the Father.

Courage in a Christian, taketh its rise and wing from Faith. Witness Gideon, Barak, Sampson, Jephtab, Sa­muel, David. Heb. 11.33, 34. Who through Faith subdued Kingdoms,— stop­ped the Mouths of Lions, — out of weak­ness [Page 188]were made strong, waxed valiant in Fight, turned to flight the Armies of the Aliens. Much Faith, and much Cou­rage; and Men of little Faith ever shake hands with the Pusillanimous. Courage is a goodly Grace, wherein God greatly delighteth, and whom can it so well become as a Believer, who hath more reason and better ground to be Valiant, than the greatest Spirit in the World that wanteth Faith. Those falsheart­ed Spies, and cowardly Israelites, at the sight or news of Giants in Canaan (notwithstanding God's Promise and Presence) counted themselves but Gras­hoppers in comparison of the Anakims, Numb. 13.33. And all the Congrega­tion fell a howling, as if God and Mo­ses had betrayed them: Whereas Joshua and Caleb, Numb. 14.9. looked on the Giants but as Bread for one Breakfast for the People of God. So great is the odds between Faith and Infidelity, in cases of difficulty.

IV. Quickness and Liveliness is ano­ther gift of the Mind, wherein there is much difference between Men and Men. Some are even naturally of lively, stirring Dispositions, whereas others are more [Page 189]slow by Nature, more heavy, and not so ready and present for any thing they go about. Now if God hath given thee this quickness of Spirit, thou must use it to his Glory. As John was more nimble than Peter, so he used this Agi­lity of Body, and came sooner to our Saviour's Sepulchre than Peter did. So if thou hast a more quick and active Spirit, thou must use it in out-running others in the Ways of God's Command­ments. If a Master have a Servant whom he knoweth to be quick, and can travel well, he looketh that he should make more haste when he send­eth him in Business, than one that is Lame or Sickly. So if thou art of a quick and lively Disposition, the Lord requi­reth thou shouldst every Day shew it in his Service, and be more forward and affectionate than those which are of slower Spirits.

But we see that many who boast of the quickness of their Wits and Spirits, and do despise others Dulness, are themselves Dull, yea, altogether dead in the Service of God: Many that go most nimbly about their Profits and Pleasures, that are full of Mettle (as [Page 190]they say) bring them to the Service of God, and put them upon any thing tending to the Glory of God, set them in a course of Holiness, and how slow­paced are they? They are as if they had no Life in them, the Services of God are a deadning to their Spirits. Na­tural quickness is of good use, when it is seasoned by the quickning Grace of the Holy Ghost, and the Spirit of a Man becometh fervent serving God, when the Heart is lively, and full of feeling in Prayer, Meditation, Read­ing, Hearing, &c. otherwise it will be a means to encrease such a Man's Con­demnation, if being naturally quick and stirring, he remain spiritually Dull and Dead: But where activeness of Spirit is put forth in God's Service, such a Man will not let the Fire go out, but blows up the Coals; it makes a Man put on Zeal as a Cloak, and not only to wear this Livery of Christ, and go in his Errand, but to mend his pace; and not only do his Work, but do it with all his might.

SECT. XXXI. Of Holy Watchfulness against Temp­tations.

MAN is the only Creature whom Satan hunts and pursues, of all Creatures: It concerns us then every day to have an eye unto Satan, that although he pursue us, he do not make a Prey of us. Ye will think it strange perhaps, that seeing God would redeem his Peo­ple from the hands of Satan, he would notwithstanding give so much liberty to Satan, in the pursuing and tempting of them. But let no Christian think strange of it. He did not only permit it for the exercise of his Children, that with the more Conflicts they might have the greater Glory, and Satan the grea­ter Foil.

Our condition in the World, is much like the condition of the Israelites. When they came first into Canaan, it is said, When God had brought them thither, he suffered divers of the Jebusites to re­main still in the Land, and would not [Page 204]drive them out all at once, because he would keep his People in Exercise, and not have them live there Slavishly and Slothfully. And it is certain, that they were often Prickles in their Eyes, and Thorns in their Sides. God deales so by us. He hath redeemed his Israel out of Satan's hands, brought them out of a state of Sin, into a state of Grace, as out of the Land of Egypt, into the Land of Canaan; yet still he suffereth the Jebusite to dwell in our Coasts: He suffers Satan, the enemy of our Peace, by his assaults and temptations to vex and trouble us, because he would have us held in Exercise, and be ever care­ful to do as they did, to keep our Wea­pons by our Sides, that when we meet with any Affronts, we may be prepa­red for resistance.

How much doth it concern every Christian, with all the Policy and Pru­dence that he can, to avoid the Oppug­nations of Satan, and to get rescue from the danger of his Assaults. He is in a desperate Estate, that knoweth he hath an Enemy, yet is careless to pre­pare for him.

It concerns you then to be at no time [Page 205]secure, but to be very watchful over your selves in all Places, in all Compa­nies, at all Times. Ye are in the midst of Devils, that watch all opportunities to draw you to Sin, that endeavour your Destruction. When Sampson was lull'd asleep in the lap of Dalilah, then the Philistines came upon him. Whilst Men slept, the envious Man sowed Tares. Watch and pray (saith out Sa­viour) that ye enter not into Temptation. Whilst we are praying, we had need to be watching, for whilst we are praying we may be tempted. I may say too, Watch, and hear the Word of God; watch, and Meditate; watch in thy Study and Closet, watch and work in thy Shop, watch and walk in the Field: keep a Watch when thou art alone, watch over thy self in all Companies, Times, Places, Duties; expect Temp­tations, be watchful that ye stumble not, and fall.

The Devil is watchful to tempt, di­ligent in tempting, subtil in his Temp­tations; thy Corruptions are strong, thy Heart prone to be ensnared with the Charm of the Charmer; and thou knowest not at what time he will come [Page 206]to tempt thee. Be watchful over these four things:

1. Over thy Thoughts. In all keep­ing, keep thy Heart, Prov. 4.23. Sin most of all begins with Thoughts: Cleanse thy Heart from evil Thoughts: kill these Conceptions, before thy Thoughts bring delight: And then de­light brings in desire to commit, and thy desires will put thee upon the pra­ctice of Sin.

2. Watch most where thy greatest Weakness is. The greatest Watch is kept, where the Enemy is most likely to make Invasion. The strongest Watch must be set at the weakest part of the Walls of a besieged City. Be ye watchful over that Lust to which you are prone, whether Pride, Passion, Revenge, &c. set your Watch there. Remember that Satan is most of all busie with your be­loved Corruptions; he loveth to cast his Angle into such waters where the Fish bite most.

3. Be watchful over your selves af­ter the vanquishing of Temptations, for then thou art apt to grow secure. Although ye may by resisting put the Devil to flight, yet he returns again, [Page 207]and will as violently assault you as be­fore. The Lord will shortly tread Sa­tan under your feet, but he stands his ground for the present.

4. Be watchful after thy Falls, lest a worse Temptation than a former befal thee. If Satan seeth a Man stumble and fall, he will keep him down if he can. When he had drawn David to commit Adultery, he put him upon Murder. When he had made Peter to deny Christ once, he proceeded in his Temptations.

SECT. XXXII. Of Mortification, and the daily Ex­ercising our selves therein.

DAily exercise your selves in the work of Mortification of Sin. As the Poets write of that many-headed-Mon­ster Hydra, that Hercules encounter'd with; that still the more Heads he cut off, the more did repullulate, and spring up in their rooms: So we shall find it true of that uncouth monster of Sin that is bred in our Natures, the more Corruptions and Temptations we van­quish and subdue, the more will multi­ply upon us still, and re-inforce their Assaults. It will be every Days-work, and all our Lives-work to mortifie all our Sins. We must take all our Spiri­tual Enemies that we can light on, and give Quarter to none that we take in Battel, putting them all to the Sword; as God commanded Saul to destroy All the Amalekites. And so careful ought every Christian to be, to rid the Field of All, that he must stand armed in the [Page 212]Field, after he hath beaten and van­quished all that appeared, and prepare for such as are undiscovered. As David, that endeavoured not only to subdue all his known Sins, and to be kept from presumptuous Sins, but prayed also to be cleansed from his secret Sins: Not from those which he cherished know­ingly (for of this sort he had none) but which he had not yet discovered in himself, or not understood to be Er­rours. Labour ye by the power of Grace, to charge through and through the whole body of Sin, that ye may cast down not only the Actings, but the very Imaginations, and every high thing that exalts it self against the Knowledg of God, and bring into captivity every thought to the Obedi­ence of Christ. Leave no Member un­mortified, no Sin unsubdued, even when the reliques and remains of Sin be not wholly grubbed up.

Let every Christian every day endea­vour to mortifie all his Corruptions. By endeavouring to do it, ye shall ob­tain thus much, that though Corrup­tion doth grow in your Nature, yet it shall not overflow in your Nature. A [Page 213]quick-springing Well, that hath Wa­ter continually bubling and rising up in it, yet being continually la­ded out, and emptied still as fast as it fills, the Current of it though it be not kept dry, yet it shall be kept shallow, and not suffered to swell above the Banks. So it is with our Nature; it is a Well that hath a quick Spring, there is filthy Water that ever bubbles out of it, but let us ever be pumping at it, and lading it out, now some, and then some, that as fast as it fills, we may empty it; this will be a means to keep it shallow, though we cannot keep it dry, that it shall with no great danger swell above the Banks. St Paul's Lesson is plain, Rom. 6.12. Let not Sin reign in your mortal Bodies: Though Sin remain there, yet let it not reign there, at least not reign like a King, though it reign like a Tyrant, that we should be obe­dient to the Lusts of it. There if it will be, let it be like a Gibeonite to an Israelite, a Drudg, a Slave; not a Sa­rah, but an Hagar; a Servant, not a Mistress; let not Sin lose ground in one place, and gain in another. Mortifie your earthly Members, Col. 3.5. or Affe­ctions. [Page 214]Draw mortifying Vertue daily from the Death of Christ, and that will have its influence upon the whole Old Man within you, although perhaps ye employ it more especially against some particular members of the body of Sin: As when Christ cursed the Fig-tree, in more special reference to the Branches that bear no Fruit, the whole Tree im­mediately withered. This mortifying Vertue will not only tame, and bring under all Sin in you, that it cannot domi­neer and rage as formerly it did, but it will receive its mortal Wound, languish and consume away more and more, Nullis medicabilis herbis, as being past all recovery; and hasten not only to a Dissolution, but also as it were to a to­tal Annihilation.

SECT. XXXIII. Of growing in the Knowledg of Christ, and in Grace.

LAbour every Day to grow more and more in the Knowledg of Christ. Now there are two degrees of the Knowledg of Christ.

• 1. Historical, or Doctrinal.
• 2. Experimental, and Effectual.

1. As to the former, it is the know­ledg of the Person, Natures, Birth, Life, Death, Resurrection, Ascension, King­dom, Offices of Christ, Priestly, King­ly, and Prophetical, as these things are laid down in the History and Doctrine of the Gospel. And these contain a­bundance of glorious Mysteries, and wonderful Revelations, which all the Wisest Men under Heaven could never have found out, no nor the holy Angels of Heaven, if the Lord himself had not revealed them by his Spirit. Chri­stians must grow in the Knowledg of these. But an Historical Knowledg, or a bare Understanding of these things is not enough, 1 Cor. 13. though a Man had all Knowledg, that is, of this de­gree, or kind. But,

2. Labour for an inward experimen­tal knowledg of Christ, and to encrease therein. With St. Paul, count all things but loss for the excellency of the Know­ledg of Christ Jesus; labour daily to know Him, and the power of his Re­surrection, [Page 216]and the fellowship of his Sufferings, and to be made conforma­ble to his Death. Our Understandings are very weak, and it is but little that we can discern at one view; we have but weak and childish Capacities in respect of Heavenly Things, therefore we must endeavour to grow more and more in the Knowledg of Christ. Moreover, there is an admirable Depth in the Mystery of Christ, and you can never come to the bottom of it, although ye should be diving into it all your life long.

Look over all the objects of Know­ledg, and can ye find a more pleasing, a more joyous, a more comfortable Ob­ject to study, than the Knowledg of Christ, and his Love towards Sinners? What St. Augustine said of the Joys of Heaven, Tanta est dulcedo; so great is the sweetness of it, that if God should let fall one drop of Heaven's Joy into Hell, it would turn Hell into Heaven, it would turn the Lakes of Brimstone into Rivers of Joy; we may say as much of the Knowledg of Christ, and of his Love towards us: So great is the sweetness of it, that it can turn an Heart full of the sorrows of Hell, [Page 217]into an Heart full of the Joys of Hea­ven.

The more inwardly ye grow acquain­ted with Christ, the more shall ye de­light in Him, and admire Him. The Queen of Sheba knew Solomon by re­port, and she admired him so far, that she took a long Journey to visit him; but when she was an Eye-witness, and an Ear-witness of his Glory and Wis­dom, she admired him much more. So when a Christian hath some acquain­tance with Christ, he admireth and lo­veth him, but when he groweth more inwardly acquainted with him, he seeth much more cause to admire and love him. Such is the inward Excellency, Sweetness, and Perfection of Christ, that the nearer any one approacheth to Him, the more Admirable and Lovely he appeareth. The more ye grow in the Knowledg of Christ, the more will your love of the World, of your Selves, of your Sins, wear away, and die in you. If ye find your Souls to increase in the Knowledg of Christ, ye will find your Beloved so far to surpass all other Lovers, that ye will grow more and more out of love with them. Labour [Page 218]ye daily more and more to partake of the comforts of his Spirit, for Christ will shine forth brightly in these to your Souls. This Comfort is called, The Light of his Countenance, (Psal. 4.) and therefore as the Light of the Sun sheweth the Sun unto us, so that we see it by its own Light: So the Joys and Comforts of Christ's Spirit, (which are the Light of his Countenance) do discover Christ in a clear and excellent manner to Believers. These shew Christ in his Beauty, and make the Soul to admire him, and cleave unto him. The darkness of Hell it self cannot hide Christ from you, when he doth thus discover himself unto you by his own immediate Light.

Labour also daily to grow in Grace. Creseens is a fit name for a Christian, because he ever is, or ought to be in a growing state; Grace having the same efficacy upon the Soul, as the Soul hath upon the Body. Whilst the Body is in a growing condition, the Soul enlargeth the Body in all the parts and dimensions, that the Members may not only fill more Clothes, but take in more Nou­rishment, and so become stronger [Page 219]and more serviceable. In like manner labour ye, that your inner Man may truly grow up in Christ, in all things by the working of the Spirit of Christ, as the soul of that new Life that is within you, that ye may be meet In­struments of Righteousness, to bring forth Fruit unto God. Be still advan­cing, still ascending, always going for­ward unto Perfection, not only in Knowledg, but growing in solid Grace; not in external Profession and Formali­ties, but in all good Works, which are more and better at the latter end than at the first. Endeasour to be still on the thriving hand, that ye may bring forth more fruit in old Age, than at the beginning; that ye wither not, nor decay, but still be fat and flourishing: And this may be your comfort, although the outward Man decay, yet your inner Man is renewed day by day. And when ye cannot perform so much outward service, as when younger and stronger in Body, yet your thriving Soul will glory more and more in your God, even to see others to stand up in your stead, whom by holy Counsel and fervent Prayers, ye may further in the Work of the Lord.

Labour every Day to grow more Spi­ritual, see that your Knowledg become more judicious, your Zeal more discreet; your Love more active and substantial; grow more to God, and less to your Selves and the World; settle your selves more and more in a good Course; and although ye seem not so fair outward­ly, yet inwardly labour to be sound at Heart.

SECT. XXXIV. Of the Government of your Tongues.

HE that offends not with his Tongue, is a perfect Man, James 2.3. He cometh near to Per­fection indeed, who can subdue those Corruptions, which not only prophane Men cannot subdue, but hardly those that be Religious. It is one of our Master-pieces in Religion, to govern our Tongues well, very pertinently and accommodately. Three ways many Men do offend with their Tongues.

Per

• Multiloquium,
• Stultiloquium,
• Praviloquium.

1. By much Speaking: For he that is a Prodigal and lavish Talker, bri­dleth not his Tongue. To bridle the Tongue is a token of Wisdom: But to be full of Words is a note of Folly. In many words there cannot want sin: but he that is wise, will refrain his Lips, Prov. 10.19. Sometime the occasion may re­quire, that a Man must speak much, and though it be much, it is no more than necessary. He that speaks but what is needful, let not him be taxed for speaking much. Absit ut Multiloqui­um deputetur, quando neces­sa ia dicun­tur. August. But sometimes though the Matter he speak be good enough, yet ye may be taxed for speaking too much; either because not needful, or not seasonable. The Beasts in Ezekiel's Vision are said to have Wings, and Eyes in their Wings. You must not only have Wings, but Eyes too; Eyes of Discretion, as well as Wings of Zeal or Devotion. I say, [Page 222]Eyes of Discretion, to accommodate circumstances of our Speech, as Times, Places, Persons, Occasions do require. They that are affected with Loquacity and much Speaking; Lavat. in Prov. 10.19. it is impossible (as Lavater saith) but they must, vel falsa di­cere, vel superflua, vel utra­que; either speak things that are false, or superfluous, or both: Howsoever it is an argument of Indis­cretion and Vain-glory.

2. Men offend by foolish and vain Speaking, when their talk is idle and to no purpose; either such as edifies not, or such as concerns us not. St. Paul saith, Our speech should be to the use of Edifying, and minister Grace to the Hearers, Ephes. 4.29. If there be no Edifying in it, better conceald than ut­tered. In Col. 4.6. he bids that our words be seasoned with Salt. They should have Salt in them; at least some seasoning, and relish of Wisdom and Discretion. Excellent are Solomon's Comparisons to this purpose: One while he compares the Tongue of a wise Man to a Tree of life, Prov. 15.4. An­other while the Words that he speaks, [Page 223] unto choice Silver, Prov. 10.20. [The Tree of life,] there is Grace and Edifi­cation. [Choice Silver,] There is Wis­dom and Discretion. In foolish and vain Talking there is neither of these, for that is both empty and useless. Not like a Tree of Life, but like an heap of Chaff; so it is empty. Not like choice Silver, but like refuse Dross; so it is useless.

With this same [...], the Apo­stle joyns [...], with Foolish­talking he joyneth Jesting-talk. Foolish talk and jesting, let them not be so much as named among you; for they be things not convenient. Erasmus translates it, Ʋrbanitas, but improperly; for there is an Ʋrbanity, that is Facetious and In­genious. And as it savoureth of Wit, so it is no enemy to Grace; but Chri­stian Sobriety may be kept, and yet that used. The word rather signifies Scurrilitas, a parasitical, and base kind of Wit, compounded of Jest and Scorn: When either to please himself, a Man will rather lose his best Friend, than his worst Jest: Or to oyl the Ear of his Epicureal Benefactor, will not care what Disgrace he puts upon his Chri­stian [Page 224]Brother. This is foolish talk, which profits not.

There is Foolish-talk also that con­cerns us not, and that is curiousmed­ling with other Mens Business. In 1 Tim. 5.13. St. Paul taxeth certain. Widows of Ephesus, that among other ill qualities, they had this for one, to go Gadding from House to House, and to play the Pratlers, and Busie-bodies. Solomon saith, It is an honour to a Man to cease from Strife, but every Fool will be medling, Prov. 20.3. To be medling with other Mens Business that concerns us not, is the part of a Fool.

3. By wicked Talking: And this reacheth either to God or Man. The several Branches of both, ye may find out by the several Branches of the Mo­ral Law.

1. Against God. There is the Tongue of the Atheist, of whom David saith, He saith in his Heart, there is no God; yea, and perhaps he doth not forbear to say so with his Tongue too: For tell them, that God knows and seeth what they do, they scoff at it; What, Can God see us? Can he look through the dark Cloud? Or tell them, he will one Day come, [Page 225]and be avenged of them for what they do: they scoff at that also, as St. Peter saith, They ask with scorn, Where is the Promise of his coming? Such Pro­mises and Threatnings as these, they count but as Fables. There is the Tongue of the Heretick, that spreads abroad false Doctrine of God, that per­swades the People to follow Vanities, and to go after Lyes. There is the Tongue of the Schismatick, that sows the seed of Debate and Contention, that breaks asunder the Bond of Unity. There is the Tongue of the Blasphemer and Swearer, that speaks irreverently and prophanely of God and his Attri­butes, his Word and his Ordinances, and fearfully threatens Heaven with Oaths and Execrations. These are Tongues that speak wickedly against God.

There be Tongues also that speak wickedly against Men. There is the Disloyal and Disobedient Tongue, that mocketh the Father, and despiseth the instruction of the Mother. There is the Bloody Tongue, that speaks words of Hatred and Malice, that threatens (as Esau di [...]) Mischief and Revenge against [Page 224] [...] [Page 225] [...] [Page 226]the Life of others, upon the undue ap­prehensions of suspected Injuries. There is the Obscene Tongue, that pours out rotten and unsavoury Communication, delighting to talk impurely, and un­chastly, that solliciteth to acts of Lust and Uncleanness; as Potiphar's Wife did Joseph; or as Amnon sollicited Tamar. One of the Philosophers hearing a beau­tiful Young-Man speak some words of Immodesty, Askt him if he were not a­shamed to draw a Leaden Sword out of an Ivory Scabbard? We may ask so of those whose Profession is fair, and their Com­munication filthy, whether they be not ashamed to draw such unseemly words from under so sacred a Calling? There is the Deceitful Tongue, that coyns many a false Lye, that sweareth many a false Oath, that venteth many a false Prote­station, to pin ill-favoured Bargains upon others, though he quilt up a deal of worse Gain to himself. But as Solo­mon saith of false Ballances, we may say of false Tongues, they be an abomina­tion to the Lord. There is the Slan­dering and Backbiting Tongue, that woundeth the Reputation of those that be absent, of those that be Dead, to [Page 227]make them odious. There is the Cen­sorious and Scoffing Tongue, that delight­eth in talking of whatsoever is said or done, and then Carping at whatsoever it pleaseth to dislike, with some scurri­lous Frump.

Let all therefore, but especially those that seem to be Religious, take special care every Day to the well governing of their Tongues, to bridle their Tongues. A Bridle hath a Rein belonging to it, and a Bit; the Rein to give Liberty, the Bit to Check in. Thus learn ye to do by your Tongues; you must learn when to give them the Rein, when the Bit; when to let them loose, when to restrain them. Solomon saith, There is a time to Speak, and a time to keep Si­lence. To this purpose there are divers Circumstances, which are carefully to be observed of us, both in our keeping Si­lence, and in our Speaking. We must consider,

• The Persons, to whom we speak.
• The Matter, what we speak.
• The Manner, how we speak.
• The End, why we speak.
• The Place, where we speak.
• The Time, when we speak.

1. The Persons are to be considered, to whom ye speak; for you must not speak every thing to every Body. To some it were a folly to do it; to some it were dangerous to do it; it were like Hezekiah's opening his Treasures to his Enemy, which was little better in effect than the betraying of his Kingdom. Observe the Condition and Quality of the Person, and accordingly learn to speak, or to be silent.

2. Observe the Matter that ye speak of; for according to that, ye should speak more freely, or more sparingly. My Heart is inditing a good Matter, saith David, and my Tongue shall be the Pen of a ready Writer. If it be a good Matter that we are to speak of, we may let go the Rein of the Bridle, and give our Tongues more scope and liberty: But take heed of those prophane Bablings that St. Paul speaks of, that increase to more Ʋngodliness, 1 Tim. 2.16. Those un­necessary Bablings that St. Peter speaks of, to meddle as Busie-bodies in other Men's Matters, 1 Pet. 4.15. St. Au­gustine gives good advice to this pur­pose; Thou wilt not give thy Stomach bitter Meat to feed on: and wilt thou give [Page 229]thy Tongue wicked talk to feed on?Cibos ama­ritudinis non das ventri, & cibos Iniqui­tatis, dabis Linguae, Au­gust.As thou art choice of what thou Eatest, so be choice of what thou Talk­est.

3. Observe in what Manner ye speak. St. Paul would that all your words be seasoned with the salt of Discretion, Col. 4.6. You must learn when to use an Admo­nition, when a Reproof, when a Com­fort. If ye be to deal with a Superi­our, use the more Humility; if with one Equal, you may use the more For­mality; if with your Inferiour, ye may exercise your Authority. Some Natures must be handled with Mild­ness, some with Sternness: Some Faults are to be privately reproved, others to be publickly rebuked. Some Offenders must be saved with fear, others rescued with Violence, and as it were with plucking out of the Fire. According to the several Occasions and Dispositi­ons that we meet with, so must our Speech be tempered.

4. Consider what end ye have in speaking: For though your Mouth be as the Oracle of God, speaking things [Page 230]Heavenly and Excellent: Though your Admonitions be never so holy, your Consolations never so refreshing, your Reproofs never so zealous, yet perhaps your End may not be sincere. Let your End therefore be always to aim at the Glory of God, and at the good of your Brethren; Piety teacheth the one, Cha­rity the other.

5. Consider the Place where ye speak; for there is a difference to be put between private Places and publique. A Sage Philosopher sitting at a Feast, was by some of the Guests requested to enter into some Philosophical Discourse; he answered, Inter pocula non est Philoso­phandum: That was no fit Place for him to discourse of Philosophy. Some will never talk of Religion, but when they are in a Tavern, or upon an Ale-bench; fit Chairs for such Doctors. I do not speak as if God might not any where be talkt of; I speak only to condemn the indiscreet Folly of those, who choose unfit Places, or unfit Meetings for their Discourses: It is to do as the Scribes and Pharisees did, to pray in the Market-place, and to buy and sell in the Temple.

6. You must have respect to the Time when ye speak; Words spoken in due sea­son, are like Apples of Gold in Pictures of Silver. The Prophet notes it as a special part of Wisdom in him that hath the Tongue of the Learned, to speak a word in due season. Thus Abigail dealt with Nabal, she would not tell him of his folly and danger in his Drunken Fit, but when the Wine was out of his Brain.

Now for the better Learning of all this, I will recommend to you a few Rules of Direction.

1. Be careful to keep a continual watch over your Tongues, and to take diligent heed to the words that pass from you. I said, I will take heed unto my ways, Psal. 39.1. saith Da­vid, that I offend not with my Tongue. It is with your Talking, as with your Walking: If ye do not take heed to your Feet when you Walk, you may happen to stumble. So if you do not take heed to your Tongues when you Talk, they may happen to run wild.

2. With Watchfulness joyn Prayer: Pray heartily and frequently unto God, [Page 232]that he would restrain your Tongues from evil-speaking, and open them in uttering the things that be good. Thus did Agur, Remove from me Vanity and Lyes, Prov. 30.8. Thus did David, Set a Watch, O Lord, before my Mouth, and keep the door of my Lips, &c. As ye must beg Pardon of him, when ye have offended in the misgoverning your Tongues, so for the guiding and well­governing of them, ye must be Peti­tioners to Him: Only He that hath gi­ven them to you, can teach you how to govern them.

3. Learn Humility in observing your selves, that will teach you Sobriety in speaking of others: For whence is our Curiosity in observing, our Censorious­ness in condemning others, but meerly from an opinionative Self-love, and a proud Conceit that Men have of them­selves: Tamdiu quis­que sua pecca­ta ignorat, quamdiu cu­riosè aliena considerat. Bernard. So long a Man is ignorant in seeing his own Faults, as he is cu­rious to pry into other Mens. And to this purpose, Chrysostom gives good ad­vice: Enter into thine own Heart, saith he, and let thine own Con­science [Page 233]be thy Judg; bring thy self to a rec­koning,Chrysostom. Homil. 43. in Math.and ponder in thy self the manifold Sins that thou knowest thy self to have committed; think of the Punishments that are due unto thee for them, and ask thy self the question, How thou darest do this, or that? If thy Con­science then offer to flie back, and to baffle thee with other Mens faults, Dic ad ipsam, non ego Judex in alios: Answer her roundly; God hath not made thee a Judg of others, thou hast enough of thine own to answer for.

4. Learn ever to be more ready to Hear than to Speak. So Elihu saith, That he was careful to do. Thus he speaks to Job and his three Friends, Behold, I waited for your Words; I gave ear to your Reasons, whilst you searched out what to say, &c. Job 32.11. In­deed, that is the way to get Wisdom, to hear much, and speak little. He that hears much, shall learn much; he that talks much shall learn little. If you desire to speak much, Seneca saith, you should do it by a Soliloquy, Mini­mum cum aliis loqui, plurimum vobiscum: Speak little to others, most to your [Page 234]selves. It is the same the Apostle teacheth us, We should be swift to hear, slow to speak, James 1.19. Yea, we should be twice as swift to hear as to speak; because Nature hath given us but one Organ to speak with, two to hear with.

SECT. XXXV. A Meditation on the Miseries of this Life.

IT is good for a Christian every Day, to Meditate seriously on the Miseries of this Life. And here,

1. Consider of the shortness of it. Job saith, Man's days are determined, the number of his Months are with God, and that he hath appointed his Bounds that he cannot pass, Job 14.5. The days of our Years are threescore and ten: And if by reason of Strength they be fourscore Years, yet is their strength Labour and Sorrow, for it is soon cut off, and we flie away. And hereof you cannot well reckon the time of your Infancy for any part of your Life, for in that Age there is nothing [Page 235]either learnt or done, that may well be­seem the Dignity of a Man.

And as touching the time that is spent in Sleep, I see not how that can well be called the time of Life; seeing the principal part of our Life, is to have the use of our Senses and Reason, which then are (as it were) suspended in us, and dead. Therefore a Philosopher said, that in the half of Man's Life, there is no difference between the happy Man and unhappy, for as much as du­ring the time of Sleep, all Men are e­qual, because they then be as if they were dead.

For this cause a certain Poet termeth Sleep the Cousin-germane of Death. And another called it the Brother of Death, yea, Death's Elder Brother: For there is a near resemblance between the one and the other. Multitudes of People do sleep the third part of the Day and Night, which is eight whole Hours (and some more) whence it fol­loweth, that a third part of our Lives is consumed in sleep, and so consequent­ly that during that time we do not live.

That Philosopher had good reason to [Page 236]do as he did, who being demanded what he thought of the Life of Man, turn'd himself about before them that made the Demand, and suddenly de­parted out of their sight; giving them thereby to understand, that our Life is very short, and but as it were a turn­about. And in a very short time after a Man's Death, the very remembrance of him perisheth. Some of the Anci­ents call Man's Life a Dream; yea, the dream of a Shadow.

But compare this small remnant of Life we live here, with the Life to come, and how little will it appear? What is this Momentany Life, compa­red with Life Everlasting, but as it were a drop of Water compared with the whole Ocean? If a thousand Years in the sight of God, be no more but as it were Yesterday, which is now past and gone, what shall the Life of seventy or eighty Years seem to be, but only a very nothing, compared to Eternity?

Christian Reader, Think then with thy self every Day, what greater Folly and Madness can be imagined, than that Men and Women for the enjoying of this short dream of such vain De­lights [Page 237]and Pleasures, should plunge themselves into everlasting Torments? and what sottishness hath possessed Men, that they should take so much Labour and Pains to provide so many things for so short a Life, and not to make any provision at all for their Souls, which shall live for ever?

II. Meditate also of the uncertainty of your Life. As our Life is very short, so it is also uncertain. Eccles. 9.12. Man knoweth not his time: As the Fishes that are taken in an evil Net; and as the Birds that are caught in the Snare, so are the Sons of Men snared in an evil time, when it falleth suddenly upon them. How often are Men surprized with sudden Changes, as Birds in a Snare, and Fishes in a Net?

Watch ye therefore, and be always in readiness, because ye know not the Hour when the Son of Man cometh; because ye know not the Year, be therefore always in readiness every Year: And because ye know not the Month, watch every Month; and because ye know not the Hour, watch every Hour. I will give you a Comparison brought to my Hand by a Devout Man. Suppose there were [Page 238]set before thee upon a Table, thirty or 40 several Dishes of Meat, and thou wert told by a special Friend, that there was Poyson in one of them, thou wouldest scarce adventure to eat of any one of them, although thou wert much an hungred, for fear peradventure lest thou shouldst light upon the Dish that was Poysoned. Now perhaps thou mayst think, that thou shalt live thirty or forty Years. Well then! If it be cer­tain that in one of these Years thou shalt die, and thou knowest not in which of them, why art thou not then afraid in every one of them; and dost not every Year, yea, every Day make preparation for Death?

Why do Souldiers keep a continual Watch in the Castle that standeth in the Frontiers, upon an Enemies Country? Is it for any other cause, but only for that they know not when the Enemies will come to Assault it? Surely for none other. Oh then, seeing you know not at what hour Death will assault you, you had always need to be Watchful; thy Soul is of greater value than all the Castles and Kingdoms of the World, and thou hast greater Enemies that do [Page 239]endeavour Day and Night continually to assault it, and thou art altogether ignorant of the Day and Hour of thine Assault, and the whole matter of the Salvation or Damnation of thy Soul, consisteth in this Point, whether thou be taken provided or unprovided in that dreadful Hour.

III. Consider the frailty and brittle­ness of Man's Life, no Glass is so sub­ject to knocks and breaking as the Life of Man. Some lose their Life by the vehement heat of the Sun; the Eyes of some are able to bereave others of their Life. Some die by drinking a draught of cold Drink in a Sweat, or by Surfeiting at a Supper. Some die of excessive Pleasure or Grief. Some seem to go well to Bed, and there are found dead in the Morning. We may not wonder how soon Men end their Lives, as how they endure so long, the Workmanship of their Bodies being so tender, and the Matter and Stuff where­of they be compounded, so frail and weak. God bids the Prophet cry, All flesh is Grass, and all the glory thereof like the Flower of the Field: The Grass wi­thereth, the Flower fadeth, &c. What [Page 240]is the Grass, but the Earth's Summer Garment, which is put off before Win­ter cometh?

To Day thou mayst see a young Gal­lant in the flower of his Age, strong and lively, jetting up and down in rich Attire, and with a lofty Countenance; and to Morrow a violent Disease sur­prizing, may strangely disfigure and al­ter him. Some are sore broken with Adversities, others are pinched with Penury and Poverty. Some are distem­pered with delicate Meats, and sweet Wines; others are debilitated with Age. Some mar their Complexions with Artificial Paintings, and Riotous Behaviour, so that their Flesh withereth like Grass, and the Flower thereof fa­deth away.

May ye not to Day see some descend­ed of Noble Parentage, of a very An­cient House and Family, well Friended, and keeping a great House, attended with a great Train of Tenants and Servants, and Commanding the whole Country where they live; and within a few Days after ye may see the same Men forsaken of all their Friends, de­spised by their Equals, and little re­guarded [Page 241]of all the World; utterly dis­graced, and thrust into that Prison, where perhaps they not long before had Imprisoned others, and there to end their wretched and miserable Life? O sinful Man, thou that drinkest down Ini­quity like Water, that wallowest dai­ly in sinful Delights and Pleasures, dost thou not plainly see, that whensoever the Thred of this frail and short Life of thine breaketh in sunder, that if thou continuest still in this thy wicked Course, thou shalt fall into the bottom­less Pit of Destruction? How then canst thou Sing, Laugh, Play, or Sleep, and take any Rest? How is it that thou art so senseless of thy Peril and Danger, who art ready every moment to drop into the Pit of Hell?

IV. Meditate on the variableness of this Life. The Camelion changeth himself often into divers colours, and the Moon into divers shapes: But who is able to reckon up the alterations that are in Man? Now he smiles, anon he frowns; now he is pleased, but by and by displeased; now he is merry, anon he is sad and pensive; now he is well, by and by he is sick: sometimes con­tented, [Page 242]sometimes discontented; some­times full of Hope, sometimes in Di­spair; sometimes pleased, sometimes angry. That which is past is irksome to him; that which is present is trou­blesome; and that which is to come disquiets him. He is careful in getting Goods, fearful of losing, and sorrow­ful in parting with them. And how doth Man's Life continually move and waste away; for every minute he is go­ing a step further towards his Death?

Job saith, that his Days were swifter than a Post. Job 9.25. He that rides Post, though his Message require never so much haste, yet sometimes necessity causeth him to stay; but our Life never stayeth one moment. St. Hierom saith, Whatsoe­ver I take in Hand, whatsoever I write, whatsoever I reade over again, and correct, each thing takes from me some part of my Life. And look how many points and minims the Notary writeth, so many are the losses and de­creasings of my Life: Insomuch, that like as they that sail in a Ship, whether they stand or sit, are always going and sailing, and do ever approach nearer to [Page 243]the end of their Navigation: Even so all the time that we live here, we walk and pass on forward still, approaching nearer and nearer to Death, the com­mon Haven at which we must all Ar­rive.

V. Meditate on the Treacherousness of this Life; it is full of Deceit and Guile. O Man, dost thou perceive (saith the forementioned Father) when thou wast made an Infant? Canst thou tell when thou wast made a Stripling? Or when thou camest to Man's Estate? Or when thou didst begin to be Old? We Die every day, we are in Deaths often, and yet vain Man would perswade himself he shall Live for ever.

This made the Megarenses raise such stately and sumptuous Buildings, of whom a certain Philosopher saith, That they builded as though they should live for ever, and they lived as though they should die the next day. Wherefore do Men labour so much in gathering Riches, and in purchasing of Lands, and make so little preparation for Death, is it not because that they do perswade themselves, that their Life shall long endure? This false Conceit [Page 244]makes them believe, that they shall have time enough for all things: That they shall have time for their Pleasures, Lusts, Vanities, and Worldly Businesses; and that after all this, they shall have time enough also before they Die, to make their Account ready, and to make their Atonement with God.

This vain perswasion is not ground­ed upon any Reason, or true Founda­tion, but only upon Self-love, which as it naturally hateth the thoughts of Death, so will it not believe, that it will come soon to his House as to ano­ther Man's; most Men are loth to be­lieve a thing, that may be an occasion of so great Pain and Grief unto them as the same would be.

VI. Meditate on the manifold Mi­series of this Life: So many are the Calamities and Miseries of Man's Bo­dy and Mind, as that it deserves ra­ther the name of Death than Life. Were your Eyes opened to see your own case, you would always lament and bewail your Estate, as Men condemned by God Almighty, to endure such Miseries. Consider first the External Miseries of the Body; Who is able to count them? [Page 245]What pains and toil do Men take to get Food, whereby to sustain their Lives, either by the sweat of their Brows, or the sweat of their Brains? The Beasts of the Earth, and Birds of the Air, are fed without any Labour or Pain: But Man is constrained to la­bour Day and Night, and to turmoil by Sea and Land, to get his Living. And as the Spider laboureth Day and Night in spinning her Web, wasting even her own Bowels, and consuming her self to bring it to an end, which serves only for a Net to catch Flies in; even so all Man's Travel serves to no other end, but only to catch Flies, to procure Trifles, and things of little Value.

Who is able to reckon up the infi­nite diversities of Diseases, to which the Body of Man is subject? Physici­ans in their Books write of abundance of Diseases, and Remedies for the same; and yet their Science is enlarged every Day by the eruption of new and strange Diseases, which the Physicians of old were altogether ignorant of.

And even those Complexions that have been free from these Miseries, yet [Page 246]are they not exempt from other Cala­mities, and Mischances. How many thousand Men hath the Sea swallowed up? How many hath the Sword de­voured? How many hath the Fire con­sumed? How many have been killed by the falling down of Houses, Walls, Towers? How many with the strokes and stings of Venemous Beasts? How many Women die in Travel of their Children, and dearly purchase their Childrens Lives with their own painful Deaths? The very brute Beasts that were made to serve us, do rebel against us: And among all other Creatures, Man is most cruelly bent against Man.

What abundance of Engines, Ar­tillery, Weapons, and Munition have Men devised for their own defence, and to offend others? In so much as when we are not molested with the Air, nor the Elements, Men become Wolves and Devils to one another. Tully speaks of a notable Philosopher, who wrote a Book concerning the Deaths of Men, wherein he reciteth the occasions of Mens Deaths that have hapned in the World, as by Inundations, Sword, Fa­mine, Pestilence, diversities of Diseases, [Page 247]destructions of Cities, concourse of Wild-Beasts, which rushing in suddenly upon some Nations, have utterly de­voured them: And yet in the close of all, he concludeth, That a far greater number of Men have been destroyed by Men, than by all the other kind of Ca­lamities, though they were all joyned together. But if in this Discourse I should run through all the Miseries and Calamities that are incident to all the Ages and Conditions of this Life, Men might yet find themselves in a far worse case: And here we should never make an end, if we should set forth the little satisfaction that is to be found in each of these, and that eager desire that eve­ry one hath to change his Condition with the State of others. The consi­deration whereof made St. Bernard say, That he thought this Life little better than the life of Hell it self; were it not for the hope that here we may have to attain to the Kingdom of Heaven.

VII. Lastly, Meditate on Death it self, which succeedeth after other Mi­series. Who is able to declare the ma­nifold Miseries that are included in this Misery alone? At present consider what [Page 248]an holy Father saith, by way of Excla­mation against Death; O Death, how bitter is the remembrance of thee? How suddenly dost thou steal upon us? How secret are thy Paths and Ways? How doubtful is thy Hour? How uni­versal is thy Dominion? The Mighty cannot escape thy Hands; the Wise cannot hide themselves from thee, and in thy presence the Strong lose their strength. Thou accountest no Man Rich, for no Man can ransome his Life of thee for Money; Thou goest every where, Thou searchest every where, there is no place where thou art not. Thou witherest the Herbs, thou drink­est up the Winds, thou corruptest the Air, thou changest the Ages, thou al­terest the World, thou stickest not to sup up the Sea. All things do increase and diminish, but thou continuest al­ways at one stay. Thou art the Ham­mer that always strikest; thou art the Sword that never blunteth; thou art the Snare whereinto every one falleth; thou art the Prison whereinto every one entreth; thou art the Sea wherein all do perish. Thou art the Pain that eve­ry [Page 249]one suffereth, and the Tribute that every one payeth.

O cruel Death, why hast thou no pity of us, but stealest suddenly upon us, to snatch us away in our best Times, and interrupt us in our best Affairs? Thou robbest as much from us in one Hour, as we have gained in many Years. Thou cuttest off the succession of Kindreds and Families; thou leavest Princes and Kingdoms without any Heirs; thou fillest the World with Widows and Orphans; thou breakest off the studies of great Clerks; thou overthrowest good Wits in their ripest Age; thou joynest the End with the Beginning, without giving place to the Middle. Thus He. How should the consideration of these things make us willing to part hence, when Death shall sound the Retreat? Chrysostom saith elegantly, Chrys. Hom. 2. in Epist. Pau [...]i ad Col. This Life is a Nest framed of Straw and Morter; we are the little Birds, shall we pu­trifie in the stench of this filthy Nest? If Devotion hath made us Wings, why are we slothful? Let us soar aloft, and take that flight which our Eagle track­ed [Page 250]out to us in the Day of his Ascensi­on. Remember that the quintescence of all Wisdom is the Meditation of Death. It is a business we should learn all our Life-time, to exercise it once: The faults therein committed are irre­parable, and the loss without reco­very.

SECT. XXXVI. Of returning to Family-worship in the Evening.

LEt every Christian return to the Worshipping of God in the Fami­ly, and in secret, in the Evening as in the Morning. Under the Law a Lamb was offered up Morning and Even­ing, Exod. 29.38. R. Mena­chem. fol. 115. Day by Day conti­nually. Of this the He­brew Doctors say, The continual Sacrifice of the Morning, made Atonement for the Iniquities that were done in the Night: And the Evening-sacrifice made Atone­ment for the Iniquities that were by Day.

This should teach us daily to renew the application of the Sacrifice of Christ (typified by the Lamb) once offered to the Father for us. Receive him, feed upon him, and make daily Appli­cation of him, even Morning and Even­ing make an humble confession of your Sins, with much holy Contrition and godly Sorrow, and then present Christ and all his Merits unto God, and sprinkle thy Conscience afresh with his Blood. Renew thy hold of him, and embrace him more strongly; let your Faith be daily exercised upon Christ.

The Lord did meet with the People, and speak with them in the place where the Lamb was offered continually, Exod. 29.42. So, if we daily, Morn­ing and Evening, by a true and lively Faith, do renew the Application of Christ's Sacrifice to our Souls, we may be sure that Christ will meet with us there, and speak with us there. Oh how do we wrong our selves when we with-draw, and do not give Christ a meeting, when we absent our selves Morning or Evening, and neglect those holy Duties wherein we should meet Jesus Christ, and hear him speak­ing [Page 252]to us Peace and Pardon, Reconci­liation and Salvation? What sweet comfort is to be found in all Estates, when thus we shall draw near to the Lord in these holy Duties? When we shall meet him, and hear his sweet Ex­pressions of Love by his Spirit to our Souls, it should make us loth to depart, even hard to be pulled away from the Door of the Tabernacle, unwilling to end these exercises, or turn our thoughts another way, were it not that other things must be done. Therefore san­ctifie your selves every one, and come to this daily Burnt-offering, Morning and Evening continually, that ye may meet the Lord, and hear him talk with you words of Peace and Love. Many complain that Christ is strange unto them, they cannot see him, nor hear any word of Comfort from him; but the fault is in themselves, they fail to give him a meeting, or to come in that holy manner as they ought.

Moreover, it is said, ver. 43. That hereupon the Tabernacle should be sancti­fied by the Glory of the Lord, when they should come before him daily with this continual Burnt-offering, and he should [Page 253]meet them, and speak with them. In like manner, a Family, a Christian is sanctified by the Glory of the Lord through this daily Intercourse with him. If ye daily meet the Lord in Humilia­tion, in renewing the Application of Christ to your Souls, in calling upon him for the accomplishment of his Pro­mises; and he on the other side meet­eth with you, and speaketh to you, then shall ye be sanctified by the Glory of the Lord, ye shall see the light of his loving Countenance graciously and gloriously shining upon your Souls. This hath a Sanctifying Virtue and Power in it. As the Sun shining bright­ly and gloriously from time to time on Trees and Fruits, doth give growing sweetness and ripeness to these Fruits: So Christ by meeting us, and shining on our Souls with the light of his Counte­ance, when we present our selves before him aright in the due and daily perfor­mance of his Service, and offering of this Sacrifice, he doth sanctifie us by his Glo­ry; he doth alter the temper of our Souls, he doth change and fashion us un­to his likeness, in Righteousness and true Holiness, from Glory to Glory by his Spirit.

SECT. XXXVII. Of a Man's taking a review in the Evening of the Actions and Mercies of the Day past.

IT is good before you lie down to Sleep, to take a review of all the Actions and Mercies of the past Day.

If thou wouldst know the Sins thou hast committed the Day past, or the Week past, or thy whole Life past, thou mayst briefly run over all the Command­ments of God, and thou mayst easily see what Commandments thou hast Transgressed, and so mayst be humbled for thy Sins, and mayst renew thy Re­pentance, and resolutions for better Obedience. Look diligently into the whole state of thy Life, consider what progress thou hast made in Godliness, or how thou hast declined: What Words thou hast spoken, what Works thou hast done, and to what end, and in what manner they were perform­ed.

Consider thine Apparel, thy Service, thine Attendance, thy Table, thy Con­versation, thy Entertainment, and all thy Dealings and Demeanour, whe­ther they have not savoured of Pride and Vanity; and let this be matter of Humiliation to thee.

Take a strict examen of thy Consci­ence every Evening: For if Conscience condemn, God doth much more Con­demn: And if Conscience acquit and justifie, by the evidence of the Word and Spirit, God doth Acquit and Justifie, and we shall have confi­dence toward God. What can more nearly concern us, than daily to make a thorow and careful search of our own Consciences? Shall Men be so careful to examine their Evidences, by which they hold Lands and Annuities, their Leases whereby they hold Farms; and shall we be so careless as to let our Hearts and Conscienccs lie unexamined and unsearched?

I have read a Story of a certain King, who after a long time of Bloody Wars, which caused a great confusion in Men's outward Estates, in a publick Assem­bly, called upon his Subjects to shew [Page 256]their Evidences, by which they held their Lands; whereupon the Nobles being loth to have their Writings exa­mined, drew their Swords, and said, By these they held their Lands. So there are many that cannot endure to search their Hearts and Consciences, because they have no sound hope to find their Evidence good and clear to the Kingdom of Heaven.

Unless ye be justified by Faith in Christ, your Consciences when they be indeed awakened and enlightned, will condemn you Guilty in the sight of God, and will condemn the best of your Actions as not wrought in God, nor done in the Name of Christ, not proceeding from the Love of God, nor intended for his Glory. Now ere ye can find your selves justified by Faith in Christ through the Gospel, ye must find your Consciences condemning you for Sin, and therefore daily yield them to be searched and convinced by the Word of God.

Take a review every Evening like­wise of all the Gifts, Graces, Blessings, Benefits, God hath bestowed upon thee, and consider after what sort thou [Page 257]hast employed them the Day past; and examine whether all these things, wherewith thou shouldst have done the more Service unto him who gave them, thou hast not made Weapons and In­struments, wherewith to offend him the more. Examine how thou hast used thy Strength, thy Health, thy Riches, thy Substance, thy Life, thy Under­standing, thy Memory, thy Will, thy Affections, thy Sight, thy Tongue, thine Ears, thy Hands, and all the rest of thy Members and Faculties: And then let the consideration of God's Benefits make thee to acknowledg him, and his Goodness to love him: As we are not to slight common Mercies, yet extraordinary Mercies must be more specially and particularly observed by us.

SECT. XXXVIII. Of providing in the Evening for the Day to come.

IT is good Advice that one giveth, that a Christian should begin from the Evening, the purpose of good Works which he is to perform the next Day; what points he ought to meditate upon; what Vice he should resist; what Vertue he should exercise; what Af­fairs he is to take in hand, to make all appear in its proper time, with a well matured Providence. It is the Thred of Ariadne, which guideth our Actions in the great labyrinth of Time, otherwise all runneth to Confusion.

Some commend the Evening as a fit time for Meditation, viz. from the Sun-setting to the Twi-light. It is said of Isaac, that he went forth into the Field in the Evening, to meditate and to pray. The Original Word signi­fies both Duties. It is conceived by some Interpreters, that David penned the eighth Psalm in the Night, occa­sioned [Page 259]by his meditation on the Works of God.

In the Evening, consider that every Morning hath its Evening, and the longest Day hath its Night. So every Man's day of Life, will have its night of Death. The longest day of Life, will have its night of Death. Think up­on that speech of our Saviour, John 9.4. I must Work while it is Day, for the Night cometh wherein no Man can Work. There is no work­ing out your Salvation, when the night of Death is come.

If thou, O Man, hast spent the Day in vain delights and pleasures, ask thy self in the Evening, what satisfaction thou hast found in those Vanities which thou hast so eagerly pursued all the Day before; and what comfort they now afford unto thee? Ah! they are now gone and passed, and they have left but a sad relish behind. But if yet thou resolvest to tread the same paths of Sin and Destruction again, be thou well assured, that a Night will come which shall never have Morning. When be­ing covered with the shadow of Death, thou shalt lie down in everlasting Sor­row. [Page 260]Then wilt thou cry out in the anguish of thy Soul, O what an un­fortunate Wretch am I, that had time and opportunity to gain that blessed State which Angels and Saints do en­joy in the Kingdom of Heaven, and would not use the benefit thereof! O how idly and wickedly hath the time of my Life passed away, which shall never return again! And now for a few momentany Pleasures on Earth, I must suffer intollerable and everlast­ing Torments in Hell. O unhappy Pleasures! O cursed Change! O unfor­tunate Hour and Moment, wherein I thus blinded my self! What a misera­ble Wretch am I! A thousand, yea, ten thousand times unhappy, that have so fondly deceived my self! Oh, it had been well if I had never been Born.

SECT. XXXIX. A Meditation in putting off our Clothes to go to Bed.

1. HEre consider, that Clothes do not make nor mar a Man: The Body ceaseth not to be a Body when the Clothes are put off, that the Body may take its rest in a warm Bed. So it is not the Body that makes a Man, Animus cujusque quisque, it is the Mind, or Soul of Man that is the Man. When the Body is laid aside in the Grave, a Man doth not then cease to be; but his Soul is then taking its rest in Hea­ven, or tormented in Hell. Death is not an Annihilation of a Man, but only a Dissolution.

2. Consider, That as a Man un­clothes himself before he goes to take his rest in his Bed; so Death to a God­ly Man, is but an unclothing of him for Sleep and Rest: And here meditate on the resemblances between Death and the unclothing of our selves for Sleep and Rest.

1. Before a Man lays off his Clothes, he doth ungirt himself, he unbuttons and untieth his Garments, that he may put them off. Thus ordinarily before the Soul is unclothed of the Body, God sendeth Sickness, one Disease or other to ungirt and let loose the Body, so nearly united to the Soul of Man. Therefore St. Paul calls it a Dissoluti­on. I desire (saith he) to be dissol­ved: Nisi se vinctum putaverat, non op­taverat dissolvi. If he had not thought his Soul bound and girt to his Bo­dy, he would not have desired to been dissolved. Every Ach, Pain, and Sickness that God lays upon the Body, is, and ought to be a forewarning to thee, that it is almost Bed-time: It is death's Harbinger, and God's Servant, sent it may be to fetch and carry thee to thy Bed, to thy place of Rest.

2. A Man cannot take such sweet refreshment in his Clothes, as when he is Unclothed. So a Godly Man can never rest from his Labours whilst he is in the Body; but he will be always burdened, wearied, and groaning in this Earthly Tabernacle; he is born to Labour, as the Sparks flie upward: [Page 263]There is no hope of resting from Sin, from Temptation, from Trouble, from Labours without, and from Fears with­in, till a Christian lays aside his Body, the Garment of the Soul; Death makes him to rest from all his Labours. While the Soul is in the Body, it is absent from the Lord, the proper Rest of the Soul, the Saints everlasting Habita­tion: But Death carries Lazarus into Abraham's Bosom.

3. When a Man puts off all his Clothes to go to his Bed, he lies not down naked and uncovered, but takes a Covering upon him. Thus when the Soul leaves the Body, it lays aside his Clothes, yet lies not he without a Covering: Man's Bed is his Grave, and the Earth is his Covering. A Pious Man may think upon his Burial in a Grave, as a Chest or Coffer, wherein his Body (the Apparel of his Soul) is laid up till the Morning of the Re­surrection: But a Wicked Man may think on it as a dark Prison, reserving his Body (as his Soul is reserved in Hell in chains of darkness) until the Judgment of the great Day.

4. When a Man puts off his Clothes, [Page 264]he lays aside all his rich Ornaments with them. Thus when the Soul lays aside the Body, it lays aside also all a Man's Honours, Preferments, Riches, Pleasures, and whatsoever the vain Heart of Man prides himself in. We came forth naked into the World, and naked we shall return out of the World. We came forth Naked, which sheweth Men were not born to great Matters; and Naked we shall return, to shew the vanity of Men in looking after great Matters; for when the Rich and the Honourable Man die, they shall carry no­thing away with them, and their Glory shall not descend after them, Psal. 49.17. Oh consider, what a lamentable thing it is for Men to lay aside these things at Death, and to have no Ornament but the ugliness of Sin to appear before God in!

5. Men put off their Clothes in hope after they have refreshed themselves with Sleep, to put them on again. So when the Soul lays aside her Body, it is in hope of rising again, of a Re­union of the Soul with the same Bo­dy which a Man did lay aside; so to put off the Body, as one that shall put [Page 265]it on again in a more glorious manner, and never lay it aside more.

SECT. XL. When you lie down in your Beds at Night.

HAving recounted the Mercies of the Day, think on the dangers of the Night. It is said of Thieves and Robbers, that in the dark they dig through Houses, which they have mark­ed for themselves in the Day-time, Job 24.16. The Word in the Original, signifies to mark with a Seal, as if they did put their Seal upon other Mens Houses for their own use. Thieves set their Mark upon such Houses in the Day-time, which they intend to Rob at Night. Or (as some expound it) they observe the strength of the House, the ways to it, what Company is in the House, and where they may with most facility and advantage break into it. Houses are marked out in the Day, and broken open in the Night; many Houses also are fired in the Night, and how [Page 264] [...] [Page 265] [...] [Page 266]helpless is Man amidst these Casualties and Dangers? If he be asleep, the Thief finds him bound to his hand; and if Fire take his Chamber, how ready is the Fire to consume him in his Bed? At midnight the Lord smote all the First-born in the Land of Egypt, from the First-born of Pharaoh, &c. unto the First-born of the Captive that was in the Dungeon, and all the First-born of Cattel, Exod. 12.29. It was in the Night that the Angel of the Lord went out, and smote in the Camp of the Assyrians an hundred fourscore and five thousand, 2 Kings 19.35. Ishbosheth was slain at Noon upon his Bed: but the Night hath been fatal unto many.

Acknowledg it a mercy, that God affordeth you rest after Labour. Man goeth forth unto his Work, and to his La­bour until the Evening, Psal. 104.23. for so (or rightly) he giveth his Beloved sleep. Life and Strength would fail for want of Rest, as for want of Food. A good Christian may go to Bed with­out fear. You shall find many Promises in Scripture, about this Blessing. Prov. 3.24. When thou liest down thou shalt not be afraid, yea, thou shalt lie down, [Page 267]and thy sleep shall be sweet, Job. 11.18. Thou shalt take thy rest in safety, thou shalt lie down, and none shall make thee afraid. David saith, Psal. 3.5. I laid me down, and slept, I awaked, for the Lord sustained me. Psal. 4.8. I will both lay me down in peace, and sleep, for thou, Lord, makest me dwell in safety. Every Member of Jesus Christ is secure through Faith in him. The Shepherd wakes when others are asleep, to keep his Sheep from the Wolf. God is the Keeper of his Flock, he is always vigi­lant to defend them. Behold, He that is the Keeper of Israel, shall never slumber nor sleep: the Lord is thy Keeper, Psal. 121.4, 5. St. Peter feared not to sleep in Prison, Acts 12.6. Mr. Rogers, our Proto-Martyr in Queen Maries dayes, could scarce be waked, when the Keep­er came to warn him to prepare for the Fire, having been condemned to be Burnt alive. When the Lord under­takes our Protection, we may sleep as our Saviour did, in the midst of a Storm and Tempest. As a good Nights rest is the Gift of God, so it deserves daily acknowledgments by us.

SECT. XLI. When you compose your selves to Sleep.

HAving Prayed immediately before you go to Rest, offer your Rest it self to God, in this or the like manner: My God! I desire as often as I shall draw breath this Night, so often all my Re­spirations may praise thee. Drexel. de rect. intent. lib. 2. Drexelius adviseth a Christian to suppose that he heareth Christ speaking to him in these words: When any one will repose himself to Sleep, let him meditate somewhat of Me, or confer with Me: For so, although he sleep in Body, yet he shall watch in Mind unto Me: Yea, let every one which is ready to close his Eyes, desire that I would receive every breath which he shall fetch that Night, as it were to my exceeding Praise; and I who can­not be wanting to the holy Wishes of a pious and loving Soul, will fulfil his desires in Truth. It is of great ad­vantage [Page 269]to a Christian, to reduce all things in this manner to the Honour of God; and there is no moment of time, but we might be on the getting hand.

It is good to empty your selves, before you sleep of all that troubles you. It was Pythagoras his rule to his Scholar, Non te prius somno tradideris quam diurna opera ter mente revolveris: Betake not thy self to sleep, till thou hast in thy Mind gone thrice over the works of the Day.

The sleep of a Godly Man is sweet; but the sleep of many wicked Men is very troublesome. Richard the Third, King of England; after the murder of his two Nephews, had fearful Dreams, and would leap off of his Bed, and take his Sword in his hand, as if he had been seeking an Enemy. And Charles IX, King of France, after the French Mas­sacre, was laid to sleep every Night, and wakened by Musicians.

But good Men sometimes through Grief and Pain, may find little ease, or refreshing from their Beds. Thus Job amplifies his Sorrows, instancing in those ordinary Ways, which give sick and distempered Bodies some abate­ment, [Page 270]or intermission of their Pain, lying down upon their Bed, or Couch. When I say, my Bed shall com­fort me, Job 7.13, 14. my Couch shall ease my complaint, then thou sca­rest me with Dreams, and ter­rifiest me with Visions. As if he had said, Whilst I was all Day conflicting with my Sorrows, I yet had some hope to find comfort at Night, that I should find rest on my Bed: Or whilst in the Day my Spirit is overwhelmed within me, I think sometimes to deceive my Pains a little, by taking a Nap on my Couch.

Consider here, That the most proba­ble and proper Means, are unable of themselves to minister any Ease or Comfort to us. A Man may go to his Bed, and lie down upon his Couch in vain: unless God command a Bed to comfort us, it shall yield us no Com­fort; and unless he say to a Couch, Ease such a Man's Complaint, it shall not do it. But if God will say to an hard Stone, give such a Man rest, he shall rest and sleep sweetly upon it; as Jacob did when he journeyed from Beer-sheba towards Haran, making Stones [Page 271]his Pillows in the place where he lay down to sleep, Gen. 28.11, 12, 13, 14. there dream­ing of a Ladder set upon the Earth, the top whereof reached to Heaven, and the Angels of God ascending and descending on it, and the Lord stand­ing above it, promising to give the Land whereon he lay, to him and his Seed, and to multiply his Seed exceed­ingly; and that in his Seed all the Families of the Earth should be bles­sed.

How often doth God scare some Men with Dreams, and terrifie them with Visions? as Job speaks concerning himself. Sometimes Satan causeth sin­ful and filthy Dreams, August. Con­fess. lib. 10. cap. 30. as St. Augustine bewails in the tenth Book of his Confessions: Sometimes treacherous and deluding Dreams. Some conceive, that the Dream of Pilat's Wife, Mat. 27.19. was from the Devil, because Satan would thereby have hindred the work of Man's Re­demption. She comes to Pilat, and desires him to have nothing to do with [Page 272]that Just Man, For (saith she) I have suffered many things this Night in a Dream because of him. As our waking times are in God's Hand, so our sleeping times. Sometimes God makes sleep an Affliction to us. Job's Dreams were Terrifying and Scaring to him. Some Dreams are for Warning and Admoni­tion; The Lord warned Joseph in a Dream; the Angel of the Lord appear­ed to him in a Dream whilst he thought on those things, and gave him Coun­sel what to do, Mat. 1.20. Holy Me­ditations even upon our Beds, do ma­ny times meet with the Lord's Messa­ges. The Angels are at God's Service to assist his Saints, as here of Joseph; he helps him out of his perplexed Thoughts. He was contriving how to please God in that Business of so great Importance, and God sends an Angel to assist him. No time is un­seasonable for God to help his Chil­dren: No time but he watcheth over them: When they are sleeping, when they think neither harm nor good, then doth the Lord watch over them for good. God can give us better di­rection [Page 273]sleeping, than we can find out waking. Many a one hath tasted more of Heaven in a Night-dream, than in many Days attendance on holy Ordi­nances. Yet this is no Pillow for La­ziness: If we do our best while we are waking, God will relieve us sleeping. Let us go to God, and not distract our selves, nor be careless. Joseph thought what to do, yet his thoughts were not so distracting as to break his sleep: God helps him sleeping. God will have us be doing, and yet it may be, he will do his own Work without us.

Let every Christian labour to be well employed in the Day-time, for (as Aristotle speaks) it is possible, that our Fancy in the Night may hold some conformity with the Days employment: F [...] Four Mind in the Day-time be in­tent upon good Employment, and well fixed thereon, our sleep may relish of the same Employment also, and our Fancy may make return of something whereof we so fastened on in the Day, as well as it will do in other Vanities. The Wise Man saith, In the multitude of Dreams, and many Words, there are [Page 274]also divers Vanities; but fear thou God, Eccles. 5.7. If thou fearest God, thou needest not fear thy Fancy, nor thy Dreams. I shall Conclude with the Advice of Chrysostom, Chryfost. in Gen. Serm. 6. Close thine Eyes with the thoughts of God and his Goodness, and thou shalt have sweet Dreams, thy Fancy shall not be troubled.